Ministry as forcible and powerfull to his own soule as euer he perceiued the Ministry of another The threatninges of God denounced by his owne mouth in the name of GOD haue made him shake the consolations that he hath pronounced haue entred into his soule and refreshed his bowels And of this we haue from time to time to our owne comfort a blessed experience Besides if the Lord would blesse other wayes and means to the Minister who is necessarily restrained by the commandement of God the discharge of his calling from the hearing of others what is that to the people who are charged to heare the Law from their mouthes and no way hindred from the performance of this duty so that they must followe the way that God hath left vnto them that is to attend to the ordinance which hee hath chalked out vnto them Obiection 4. Fourthly it may be saide that Christ appointed reading to be an ordinary meanes to beget Faith when he sendeth out his Apostles into the world to i Math. 28 14 teach all Nations which includeth a commaundement to teach them by writing as well as by worde and consequently implyeth that the people should be taught as well by reading their writings as by hearing their preachings to come vnto faith Heereupon it is that Christ willeth the people to search k Iohn 5 39. and 20 31. Luke 16. the Scripture because in them they thought to haue eternall life they did testifie of him And the Apostle Iohn saith These things are written that yee might beleeue that Iesus is that Christ that sonne of God and that in beleeuing ye might haue life through his name So Abraham saide to the rich man They haue Moses and the Prophets let them heare them Answere I aunswere the commandement giuen to the Apostles concerneth principally the preaching of the Gospell by word of mouth and liuely voice vttered in the hearing of the nations and therefore some of them wrote more some of them lesse some of them nothing at all But if the commandement had beene as general for writing as for preaching none of the Apostles would haue omitted it nor could haue stayed their pennes without a manifest breach of their owne duty and Gods commandement Now so farre as their writing was one kind of teaching and included in that word the meaning is for confirmation preseruation of that truth which they deliuered preached among them Thus the Apostle speaketh to the Corinthians l 1 Cor. 15 1 2 I declare vnto you the Gospell which I preached vnto you which ye haue also receiued and wherein ye continue whereby ye are saued if ye keepe in memory after what manner I preached vnto you except ye haue beleeued in vaine Likewise writing to the Romaines m Rom. 15 14 15. I my selfe am perswaded of you my Brethren that ye also are full of goodnesse filled with all knowledge and are able to admonish one another neuerthelesse I haue somwhat boldly after a sort written vnto you as one that putteth you in remembrance thorough the grace that is giuen me of God So the Apostle Iohn saith n 1 Iohn 2 21 I haue not written vnto you because ye know not the truth but because ye know it that no lye is of the truth Whereby we see that they wrote to those to whome before they had preached to confirme them in the truth which they had imbraced and receiued They did not write to them that were wholly ignorant of the truth and had neuer heard the Gospell but to such as they hadde taught to the end that either standing in it they might be established or being falne from it they might be recouered and reclaimed Thus he commendeth o 1 Thes 3 12 the Thessalonians because they had kept all the ordinances and traditions receiued from him and thus he telleth the Galathians p Galath 1 6. That he maruailed much that they were so soon remoued away vnto another Gospell from him that had called them in the grace of Christ It remaineth therefore to answere such testimonies as are alledged to iustifie the sufficiency of reading and to make it an ordinary meanes of saluation Touching the place Iohn 5. commanding the searching of the scriptures Christ Iesus in the same referreth them to the Scriptures or worde written to correct their iudgements touching himselfe his person and offices For whereas they beleeued not the Sermons of Christ and the Lord Iesus could not safely referre them to the chaire of the Scribes and Pharisees who were grossely deceiued and maliciously blinded in that Mystery there remayned onely the reading and searching of the Scriptures that thereby they might learne the truth of his Sermons Againe where the Apostle saith These things were written that ye might beleeue Iohn 20. it is to be vnderstood of the Myracles of Christ wrought for confirmation of his Doctrine and for strengthning of faith as appeareth in the words immediately going before q Iohn 20 30. Many other signes also did Iesus in the presence of his Diseiples which are not written in this Booke And that this is the true and right end of Myracles apeareth by the Apostle to the Hebrews where he sheweth that the Gospell began first to be preached by the Lorde and afterward was confirmed vnto vs by them that heard him r Heb. 2 4. God bearing witnesse thereto both with signes and wonders and with diuers Myracles gifts of the Holy-ghost according to his owne will Lastly where it is saide They haue the Bookes of Moses and the writings of the Prophets let them heare them Luke 16. This is the summe of all our Sermons and preachings we preach nothing out of the Law and the Prophets but both Moses and the Prophets must bee expounded and applyed The Eunuch f Act. 8 30 31 sitting in his Chariot had Moses and the Prophets and read them as he sat yet when Phillip came to him and asked Vnderstandest thou what thou readest He answered How can I without a guide Furthermore the reading of the Scriptures is not heere opposed against the preaching of them but against Visions and Apparitions of the dead as the Prophet speaketh t Esa 8 19 20 When they shall say vnto you Enquire of them that haue a spirit of diuination and at the Soothsayers which whisper and murmure should not a people enquire at their God From the liuing to the dead To the Law and to the Testimony if they speake not according to this word it is because there is no light in them Obiection 5. Fiftly if the word preached bee the ordinary meanes of bringing vs vnto sanctification and so to saluation then where it is not there is not ordinarily saluation and consequently no Church visible where no Minister is Heerby we shall condemne many particular Congregations to be no visible churches because they want the publicke preaching of the word
contrary to the Doctrine deliuered by himselfe contrary to the rest of the holy Scriptures and contrary to the Articles of our Faith Contrarie to himselfe because he teacheth i Rom. 10 13 14. that we cannot call vpon any whom we do not know out of Gods word and beleeue to be both able and willing to help vs saying Whosoeuer shall call on the Name of the Lord shall be saued how then shall they call on him on whom they haue not beleeued Where he reasoneth thus that we must beleeue onely in God and therefore pray onely to God Hee should be contrary to other Scriptures because we are k Heb. 4 16. taught by them To come with boldnesse to the Throne of Grace therefore the inuocation of Saints is vaine and needlesse seeing we haue a free accesse and bold approching vnto God through Christ againe they are l Ier. 17 5. Curssed that trust in man and make flesh their Arme and so with-draw their heart from the Lord. Christ calleth vs vnto himselfe and commaunded m Iohn 16 20 vs to aske the Father in his Name for the Father himselfe loueth vs. He should be contrary to the Articles of Faith wherein we are taught to beleeue onely in God the Father the Sonne and the holy Ghost Againe such as are not obstinately blinded and peruersely disposed may easily distinguish the Apostles words and see that he referreth not Faith both to Christ and the Saints but Faith to Iesus Christ and loue to the Saints For after that he had commended Philemon for two chiefe guifts of God Faith and Loue in both which consist the perfection of a Christian man he assigneth to eyther of them their propper subiect namely that Faith is in our Lord Iesus Christ and Charity is toward all the Saints which distinction and diuerse Relation may appeare by the Latine Interpretour and by their owne Rhemish Translation altering the preposition and reading it thus n In Iesu Christo in omnes Sanctos Loue and Faith in Iesus Christ and toward all the Saints Thirdly the Apostle else-where hauing occasion to mention these two graces of God he doth describe them distinctly by their seuerall obiectes and expresly referreth Faith to Christ and loue to the Saints o Ephe. 1 15. Col. 1 3 4. as writing to the Ephesians he saith Therefore also after that I hear of the Faith which ye haue in the Lord Iesus and loue toward all the Saints I cease not to giue thankes for you making mention of you in my prayers So in the Epistle to the Colossians We giue thankes to God euen the Father of our Lord Iesus Christ alway praying for you since we heard of your faith in Christ Iesus and of your loue toward all Saints Compare these two places with the words of Paule in this place and wee shall see they serue as a Key to open this and doe vtter that plainely which here is spoken more darkely Thus we see by the way that the Scripture is the best Expositer and Interpretour of the Scripture p August lib. 2 de doctr Christ cap. 6. and that which is spoken obscurely in one Book is made euident and manifest in another Fourthly it were not hard to produce and alledge sundry authorities and testimonies of elder times thus distinguish the words as we doe and auouching that no Faith and confidence is to be put in any of the Saints q Theodoret Ambrose Theophylact as if the Apostle had saide I know how great Faith thou hast reposed in our Lord which hath saued vs and with how great Charity thou hast releeued them that are the Seruants of God and esteeme godlines Lastly Faith in the Saints cannot bee prooued and inuocation of them established and grounded from hence because the Apostle speaketh of the Saints liuing not departed in the Church Militant not Triumphant the Saints on Earth not in Heauen For the Saints on Earth want our help and craue our releefe to be extended toward them but they that are in glory and haue receiued their Crowne doe not stand in neede of our comfort and refreshing and therefore this is a weake foundation to builde the Popish Faith and beleefe in Saints that are dead and departed out of this life seeing the Apostle vnderstandeth it of one sort and they take it and stretch it to another The third question answered The third question is this why the Apostle restraineth Philemons loue to the Saints whereas loue is a common debt that we owe to all men as the Apostle saith r Rom. 13 8. Owe nothing to any Man but to loue one another for hee that loueth another hath fulfilled the Law Seeing therefore loue should not be restrained to the Saints as though we ought to shut vp our bowels of pitty and compassion from others and seeing we are not to despise our owne flesh but honour the Image of God engrauen in our Nature how is it that his loue which ought to comprehend all mankind and enlarge it selfe to all others is onelie mentioned to haue beene toward the distressed Saints and Members of the Church The reason is they which are of the Houshold of Faith are tyed to vs by a stronger and straighter band of friendship and familiarity and God commendeth them vnto vs more particularlie and so they ought to challenge the first place in declaring the fruits of our loue The Apostle doth direct vs to this point when he saith Å¿ Gal. 6 10. While we haue time let vs doe good vnto al men but especially to them which are of the Houshold of Faith We are charged to loue all but we must loue the Saints with a peculiar and speciall loue euen as heires with Christ and Members of the same body with vs. God requireth of vs to loue al men as his Creatures but the godly as his Children Though therefore our loue should be common and extend it selfe farre and neere into all the world yet there should bee certaine degrees and an order in our loue should be obserued We are commaunded to loue all but we are not commaunded to loue all alike We are bound to loue the godly and vngodlie but we are not bound to loue the vngodly as the godly the Reprobates as the elect the Vessels of wrath as the Vessels of honour the Children of Belial as the Children of God We are therefore heere directed whom we are most neerely and deerly to loue euen those that haue Christ dwelling in their harts and grace shining in their faces Contrary to the practise of worldly Men who onely loue such as are of this World their loue is like themselues prophane men a prophane loue carnall men a carnall loue they loue euill men for their euill because they partake with them in euill they hate the godly for their godlinesse because they are vnlike them and will not runne with them into all excesse of ryot t Psal 38
forgiuen and forgotten page 243 Doct. 4. Our loue to al the Saints especialy such as haue bin conuerted by vs ought to bee deare and feruent page 254 Doct. 5. The Gospell doeth not abolish or diminish ciuill ordinances distinct degrees among men pag 262 Verse 13. and 14. Doct 1. Euery Christian is bound to serue the common good of the church by what meanes soeuer GOD hath enabled him thereunto pag 272 Doct 2. All christian duties done to God or man must be done willingly and chearefully performed pa 282 Verse 15 and 16. Doct 1. All thinges euen sinne it selfe are ordred and turned by the prouidence of God to the good of the elect page 295 Doct 2. God oftentimes taketh from his seruants outward commodities to bestow vppon them greater page 305 Doct 3. The fals and sinnes of our brethren wherof they haue repented are not to be encreased and amplified with odious and extreame words but rather to be buried and forgotten page 311 Doct 4. The more grace apeareth in any the more should they be tendered and regarded of vs. page 322 Doct 5. Although christian religion do not take away the degrees of persons yet it maketh vs al equall and brethren in Christ page 330 Doct 6. The more bandes and reasons are giuen vs to care for any the more wee are bound to care for him page 337. Verse 17. Doct 1. The consideration of our communion one with another ought to moue vs to regard one another and to do all good one to another pa 348 Doct 2. Among Christian friends all things are common page 350 Verse 18 and 19. Doct. 1. The communion of Saints doth not take away any mans right interest in his priuate possessions and things of this life page 365 Doct. 2. It is lawfull for one man to become surety for another and to engage himselfe and his credit pa 373 Doct 3. Couenants in Writing for debts bargaines and sales are honest and lawfull page 385 Doct 4. Such as haue gayned vs vnto God ought aboue all others to be most deare vnto vs. page 394 Verse 20 and 21. Doct 1. No man ought to be eager and extreame in exacting and requiring their debts dues and demandes from the poore and needy page 407 Doct 2. Whatsoeuer wee desire prouoke and perswade others to doe must be in the Lord. page 415 Doct. 3 Men ought greatly to reioyce at the good and benefit of their brethren in temporall eternal blessings which they see to befall them page 421 Doct 4. Men ought alwayes to hope well and to thinke the best of their brethren not to suspect the worst of them page 426 Doct 5. The faithfull being moued to christian duties haue yeilded more then hath bin required at their hands page 431 Verse 22. Doct 1. Hospitality that is the ioyfull and courteous entertainment of distressed strangers for the truths sake is to be vsed and practised of al the seruants of God page 440 Doct 2. The prayers of the faithfull are auayleable for themselues and others both to obtaine blessinges to them and to remoue iudgments from them page 447 Doct 3. The guifts of God bestowed vpon his Seruants come from his free grace not from our free will or deserts page 457 Verse 23 24. Doct 1. Courteous speeches and louing Salutations are beseeming the Seruants of God page 471 Doct 2. We must not vtterly cast off the weake but shew our compassion toward them page 478 Doct 3. Many that seeme forward in the profession do afterwardes fall backe page 484 Verse 25. Doct 1. Spirituall thinges are to bee prayed for and preferred before earthly things page 500 An Exposition of the Epistle of the Apostle Paul to Philemon The time whē this Epistle was written THIS Epistle is short in Words low in Argument and priuate in regard of the Matter yet the manner of handling is high and heauenly and the Doctrine generall and common to the whole Church It was written as appeareth to Philemon at what time the Apostle was growne olde in yeares was drawing neere his end and was clapt vp and kept in Prison at Rome from whence also he directed sundry Epistles to diuers Churches and particular persons From thence he wrote to the Galathians to the Ephesians to the Philippians to the Colossians and the latter Epistle to Timothy a 2 Tim. 4. which was penned not long before his death and dissolution For albeit he were held in durance and restrained of his liberty that he could not visit the Churches where the Gospell was planted nor lay a new Foundation where as yet it had not beene preached yet he was not idle or vnfruitfull but laboured to do good to the Church by writing when he could not come to bestow some spirituall Graces among them by teaching We see heere that Paul writeth out of Prison and slacketh not to instruct both generall Churches and particular persons From hence we learne that b Doct. 1. The course of the Gospell cannot be stopped the course of the Gospell cannot be stopped but keepeth on his way and passage in the World The truth of the Gospell will haue his free libertie it can be hindred by no Chaines it can be restrained by no Bandes and Boults it can be shut vp by no barres of Iron and Gates of Brasse but breaketh forth as the light of the Sunne out of a darke Cloud We see this euidently in the example of Paul c Act 26 22 28. albeit he were in bondes and Chaines yet he pleadeth his cause with such grauitie of speech with such power of the Spirit with such piercing of the matter with such efficacy of words and with such respect of the persons before whom we spake that he had almost gained perswaded Agrippa to Christianitie The like we see in another place d Act. 28 30 31. when he was brought Prisoner to Hierusalem confined to an House and deliuered to a Souldier to be kept he receiued all that came vnto him Preaching the Kingdome of God and teaching those thinges which concerne the Lord Iesus Christ with all boldnesse of speech without let This appeareth more euidently in none then in Christ himselfe who as at all times he sought all occasions and opportunity to doe good to the soules and bodies of men e Luke 23 43. so when he was vpon the Crosse he conuerted the Theefe and was ready to seeke and to saue him that was lost These consents of Scripture come directly to the former point and serue to teach vs that whatsoeuer the purposes and pretences of men be yet they shall neuer bee able to stoppe the streame of the word of God which floweth plentifully to the comforting and refreshing of the dry and barren hearts of sinfull men Reason 1. Let vs breefely consider the Reasons First the doctrine deliuered is of God not of Men from Heauen not from the Earth If man were the Authour of it it might
to the Hebrews exhorteth theÌ„ e Heb. 13 17. To obey them that haue the ouer-sight of them and to submit themselues because they watch for their soules as they that must giue accounts that they may doe it with ioy and not with griefe for that is vnprofitable for them Secondly it teacheth them to account them worthy of their hire and wages to esteeme them worthy of double honor It is a grieuous and a f Iam 5 4. crying sin to keep back the labourers wages to diminish it to grudge at it and to take it to theÌ„selues and it calleth for vengeance entreth into the eares of the Lord of hosts The Ministers are the Lords labourers and workmen hired to labour in this Vineyard to sow to plant to water to prune to dig he hath appointed to them their portion for their maintenance if this therefore be detained from them by In-iustice it cryeth vnto God and bringeth oftentimes his curse vpon vs both in spirituall and temporall thinges In spirituall thinges because he dealeth with vs in heauenly thinges as wee deale with his Ministers in earthly thinges If we detaine from them their maintenance hee will detaine from vs his blessing If we be sparing in giuing them their hire he also will be sparing in bestowing vpon them his graces As we sow so we shall reape In temporall things because God promiseth a blessing to such as pay the Lord his due and threatneth to cursse them that spoile him in his Tithes and offerings This we see in the Prophet Malachi c Mal. 3 8 9 10. where God complaineth of their spoiling and defrauding of him he saith Yee are curssed with a cursse for ye haue spoiled me euen this whole Nation bring ye all the tithes into the Store-house that there may be meate in mine House and prooue mee now heere with saith the Lord of Hoastes if I will not open the Windowes of Heauen vnto you and poure you out a blessing without measure If then wee desire the blessings of God to come vppon vs in spirituall graces or in earthly thinges wee ought not to with-hold the Labourers wages that plough vp our fallow groundes and Till our barren hearts It is a worthy exhortation which the Apostle giueth to the Church of the Thessalonians touching their Ministers d 1 Thes 5 12 We beseech you Brethren that ye acknowledge them which labour among you and are ouer you in the Lord and admonish you that yee haue them in singular loue for their workes sake For seeing the true Pastours of Christ bestowe their labour among vs and consume themselues as the Candle to giue light to others wee ought to shew the bowels of loue and compassion toward them wee ought not to bee wanting vnto them in the fruites of our loue And to the Church that is in thine House c. Hitherto wee haue handled the third person written to namely Archippus together with the description of him to be a Souldier of Christ and a Fellowe-Souldier with the Apostle Now wee are to proceede to the fourth and last which yet remaineth which is a ioyning of many persons together for hee addeth to the former The Church which is in thine House He adorneth the Household and Family of Philemon with the Honourable and renowned Title of a Church This serueth to commend as well Philemon the Maister who had instructed his Family in the Doctrine of godlinesse as also the Houshold it selfe which had beene taught and trained vp by him We see heere a priuate House is called a Church For seeing where two or three are gathered together in the name of Christ e Math. 18 20 he is there in the midst of them euery assembly or meeting of the Saints is called not vnfitly by that Name Philemon to his perpetuall commendation had by his care and industry made of his house a little Church instructing guiding gouerning framing and ordering them in the knowledge and feare of God Doct. 8. It is the duty of all householders to teach their Families We learne from hence that all Housholders ought to prepare instruct and order their Families in the knowledge of God and obedience of godlinesse that the house of the Maister may be the Church of God And that it is the duty of all such as haue the gouernment and ouersight of others to see theÌ„ taught and instructed in the waies of God it appeareth by many precepts and examples set forth vnto vs in the Scriptures This is it which Moses gaue in charge to the Israelites f Deut. 6 8 11 19. and 4 10 11. Ye shall lay vp these my words in your harts and in your soule and binde them for a signe vpon your hand that they may be as a frontlet betweene your eies And ye shall teach them your Children speaking of them when thou fittest in thine house and when thou walkest by the way and when thou lyest downe and when thou risest vp So the Prophet speaking of the great workes of God wrought for the safety of his people the ouerthrow of their enemies declareth g Psal 78 4 5 6. How he establed a testimony in Iacob and ordained a Law in Israell which he commaunded our Fathers that they should teach their Children that the posterity might know it and the Children which should be borne should stand vp and declare it to their Children that they might set their hope on God and not forget the workes of God but keepe his Commaundements This it is which Salomon speaketh Prouer. 22. 6. d Pro. 22 6. Teach a child in the Trade of his way and when he is old he shall not depart from it Heereunto also agreeth the saying of the Apostle e Ephe. 6 4. Ye Fathers prouoke not your Children to wrath but bring them vp in instruction and information of the Lorde Now as we haue seene sundry precepts pressing vs to the performance of this dutie so wee haue many examples of the godly that haue put it in practise and gone before vs in their obedience Abraham the Father of the faithfull is commended of God for his care and conscience this way Gene. 18. 19. where he saith f Gen. 18 19. I know him that he will commaund his Sonnes and his houshold after him that they keepe the way of the Lorde to doe righteousnesse and iudgement Iob is reported to haue sanctified his Children when the daies of their banqueting were gone about g Iob 1. 5. Hee rose vp early in the Morning and offered burnt offerings according to the number of them all Cornelius a Captaine of the Italian band feared h Act. 10 2. â—od with all his Houshold The Parents of Timothy his Grand-mother and Mother brought him vp in the knowledge of the Scriptures of a Child i 2 Tim. 1 5. and 3 15. Which are able to make vs wife vnto saluation through the Faith which is in Christ
Hab. 2 4. The iust shall liue by his owne Faith Faith is the worke of the Spirit in the heart of man so that if it must be in the hearts of euerie one of vs it followeth that it must bee speciall Reason 2. Secondly true Fayth giueth sound comfort and worketh peace with God this is the property of that Faith which we must haue in vs. But comfort commeth vnto vs by hearing of a promise made to others not belonging to our selues What consolation of heart can this worke in vs to know that others shall bee saued This the Apostle speaketh of Heb. 6. God willing more abundantly h He. 6 17 18 to shewe vnto the heyres of promise the stablenesse of his counsell bound himselfe by an Oath that by two immutable thinges wherein it is vnpossible that God should lye we might haue strong consolation which haue our refuge to lay hold vpon that hope that is set before vs. No man receyueth comfort by the riches of another himselfe being poor or by the honor of another himselfe liuing in disgrace can so no man can feele any comfort by the Faith of another so long as he wanteth Faith himselfe to apply Christ vnto himselfe Seeing then that euery man must attaine to saluation by his owne faith which is able to minister comfort vnto him in the time of neede we see that Faith consisteth in applying the mercies of God vnto our owne selues Vse 1. The Vses of this Doctrine are now to bee considered and stoode vpon that so wee may vnderstand how to apply this applying of Fayth vnto our selues First this confirmeth the forme and manner of speech vsed in the Articles of Fayth wherein euerie one is taught to say I beleeue in God Not We beleeue in God For howsoeuer wee are to pray for others as well as for our selues and are taught to say Our Father which art in Heauen yet when the question is of our Fayth wee must say not We beleeue but I beleeue We pray for others but we beleeue for our selues The like is to be sayde of euerie principle of Faith euerie man must holde them all and beleeue them all This ouerthroweth the Doctrine of the Church of Rome which teacheth a generall and implicite Faith to bee sufficient for vs to Iustification and Saluation For they teach if a man can say I beleeue as the Church beleeueth though hee know not how or what the Church beleeueth though hee vnderstand nothing though he be able to apply nothing vnto himselfe hee hath a good faith and by that faith may be saued Answereable to this Diuinity i Bellar. de iustif lib. 1. cap. 7. are the Iesuites and Schoole-mens damnable and diuellish positions which maintaine that the people are not bound to know what the matters of Faith bee that ignoraunce is better then the knowledge of them that they neede not enquire after them and that Faith is better defined by ignorance then by knowledge Hence it is that they commend the Colliars Faith k Apol. translated by Staplet part 1. page 53 who as the tale is told being at the point of death and tempted of the Deuill what his Faith was Aunsweared I beleeue and die in the faith of Christs Church but being againe demanded what the faith of Christs Church was that faith said he that I beleeue in and thus the deuill getting no other aunswere was ouercome and put to flight This fable hath beene so long told and related among them that now themselues begin to beleeue it to be a truth as a lyar by often telling an vntruth beginneth to thinke it may be a true tale This Colliars faith is the popish Creed which being founded in ignorance is too weake a shield to quench the fiery Darts of the Deuill and to resist his tentations Thus true faith is suppressed ignorance is set on foote by these ignoraunt Teachers who as they are blinde themselues so they would put out the eyes of others They require no knowledge of the things we pray for l Rhem. annot on 1 Cor. 14. on Luke 12 11. but preferre ignorance they require no ability to professe the perticular points of our faith but in grosse and general This ignorance is plentifully condemned in the Scriptures We are taught m Col. 3. 16. 1 Pet. 3 15. that the word must dwell plentifully in vs and that we must be able to giue an account of the hope that is in vs to them that shall require an aunswere of vs. We are taught n Math. 22 29 Rom. 15 4 Hebr. 5 11. Iohn 5 39. that ignorance is the Mother of all euill the roote of all error the cause of all vnbeleefe and that whatsoeuer things are written afore hand were written for our learning that wee might haue comfort and beleeue Thus do these enemies of God and his people take from them their sword when they should go to fight and strip them of their Armor when they should enter the battell like Theeues that put out the Candle which serueth to discouer them To conclude let vs know that an ignorant faith is no faith for where there is no knowledge there can bee no faith But such as liue in the Church of Rome being blindly led of blinde Teachers doo know nothing to their comfort they haue the key of Knowledge taken from them they are nuzled and encouraged in ignoraunce they heare it magnified and extolled vnto the skies Some of them pretend the reading of the Scriptures in the mother tongue and in the translation that all may vnderstand to bee a principall cause of heresie Another shameth not to auouch that it was the inuention of the Deuill to permit the people to read the Bible Another blusheth not to write that he knew certaine men possessed of a Deuill because being but Husbandmen they were able to discourse of the Scriptures They teach that it is Heresy for a Lay-man to dispute in a point of faith These men speake not by the spirit of God but vtter the Deuils language and instruct the people in the Colliars Creed It is written of Timothy o 2 Tim 3 15. that hee was trained vp of a childe in the knowledge of the Mysteries of Religion It is written p Deut. 29 29 that the things reuealed belong to vs and to our children In former times the Doctrines of godlynesse and seuerall points of religion were knowne of all and the lowest of the people reasoned of them q Chryso hom 3 in Lazarum Aug. tract 21. in Ioh. and their Byshops exhorted thē thereunto asking why they are vttered if they may not be known Why they haue sounded if they may not bee heard And wherefore are they heard but that we should vnderstand them Vse 2. Secondly seeing it is the very forme of faith to receiue and apply this teacheth that it is not enough for men to haue an hystorical faith to belieue those things
and refuse to heare him but to shewe himselfe true in his worde and faithfull in his promise hee dooth acknowledge him as his owne because hee confessed him before that sinnefull and wicked generation saying vnto him Verily I say vnto thee to day thou shalt be with me in Paradise The Apostle Iohn liuing when the Deity of our Sauiour beganne to bee doubted of and called into question saith p 1 Ioh. 4 2 3. Euerie Spirit which confesseth that Iesus Christ is come in the flesh is of God and euery spirit that confesseth not that Iesus Christ is come in the Flesh is not of God If therefore wee looke to bee confessed of Christ and to haue our soules saued in the day of the Lord let vs boldly beare and behaue our selues vnder the Crosse and not shrinke in the wetting like deceitfull cloth let vs know that confession and saluation must goe together if wee waite for the one wee must expresse the other if confession go before we may build surely and ground our selues strongly vpon the promise of Christ that the saluation of our soules shall follow after and no man shall take it from vs. This made the Apostle say q 2 Tim. 1 12. For this cause I suffer these things but I am not ashamed for I know whom I haue beleeued and I am perswaded that he is able to keep that which I haue committed to him against that day Vse 2 Secondly seeing our Faith and Religion must be confessed it is a duty that lieth vpon vs to seeke to know the truth and labour to expresse the power of godlinesse otherwise it is vnpossible that euer we should make profession of it For profession of the faith presupposeth a knowledge of the faith for how can we confesse that which we kno not or manifest that to other wherof we are ignorant our selues This controlleth and condemneth those that liue in the Church heare the word and haue the Gospell sounding a long time in their eares yet know not what faith is nor how to beleeue so that whereas in regard of their continuance in the Church in regard of the meanes offred to them and in regard of their age wherewith God hath blessed them r Heb. 5 12. they might haue been teachers of others they haue neede to be taught the beginnings of faith the grounds of religion the principles of the word of God and are become such as haue neede of milke and not of strong meate Alas who can consider without great greefe of heart and anguish of spirit in what state the greatest number of our people stand and remember that after al our planting watering sowing and labouring they are apt and fit to receiue any religion because they are blinde and ignorant and know not God aright or any part of his truth to their soules health They are like the potters Clay which is readie to take any forme and receiue any impression or like the earth which altereth and changeth as the winde or weather as the Spring or Winter shall worke vpon it If they were taught to beleeue and receiue the Cabala of the Iewes the Alcoran of the Turkes the Reuelations of the Anabaptists the Traditions of the Papists or such like rotten trash of mans deuises and if they were countenanced by authoritie of Princes and Lawes of men they were as easie to be wrought vpon as waxe that is readie to receiue any stampe and impression A lamentable case that wee should bee still as Babes and children not knowing the right hand from the left carried about with euerie waue of Doctrine and receiuing the darknesse of errour for the light of the truth But we haue not so learned Christ and the Christian Religion When we haue once giuen entertainment vnto the truth and imbraced it soundly in our hearts we must not denie the faith whatsoeuer befall vs whatsoeuer trouble come vnto vs whether prosperity fawne and flatter vpon vs or whether aduersity pinch vs and paine vs whether the Sunne of peace shine vpon vs or whether the clouds of affliction ouer-shaddow vs wee must alwayes be the same and our standing in the faith should not be wauering or wandering to giue ouer at euery assault and to shrink backe for euery brunt and to deny our Lorde and Maister by euery tentation This serueth to reproue those that knowe nothing and therefore can professe nothing and as they know nothing so they will know nothing of whom we may say as the Apostle doth Å¿ 2 Pet. 3 5. This they wittingly know not and so are wilfully ignorant and shut their eies because they would not see and because the light shold not shine into their hearts For seeing God hath commanded the light to shine out of darknes we may truly say t 2 cor 4 3 4 6 If our Gospell be then hid it is hidde to them that are lost in whom the God of this world hath blinded the mindes that is of the Infidels that the light of the glorious Gospel of Christ which is the Image of God shoulde not shine vnto them Thus doth God send them strong delusion that they shold beleeue lies u 2 Thess 2 11 12. That all they might be damned which beleeued not the trueth but had pleasure in vnrighteousnesse Let vs therefore seeke after knowledge as for great Treasures Let vs search the Scriptures that in them we may find eternall life let vs haue the word of God dwell plentifully in vs which is able to make vs wise vnto Saluation Let vs vse all good meanes to encrease knowledge in vs to begin in Faith to hold out a good confession to maintaine the truth against all the aduersaries that rise against vs. Vse 3. Thirdly seeing it is a duty to open our mouthes and lose our tongues to confesse to his name that hath called vs to his truth it standeth vs vpon continually and constantly to pray for the Spirit of strength or corroboration that we may be made able to stand in the time of danger It is not in all that know and acknowledge the truth to auouch it and to maintaine it to confesse it and to stand to it but onely of such as haue receiued the strengthening power of Christ Hence it is that the Apostle saith of himselfe x Phil 4 13. I am able to doe all thinges through the helpe of Christ which strengthneth me So he prayeth for the Colossians That they might be strengthned with the glorious power of Christ When a man hath once receiued to beleeue hee wanteth a new grace to bee giuen vnto him that the graine of Faith which lyeth hidden in the heart and couered in the Ashes of mans frailty may grow vp openly and bring forth in vs the confession of the mouth This appeareth by the words of the Apostle Iohn who testifieth y Iohn 12 42 43. That euen among the cheefe Rulers many beleeued in him neuerthelesse because of the
are to be learned of vs. Obiection 1. First our Sauiour sayeth Math. 23 9. Call no man your Father vpon the earth y Mat. 23 9 10 for there is but one your Father which is in heauen Bee not called Doctours for one is your Doctor euen Christ If then God onely be our Father and no man is to bee called by this name either we must account the Ministers Goddes which were blasphemy or debarre and deny them this Title which were contrary vnto other Scriptures Answere I answere Christ doth not in these words forbid the denomination but restraine the ambition of men as appeareth by the conclusion of the words Verse 12. Whosoeuer will exalt himselfe shall bee brought lowe and whosoeuer will humble himselfe shall be exalted Hence it is that the Apostle calleth himselfe z 1 Tim. 2 7 1 Cor. 4 15. as well the Doctor of the Gentiles as the Father of the Corinthians It is one thing to haue the name and another thing greedily to hunt after it and proudly to challenge it to our selues Besides touching the fountaine of our first birth and the foundation of our faith and regeneration he is our onely Father we ascribe it to no man vpon the earth But euen as touching our naturall being hee hath ordained subordinate causes as his Instruments and fellow-workers to beget vs and bring vs into this world and to giue vs life a Exod. 20 12. whom he doth honor with the titles of Fathers and Mother So touching our new birth although it be the sole worke of the spirite and therefore proper to God yet because he worketh it by the word Sacraments the preaching and dispensation whereof he hath committed to the Ministers and appointed to be conueyed to men by their meanes he dooth communicate to them the appellation of Fathers as those whom he vseth to bring vs beget vs vnto God So then Paul so giueth himselfe the name of Father as that he neither robbeth God nor taketh from him the least iot of the honor that is due to his name For it is a common rule that they are not contrary which are subordinate When one is vnder another and inferiorly ordered ordained to another there is a good agreement betweene them God is the choise cause Paule is the Instrumentall Obiection 2. Againe the Apostle depresseth and derogateth from the Ministerie and sayth b 1 Cor 3 6 7 I haue planted Apollos watered but God gaue the encrease So then neither is he thar planteth any thing neyther he that watereth but God that giueth the encrease How then doth it come to passe that he doeth there so much debase them and heere so greatly honour them as to make them fellow workers yea fellow-fathers with God He may seeme to be vnconstant as a Reede shaken with the winde and to lift vp and cast downe at his owne pleasure Answere I answere the contrariety is not in the wordes of the Apostle the difference is in the persons with whom he dealeth and to whom he writeth So there seemeth a contradiction betweene Paule and Iames in the matters of Faith and Good-works c Rom. 3 20. Iames 2 24. Gal. 2 16. Paule saith We are not iustified by workes Iames saith We are iustified by Workes Paule saith We are not iustified but by Faith Iames sayeth We are not iustified by Faith onely Heere is a shew of dissention but it is onely in shew not in trueth for then in one of them should be no truth The Reason why they vse a different order of teaching is the diuersity of the Schollers which they instructed and the contrary affection of such as they taught and informed Paule had to do with Iusticiaries that sought to be iustified partly by faith and partly by works partly by Christ partly by themselues partly by somwhat in another and partly by somwhat in themselues partly by the merits of another and partly by their own strength and merits Iames had not to do with such persons but with Libertines and loose liuers which confessed in wordes free Iustification thorough Faith in Christ yet they were deceiued and had not learned that all those that are iustifyed are also sanctified that all that are in Christ are become newe Creatures that they are borne anew and walke not after the flesh but after the spirit and therefore thought workes needlesse and fruitlesse Thus Paul dealt in this place If at any time he saw so much honour giuen to the Ministers as that Gods honour was diminished or any way obscured and so hee robbed of his glory then hee pulled downe their estimation that God might haue his right and be vnto vs all in all But if on the other side they were debased and disgraced as in these dayes they are whereby the word also was abhorred and God the Author of it and the ordainer of them dishonoured they ought to haue their due they are to magnify their office and to be esteemed as the Ministers of Christ As for example when we haue to deale either with the Anabaptists that wait for reuelations and vtterly reiect the Ministry Ministers of the worde or with those prophane Atheists of our time who contemn them and count them idle and of no vse and so haue no regard of them or respect vnto them wee are to shew in what an high calling God hath seated them He saith of them d Math. 10 20 It is not you that speake but the spirite in you He saith of them He that heareth you heareth me and he that despiseth you despiseth me He saith of them Whose sinnes ye remit they are remitted whose sinnes ye retaine they are retained This serueth to stop the mouthes of carnall men and alloweth vs to know our selues when the worlde will not know vs or acknowledge vs. But when we haue to deale with those of the Church of Rome who make their Pope a God on earth and set their Cardinals and Clergy aboue the word we are to be taught what the Ministry is of it self being separated from the spirit of God an empty sound without force and a bare Instrument without effect in the hand of the workeman that can do nothing of it selfe but as it is vsed and applied by the worke-man Thus much of the remoouing of such Obiections as might hinder the vse and profit of this Doctrine Vse 1. Now let vs come to consider the Vses which are either general belonging ioyntly both to the Pastors people or special belonging to either of them First seeing the Minister and people ought to loue as Father and Sonne it teacheth them to cut off all occasions of discord and diuision and to nourish loue and mutuall concorde one with another It may bee many occasions may arise which if by wisedome they be not smothered and suppressed in the beginning they are as little sparkes that quickly break out into a flame and the flame
in-sufficient idle and reproachfull Ministery and an euident occasion of keeping out of sufficient men and able Work-men both able and apt to teach and of impouerishing such as are already entred This is the cause of many wandring Leuites and of sundry that sit idle for want of imployment Lastly this ordinary absence is against the Statutes of Princes and the decrees of Counsels holden not onely in the most pure times but in the most palpable times euen as it were at midnight when the whole earth was ouer-shaddowed with darknesse These appointed l Conci Antioch can 17. Conc. Sardi c. 14. Can si quis vult dist 39. Conc. Calsid can 10. Conc. Trid. sess 7. ca. 8. many Cannons and Constitutions charging the Minister to bee resident in Gods Tabernacle not to be absent from his Parish least hee loose that excellent Talent which God hath bestowed vpon him appointing that no man should be ordained Minister of two Churches but limiting him to remaine in that vnto which hee was first called If any be called to another charge let him simply giue ouer the former and claime no interest in it If any be otherwise he shall be prohibited from the Lords Table and be excommunicated Hitherto we haue shewed the necessity of the Pastours presence and opened the reasons whereby it is confirmed and strengthned Now it remaineth to answere such obiections m Obiections brought to iustifie the Pastors absence as are brought to iustifie the ordinary absence from the charge which hee hath taken vpon him There are many thinges brought and alleadged to warrant this absence Salomon teacheth that the Sluggard is wiser in his owne conceit then seauen men that can render a reason The causes that are pretended to excuse and defend the Pastours absence are taken partly from the holy Scripture and partly from naturall reason Obiection 1. First they say it was lawfull and lawfully practised in Epaphras who was the Minister of the Colossians yea a faithfull Minister yet absent from that Church Col. 1 7. and 4 12. The like might be said of Epaphroditus absent from the Phillippians Answere I answere first it doth not appeare plainely and directly that they were the Pastors of those Churches rather it seemeth they were Euangelists that went from place to place and alwaies seconded the labours of the Apostles For it is to be thought that Archippus n Col. 4. was the Pastour of the Colossians who is charged to looke to his Ministery that he had receiued in the Lord that he fulfill it Secondly their absence was not wilfull and ordinary but they were imploied by the necessary occasions of the Church chosen and enioyned to dispatch the businesse thereof Obiection 2. Againe they obiect that hee which preacheth the Gospell must liue of the Gospell 1 Cor. 9. but without ioyning Liuing to Liuing as it were house to house all cannot liue by reason of the smalnesse and slendernesse of the liuing therefore it is tollerable in some Answere I aunswere the want of sufficient prouision cannot bring with it a sufficient tolleration It dooth no more warrant the Act then to do euil that o Rom. 3 8. good may come therof whose damnation is iust If there be a rouing Ministery among vs and a wandring vp and downe of such as offer their seruice for ten shekles of Siluer and a sute of apparrell and an ordinary allowance of meate and drinke it belongeth to the Magistrate to reforme this disorder and to redresse this mischeefe Thus it was among the Iewes in the Old Testament but this misery and calamity fell vpon them p Iudg. 19 1. when there was no King in Israell Secondly it is better to take some other lawfull meanes in such pouerty of the Church as to labour with the hands as q Act. 20 1. Thess 3 8. Paul did or to practise some other laudable science which will be without offence to God or Man Obiection 3 It is in his power to roote vp that did plant it belongeth to him to pull downe that did build he can destroy that doth preserue But the positiue Law of man appointed them their circuit and boundes and consequently may order them as it thinketh and may giue leaue of absence Answere I aunswere that Magistrates may not abrogate and abolish Lawes constituted and conformed according to Gods Lawes Againe the diuision of Parishes is not from men but of God For when the Scripture r Act. 24 23 Tit. 1 5. and 1 Cor. 12 40. willeth Elders to bee chosen for euery Church and that these assemblies should bee with the greatest conuenience of order and comelinesse it is plaine that thereby is prescribed a diuision of nationall Churches into particular Congregations For this cause Paule left Titus in Creta that he should continue to redresse the thinges that remaine and should ordaine Elders in euery Citty So the Apostles ordained Elders by election in euery Church Obiection 4. Againe it may be said a man may haue two Liuings being by Law vnited Therefore before they be vnited Answere I answer if the vnion bee such that there may bee but one body and one competent and commodious resort thereof together in one place so as one Pastour may fitly instruct them and lead them out and in in the duties of Religion in the sanctification of the Sabbaoth in the practise of holinesse and in example of life then it followeth that albeit it be lawfull to make this coniunction yet it is not proued lawfull before the vnion It is lawfull being made one Congregation one assembly one Church which is vnlawfull so long as it remaineth diuided maketh two Congregations two assemblies two Churches For the Minister may conueniently teach them together whom he cannot possibly teach asunder as the Schoole-maister may teach the Schollers that belong to one Schoole but not those that belong to diuers Obiection 5. Moreouer if it bee vnlawfull then especially in this point and for this cause because he receiueth maintenance where he doth not labour But it is lawfull to take wages where there is no worke doone as appeareth 2. Cor. 11 8. Where Paule saith I robbed other Churches and tooke Wages of you to doe you seruice Answere I answer the place is to be vnderstood of extraordinary Ministers and of extraordinary occasions when and where no setled and sufficient maintenance is established and therefore doth not prooue the matter in question And where as according to our diuision of Parishes lands are occupyed by Forrainers and Strangers and consequently Tithes and duties taken of them without any feeding of them it was ordained to establish a certaine knowne and definite maintenance and besides the Minister not failing in his calling they may be partakers of his labour Obiection 6. Furthermore it is obiected that Pastors are not tied to particular places but are discharged by a generall teaching It skilleth not where
q 1 Cor 7 12 13 16. For what knowest thou O Wife whether thou shalt saue thy Husband Or what knowest thou O Man whether thou shalt saue thy Wife So the Apostle Peter setting downe the wiues duty toward her husband saith r 1 Pet. 3 1 Let their wiues be subiect to their Husbandes that euen they which obey not the word may without the word be wonne by the conuersation of their wiues Where we see that some are won to the Faith without the preaching of the worde Answere I answere it is true that God blesseth and sanctifieth many meanes beside the preaching of the word to the good of his Children as Meditation Conference priuate instruction Prayer feare of Hell and such like Notwithstanding many that are conuerted to God are deceiued in the meanes and instrument of their conuersion For albeit such as are afflicted are brought to know themselues and to acknowledge the damnable estate wherein they stood yet it is not the affliction it selfe that wrought their conuersion The trouble that they sustained and endured whether it were in body or in mind or in both was sent by the goodnesse of God vpon them to bring them to a loue of the word who before loathed it and made no account or reckning of it This is it which the Apostle teacheth Å¿ Rom. 3 20. That by the Lawe commeth the knowledge of sinne So affliction may lay before vs the knowledge of our sins but it cannot take them away it may shew vs our wound but it cannot help vs and heale vs it may cast vs downe but it cannot raise vs vp it may bee a Schoole-maister to bring vs to Christ but it cannot make vs partakers of Christ It is like a sharpe Needle which doth not nor cannot sow the cloth but it is necessarie to prepare the way for the thred or it is like an eating or a fretting corrasiue which cannot cure but yet it is profitable to make the way for the healing medicine So the afflictions that God layeth vpon vs may bring vs to the sight and knowledge of our sinnes and to the consideration of the miseries which we deserue and to the feeling of the flashes of hell fire but they cannot worke Faith in vs nor assure vs of pardon nor apply to vs the promise of God touching the remission of sinnes It maketh a good beginning but it cannot bring the worke to perfection The like may bee saide of priuate admonition and a godly conuersation which the Apostles teach may be meanes of saluation to others it is not spoken to lessen or weaken the authority or efficacy of publicke preaching as if it were not the ordinary meanes to conceiue nourish and encrease faith in vs neither is it simply to be vnderstood that they are able to conuert the soule but onely that they are good occasions fit inducements and profitable helpes to drawe vs and allure vs to a liking and louing and longing after faith For when a man that is not a Christian but an Infidell beholdeth the holy pure chast conuersation of his Wife after her calling to the knowledge of the truth and hir subiection and obedience toward himselfe he may be mooued to embrace the Christian Religion whereof he seeth such worthy fruites We haue a notable example heerof in u Ioh. 4 39. 42 the woman of Samaria who perswading the men of the Citty to go out and heare Christ they saide vnto her after they hadde heard his preaching Now we beleeue not because of thy saying for we haue herd him our selues and know that this is indeede that Christ the Sauior of the world The exhortation of this woman preuailed with them to heare Christ and by their hearing they were conuerted she was the cause of their hearing their hearing was the cause of their beleeuing shee was the Instrument that brought them to Christ and hee wrought Faith in them when they vvere brought vnto him Obiection 2. Secondly it is saide that reading is preaching and therefore it is a sufficient meanes of saluation To this purpose they quote Actes 21. Moses of olde time hath in euery City them that preach him seeing he is read in the Synagogue euery Saboth day Loe say they he is preached when he is read therfore the bare reading must needs be preaching yea some adde it is better then preaching because when they heare the Scriptures read they knowe it is the word of God but when they heare preaching it is mens exposition and interpretation and they know not whether it bee true or false sound or vnsound right or wrong Answere I answere this obiection falleth of it selfe and it is ouerthrowne by that whereby it is sought to be strengthned For if reading be preaching then reading cannot be better then preaching inasmuch as nothing can be better or worse then it selfe It is not denied but the word Preaching may in a general sence include not only the reading of the word x Marke 1 45. 5 20. 7. 36 but any other way of declaring and publishing the power truth glory and workes of God Rom. 2 20 21. Psal 19 1 2. but then it is not vsed as wee take the word in the state of the question For wee meane by preaching the expounding of the Scripture according to the proportion of faith applying thereof according to the capacity of the hearers And thus they are set downe in the place alledged before as two distinct things one accompanying and following the other according to the ordinance of God and practise of the seruants of God Hence it is that the Apostle giueth this as a duty and direction belonging to Timothy y 1 Tim. 4 13. Till I come giue attendance to reading to exhortation and to Doctrine So it is sayde in the booke of Nehemiah z Nehe. 8 7 8. The Leuites caused the people to vnderstand the Law and the people stood in their place and they read in the Booke of the Law of God distinctly and gaue the sence and caused them to vnderstand the reading Likewise when Christ came to Nazareth where he had beene brought vp and went into the Synagogue on the Saboth day he stood vp He opened the Booke a Luke 4 17. and read the Scripture then he closed the Booke he sate downe the eyes of all of them were fastned on him and he began to preach vnto them Thus also wee see that when the Apostle Paule wrote his Epistle to the Romaines hee excused himselfe that hee could not come to preach vnto them b Rom. 1 11 15 14. For he longed to see them that he might bestow some spirituall guift among them and acknowledged himselfe a debter to the Grecians and to the Barbarians to the Wisemen and vnto the vnwise so that as much as lay in him hee was ready to preach the Gospell to them also that were at Rome Whereby we see that preaching and hearing are
not wtiting and reading and therefore as the Apostle when hee wrote did not preach so the people when they read did not heare Moreouer if we should reason a little farther with such as preferre simple reading before sound preaching how do they know that the worde which they heare read is the word of God For the Scipture inspired of God is the Originals the Hebrew of the olde Testament the Greeke of the newe Testament in other tongues it speaketh not but by an interpreter for from these two tongues and languages the Scriptures were turned and translated by men into the French by Frenchmen into the Dutch by Dutchmen into the English by Englishmen and so of all other Nations So that when we read or heare read the Scriptures in our owne tongues wee read and heare read the translations of men as when this word is preached we hear the expositions and interpretations of men And hence it is that the translations euen the best translations which are among vs may be amended and corrected according as it pleaseth God to giue greater sight and better insight into those learned Languages and as time discouereth the wantes and imperfections of them But the Scriptures themselues are free from all errour no weaknesse can be discouered in them they cannot bee made better by the iudgement of men or by length of time For al Gods workes are pure and perfect and no man can controule any thing in them If this be true may some say that the translations of the Scriptures are in some sort the worke of man how shall the people know when they haue and heare the worde of God and when they haue and heare the word of man This may seeme to leaue them in a maze and mammering and to hang their Faith vpon the will of men that they shall not knowe what to beleeue I aunswere they must haue in all doubts that arise and in all Controuersies that do trouble them they must haue I say recourse to their faithfull and learned Pastors whose care ouer them and loue vnto them may giue them hope that their senses are exercised in the wise discerning betweene good and euill Whereby by the way we may see the necessitie of hauing Pastours and Teachers able to teach to conuince to correct to instruct to comfort to resolue such doubts and demaunds as are mooued vnto them Besides the people of God haue for their direction both the helpe of comparing one place of Scripture with another and the assistance of the spirit to lead them vnto all truth that shall be necessary for them to saluation Moreouer if we should demaund of these men that are wise in their own eyes how they know the word read to be the holy Scripture what will they answere Will they say by the authoritie of the Church or by the testimony of the spirit But whatsoeuer they speake they must speak against themselues If they say by the Church the Church also setteth foorth the preaching of the Gospell and chargeth vs to heare the same at the mouth of the Minister Will they say by the Spirit the same Spirit will lead them into all truth and open their hearts to attend the preaching Ministry if they be led by the spirit of God Wherefore to conclude and to returne to the former obiection such as hold reading to be preaching or better then preaching are either such as are Idoll-Shepheardes that cannot preach or idle Shepheards that will not preach or ignorant people that cannot iudge or carnall Gospellers that regard not to heare or such conceited sluggards as liue vnder a reading Ministry These are they that condemne the Priests and Prophets nay Christ and his Apostles of want of wisedome and discretion to choose the best meanes or of ignorance to knowe and vnderstand what is most profitable or of malice and enuy to hide from them that which is most profitable or of malice and enuy to hide from them that which is most auaileable for their soules health For if reading be better they are to bee blamed that vse the worse and refuse the better Surely they would neuer haue preached at all if the naked reading had beene as effectuall Moreouer the reading Minister by this reason should be the best Minister reading a better guift then preaching yea euery childe might be a better Minister then he that preacheth the word And then what should we do with Vniuersities and Schooles of Learning which are the Nurses and Seminaries of the Church to traine vp able men and to furnish them with giftes of knowledge But the guiftes which Christ bestowed for the edification of his Church when hee ascended on high and ledde Captiuitie Captiue c Ephes 4 11 12 13. are all preaching guifts The want of guifts which the Prophets complaine to haue beene in the guides of the people d Esay 56 10. was not of reading and reciting the words out of the booke but the guifts of preaching and expounding the Scriptures Hence it is that God reiecteth those that be ignorant as vnfit and vnable Instruments of saluation e Hosea 4 6. My people are destroyed for lacke of knowledge because thou hast refused knowledge I will also refuse thee that thou shalt be no Priest to me And in another place f Mal. 2 7. The Priests lips should preserue knowledge and they shall seeke the Lawe at his Mouth for hee is the Messenger of the Lord of hoasts Lastly the preaching of the word is acknowledged confessed to be the onely g Esay 49 22. 2 Chron. 15 3. essential mark of the Church so that it alone is of force to worke faith and saluation Obiection 3 Thirdly if reading of the Scriptures be not an ordinary meanes to worke Faith in Christ and Repentance from dead works as well as the liuely preaching of them it will follow that the Ministers themselues want the ordinary meanes because they by reading doe furnish themselues to preach to others but seldome do heare others preach Answere I answere they want not the ordinarie meanes from their owne preaching though they haue no other though they heare no other They haue faith before they enter into that calling but it is confirmed by their owne Ministry Hence it is that the Apostle mouing Timothy to giue himselfe to reading to be diligent in exhortation to plant sound Doctrine and to encrease in such guiftes as were bestowed vpon him addeth h 1 Tim 4 16 Take heede to thy selfe and vnto learning continue therein for in doing thus thou shalt saue both thy selfe and them that hear thee Where we see he sheweth that his Ministry should be a meanes not only to saue others but to saue himselfe And there is no faithfull Minister but in reprouing he reproueth himselfe in teaching he teacheth himself in threatning he threatneth himselfe in comforting hee comforteth himselfe in strengthning others he strengthneth himselfe yea hee findeth and feeleth his owne
case of those that are without the preaching of the word they liue in blindnesse darknesse they walke in places of continuall danger and yet cannot see their way they liue without the ordinarie meanes of life and saluation and so without hope to come to repentance without which there can be no saluation This is the estate of Iewes of Turkes and Infidels that are depriued of the comfortable vse of the word and they that liue in corners where the sound thereof is not heard These want the bread of life and therfore must needs starue perish They haue not the words c Iohn 6 68. Rom. 1 16. of eternal life which are the power of God to saluation therfore are neer to destruction For it is the maner of gods dealing d August de bono perseuer to deny vnto men the meanes whereby they should beleeue when hee hath no purpose that they should beleeue he withdrawes from them the instrument whereby they should be conuerted when he doth not purpose and intend their conuersion It was a fearfull cursse when God said to his Apostles e Math. 10 5. Acts 16 6 7. Go not into the way of the Gentiles and into the Citty of the Samaritans enter ye not Likewise when they had gone through Phrygia and the Region of Galatia they were forbidden by the Holy-Ghost to preach the worde in Asia then came they to Mysia and sought to go into Bithynia but the spirit suffered them not So when God vouchsafeth not this mercie vnto vs to wit the Ministry of his word it is a fearefull signe of his heauy indignation and as much in effect as if the Lord should say I will not haue them conuerted I haue no purpose to bring them to saluation This is it which is spoken concerning Israell by the Prophet f 2 Chr. 15 3. Now for a long season Israell hath beene without the true God and without a Priest to teach and without Law And to the same purpose Amos speaketh g Amos 8 11 12 13. Behold the daies come saith the Lord God that I will send a famine in the Land not a famine for Bread nor a thirst for water but of hearing the word of the Lorde and they shall wander from Sea to Sea and from the North euen vnto the East shall they runue too and fro to seeke the word of the Lord and shall not finde it in that day shall the young Virgins and the young men perrish for thirst O that we could consider of these things and lay before our eyes what daunger it is to want the preaching of the word that thereby we might be moued to pitty the desolations of so many of our poore Brethren and to feare the taking of it away for our vnthankfulnesse from our selues and to magnifie the vnspeakeable mercy of God toward vs while we do enioy it Great are the plagues and horrible are the ruines of the Church in many places Oh that we had harts to mourn for it and to pray to the Lord of the haruest to thrust forth Labourers into his haruest Secondly it teacheth the fearfull condition of such as contemne this ordinance of God and thinke it too base for them to seeke saluation by it It is very strange that so plaine a point as this should be so proudly gainsayed and resisted These carnall men will not giue the Lord of heauen leaue to apoint how and by what meanes he will saue vs. Shall flesh and blood presume thus farre and aduance it selfe against his Creator If we will be saued wee must seeke saluation as it is left vs to seeke and not after our owne fansie When God hath saide Giue attendance to my word wilt thou answere I will not attend and yet haue saluation as well as if thou diddest attend Take heede thou do not deceiue thy selfe and thine owne soule and in the end finde thy selfe frustrate of thy saluation How men will shift off these duties I knowe not because I know not their hearts but this I know and this I would haue them know and vnderstand that as there is a God that will bee worshipped after his owne will and not according to our naturall wit so this must bee our wisedome to submit our conceites and immaginations to his heauenlie pleasure It is the first point in Christian Religion to be learned to account thy selfe a Foole that thou mayest bee wise in Christ and to throwe downe all thy Naturall parts at his feete that thou mayest seeke true and Heauenlie Wisedome of him Thou must account thy selfe starke blinde and able to perceiue nothing aright in the matters of God and in the meanes of thy saluation to the end thou mayest recouer sight and see thy way wherein in thou oughtest to walke Hence it is that the Prophet sayth h Psal 119 18 27 34. Open mine eyes that I may see the wonders of thy Lawe Make mee to vnderstand the way of thy Precepts and I will meditate in thy wonderous workes Giue mee vnderstanding and I will keepe thy Law yea I will keepe it with my whole hart Where hee acknowledgeth his eyes to be closed his eares to be stopped his minde to be darkened his heart to be hardned by nature before Grace and Mercie come and make the way plaine before him wherby our eyes shall be opened out eares boared our mindes enlightned our hearts softened and our selues prepared to hearken to the voyce of God speaking vnto vs. Obiection But is not God able to saue vs without the Ministers preaching and the peoples hearing Are not all thinges possible to him Is hee bound and tyed to his owne meanes Is not he free to worke as it pleaseth him Answere I answer he is not tyed he is free hee is able to saue without preaching yea without reading without the Sacraments without Prayer Wilt thou from hence conclude against reading of the Scriptures against receiuing of the Sacraments against ioyning in Prayer The question is not of the power of God but of his will not what he is able to do but what he hath promised vs to do not what he is tyed to but what he hath bound vs to seek He is able to preserue our life without Bread without foode but he that presumeth vpon this power and abuseth his prouidence and neglecteth to seek his nourishment at his hands must look to perish So we deny not but God is able to saue vs without preaching but he hath not made vs any promise to obtain life any otherwise then as we seeke the Law at the mouths of his Ministers that bring glad tydings of good things He was able to preserue his three seruants in the hot fierie furnace and did preserue them yet hee that will voluntarily and violently cast himselfe into the fire shall feele the smart of his own folly and the danger of tempting God Let vs not therfore thinke our selues wiser then God least our
causes to exercise his children with chastisements eyther to try them or to humble them we shal learn to submit our selues to him m Psal 39 9 to hold our peace because he hath done it and to keepe silence that we offend not against him This wil keepe vs that we do not rage against second causes that we do not mutter and murmure against God that we seeke not reuenge against our enemies We are ready in sicknes to complaine in pouerty to repine in iniuries and oppressions to retaile and returne like for like and in all troubles to be impatient and to vse vnlawfull meanes to deliuer our selues not attending the Lords leisure and the reason is because the prouidence of God is not learned of vs wee cannot depend vpon him we know not that he hath all things in his power to employ them to his glory and to vse them to our good We heard before that Ioseph was sold by his owne brethren made a seruant and slaue to the Egiptians If he had only cald to mind the vnkind vniust dealing of his vnnatural brethren could he haue retained a brotherly affection toward them Could he forgiue the wrong offered vnto him Could he haue repressed his rage and staid him selfe from reuenge and recompence to giue them according to their deedes and deserts toward him But when he lifted vp his mind to the Lord and saw how God had disposed their treachery to another purpose then they meant or imagined he forgaue them their offence hee inclined to mercy and of his owne accord did comfort his Brethren saying n Gen. 45 3 7 8. But now bee not sad neyther greeued with your selues that ye sold me hither for God did send me before you to saue you aliue in this land and to preserue you by a great deliuerance Now then you sent me not hither but God himselfe who made me a Father vnto Pharaoh Lord of all his house and Ruler throughout all the Land of Egipt So the holye man Iob if he had rested in the roberies of the Caldeans Sabeans by whom he was hurt and annoyed had by and by bin kindled with wrath and set on fire to work reuenge but because hee ascended higher and acknowledged the work of a superior hand he possessed his soul with patience comforted himselfe with this notable saying left vnto vs for our imitation o Iob. â— 21. 1 10. The lord hath giuen the Lord hath taken away as it pleaseth the Lord so is it com to passe The like we might say of Dauid when Shemei cursed him as he fled to saue his life p 2 Sam. 16 9 10 11. And Abishai the son of Zeruiah said vnto the King Why should this dead Dog curse my Lord the King Let me go now I pray thee take away his head He answered again What haue I do with you yee sons of Zeruiah For he curseth euen because the Lord hath bidden him curse Dauid Who dare then say wherfore hast thou done so Behold my son which came out of mine own bowels seeketh my life then how much more now may this son of Iemini Suffer him to curse for the Lord hath bidden him He knew that Gods prouidence would turn this to the best therfore he was ready to forgiue the wrong which this wicked man measured vnto him Thus doth the Apostle Peter speak comfortably to the people that gaue their consent to the killing and crucifying of Christ whom God raised from the dead q Acts 3 15 17 18. Now brethren I know that through ignorance ye did it as did also your Gouernors but those thinges which God before had shewed by the mouth of all his Prophets that Christ should suffer hee hath thus fulfilled Such therefore as are malicious to desire reuenge and cannot be intreated to moderate their anger neuer vnderstood the Doctrine of Gods prouidence We haue indeede many excellent reasons and notable Meditations to mooue vs to put vp wronges that are done vs and to roote out of our hearts the weede of reuenge and instead thereof to set the soueraigne plant of patience and long-suffering brought out of the Garden of God which is the Scripture that it may growe and flourish among vs. And neuer was there more need of them neuer was there lesse practise of them for nowe the manner is as one r Perk. on Gal. 5 22. truely speaketh a word and a blow a worde and a stabbe a word and a Writ Hee that hateth his Brother Å¿ 1 Iohn 3 15. Iames 1 19. is a Man-slayer for rash anger is the Fore-runner of murther and a degree and steppe to murther God is of a patient Nature and slowe to anger Christ Iesus t Math. 11 29 is meeke and lowly whose example we ought to remember that we may represse all choller and so finde rest vnto our soules for hee forgiueth more to vs then we can forgiue to others The wrath of God hangeth ouer all their heades that retaine wrath for such as will not forgiue are in danger neuer to bee forgiuen seeing we aske forgiuenesse as we our selues do forgiue It is a property of loue to suffer and beare and it is a note of iniustice to reuenge our owne quarrels for we take away the honour of God and make our selues the parties that receiue wrong the witnesses that accuse the Iudges that condemne and the Executioners that punnish which is against all Lawe of God and Man Lastly al wrongs done to vs by wicked men come by Gods prouidence to which we are to submit and subiect our selues knowing what he is able to do and what he hath promised to do toward vs euen make all things fal out for our comfort and saluation When Saule persecuted Dauid in the wildernesse and had enclosed and compassed him round ready to fall vppon him u 1 Sam. 23 27 28. there came a Messenger to Saule saying Hast thee and come for the Philistims haue inuaded the Land Wherefore Saule returned from pursuing Dauid and went against the Philistims They were the meanes of Dauids deliueraunce but they had no purpose to do him good or to deliuer him out of the hands of Saule or to free him out of trouble for their intent was wicked ambition moued them malice carried them reuenge furthered them and couetousnes resolued them to go to worke and inuade the Israelites Neuerthelesse the Lord vsed their vnlawfull act to his owne glory and ouer-ruled them to doe that which they neuer dreamed euen to be the Instruments of preseruing Dauid that was neere to death To conclude by all these things it appeareth that the Doctrine of Gods prouidence is the ground of all godlinesse but where it is denied the foundation of Religion is pulled asunder For vntil we know and consider that nothing hapneth by hap-hazard but all things are swayed by the determination of the most highest x Psal 29 3.
that he doth not indeede name and expresse any robbing or rifling of his Maisters House yet we must consider how he maketh the least of euery thing in regard of his repentance which had wiped away the staine thereof For whereas he had beene hurtfull to his Maister Paul calleth it Vnprofitable whereas hee had played the Runna-gate Paule calleth it a departing away so in this place whereas he had pilferred and purloyned his Maisters goods Paul calleth it an hurting which is a lesse fault or a debt which is no fault Seeing then throughout this Epistle the Apostles drift is by expressing a little to vnderstand more and by naming a small offence to vnderstand a greater wee are not to doubt but his meaning in these wordes is to taxe him of that theft which he had committed Neither is it any thing to the present purpose that it is obiected that the Apostle doth not plainely and directlie auouch that he had any way hurt his Maister because he vttereth nothing simply but by way of supposition If he haue hurt thee as if hee spake by heare-say and knew not the certainetie of that which he had heard For no doubt he knew the whole truth of the matter by Onesimus who hauing truely repented had particularly acknowledged and confessed the wickednesse of his heart and the vnrighteousnesse of his handes in defrauding of his Maister He Å¿ Prou. 28 13. that hideth his sinnes cannot prosper but he that confesseth and forsaketh them shall finde mercy Whosoeuer will obtaine pardon must make confession So long as sinne is vnacknowledged so long it is vnpardoned Seeing therefore he had receiued remission we cannot immagine but that before there went confession and an vnfolding of the whole matter from the beginning to the ending so that the Apostle would not nor could not speak waueringly and doubtfully of that whereof he was fully instructed and perfectly informed from point to point Besides the coniunction If is not condicionall in this place but Illatiue and is not spoken by supposition but rather by way of confession or concession True it is sometimes it is condicionallie directlie affirming and plainely denying nothing As Iob 31. t Iob 31 9 13 19. Gene. 18 24 26 28 30 31 32. If my heart hath beene deceiued by a Woman or if I haue laid waite at the doore of my Neighbour if I did contemne the iudgement of my Seruant if I haue seene any perrish for want of cloathing Thus it is taken Gen. 18. 24. If there be fifty righteous within the Cittie I will spare all the place for their sakes And thus it is taken most commonlie throughout the Scriptures in more then an hundred places which are all to be vnderstood condicionallie not affirmatiuely Againe sometimes the word is to be taken as a particle not onely conuecting and concluding but affirming and knitting together that which is affirmed as in many places of the 8. chapt to the Romans u Rom. 8 17 31. If we be Children then are we also heires if God be on our side who can be against vs as if he shold say seeing we are Children seeing God is on our side So the Apostle exhorteth the Colossians x Col. 3 1. If ye then be risen with Christ seeke those thinges that are aboue Where he doth not speake vncertainely but conclude peremptorilie that they ought seriously to enter into the Meditation of the heauenly life considering they had beene instructed in the resurrection of Christ Thus Peter speaketh in his second Epistle y 2 Pet. 2 4 1 Pet. 4 17 18 If God spared not the Angels that had sinned that is seeing he spared them not And thus is the word taken to go no farther in the words immediatly going before in this Epistle to Philemon If thou account our things common receiue him as my selfe Where the meaning is seeing all things betweene vs are common as among friends do not thou stand or sticke at the entertaining of him So likewise when he saith If hee hath hurt thee it is a granting of the crime and as it were a confessing of the action whereof he might be charged as if he had said seeing the case is so indeed discharge him and account me as thy debter Thus much for the cleering of the Interpretation of the first words and the answering of the obiections against it It followeth That impute to me where he taketh the debt or wrong offered by Onesimus vpon himselfe and offereth himselfe to bee bound in a band for him and to become his pledge or surety When he saith I haue written it with mine owne hand it is the confirmation of his promise by a ciuill Instrument and by subscribing his name vnto it Lastly when he addeth Albeit I do not say to thee that thou owest to me euen thine owne selfe we must vnderstand that the debt which the apostle vrgeth as due vnto him from Philemon is in respect of his conuersion and winning vnto Christ Wherein he alludeth to such as being conquered in battell are reserued aliue to them that haue ouercome them made them their Seruants in sauing them from death in keeping them from the sword and in preseruing them from destruction Thus then the Apostle argueth I being a Captaine vnder Iesus Christ to win him a people from the bondage of sinne and Satan haue among many other won thee and thine whole Family and haue taken you away as it were Captiue deliuering you in Christ Iesus from eternall misery and therefore thou owest me much more then thy Seruant can owe thee euen thine owne selfe and whatsoeuer is dearest vnto thee for thou hast beene by my meanes rescued and recouered from the bondage of Satan the dominion of death and hast been brought to the freedome and liberty of the Sons of God Thus we see how the Spirit leaueth no starting hole for Philemon to shake shift off this duty to the end it might be a perpetuall rule to the Church in the like case without all exception As if the Apostle should haue said z The sum and substance of the words in this diuision If thou obiect that thy losse and detriment receiued by Onesimus is more then thou maist beare and canst forgiue I answere thee that thou shalt not thereby be hindered for I thy friend Paule will answere thee whatsoeuer he is indebted and indangered vnto thee euen to the vttermost mite thou cast demand And that thou shouldst not doubt of mine offer beholde this my hand-writing shall be thy warrant and assurance which I haue subscribed with mine owne hand albeit I may by my right that I haue in thee pulling thee and thy Family out of the Captiuity of Satan the slauery of sin and the bondage of hel claime from thee more then thou canst from Onesimus for thou owest to me indeede and in truth not a part of thy goods and possessions but thine owne selfe euen thy Soule and Body
contemneth the Preacher of the word who is a spirituall Father of the soule and giueth vs not this life but a new life not the first birth but the second birth not the sight of the body but the light of the mind which thinges are farre more excellent and precious then the other There can be therefore no greater vnthankfulnesse then to contemne the Ministers of Christ The second reproofe Secondly it meeteth with the starting holes and silly defences that many make for themselues who to excuse their contempt of the Gospell and treading vnder foote the word of God doe lay all the blame and fault vpon the Ministers Aske the question of the most proud Spirits and prophane persons whether they be enemies to the preaching of the Gospell and open contemners of the Gospell or not they will deny it and shew themselues ready to abiure it and yet none do more euidently contradict the truth then they These are sly and secret enemies who lightly esteeme Gods sacred and eternall word vnder pretence of mens persons They professe in word to magnifie the word but they regard not the Ministers that bring it They know well enough that if they should openly oppose themselues against the Scriptures and bid battell to God all men would cry out against them all men would hisse at them all men would point them out with the finger and nod their heads at them as they go in the streets But they goe more subtilly and circumspectly to worke they pretend the greatest loue to the truth that can be all their quarrell is to the Ministers that deliuer it And thus they thinke to slide away in the darke that they may not be espied whereas their owne consciences within them doe accuse them and their owne hearts euery way and euery day condemne them to be deepe dissemblers hollow hearted Hypocrites and the most daungerous enemies that the Church of God hath The same Apostle that writing to the Thessalonians chargeth them q 1 Thes 5 20 12 13. Not to despise prophsying exhorteth them also and beseecheth them in the same Chapter That they acknowledge them which labour among them and are ouer them in the Lord and admonish them that they haue them in singular loue for their workes sake The same Apostle that honoureth the Scripture with the greatest Titles of Dignity r 2 Tim. 3 16 17. and 4 2 5. and maketh it sufficient to make The man of God absolute being made perfect to euery good worke writing vnto Timothy dooth also commaund him to Preach in season and out of season to doe the worke of an Euangelist and to cause his Ministery to bee throughly liked off It is a vaine excuse and worse then the Figge-leaues that Adam sewed together to hide his shame to seem to approue and allow of the word and yet to reiect such as are appointed to speake in the Church and are set ouer vs in the Lord. He would be accounted a starke foole that being hungry would dislike and distast his meat and so starue his body through a wilfull famine because he cannot abide the Cooke that dressed it or that would refuse his drinke to quench his thirst because he neither loueth nor liketh him that drawed it for him and brought it vnto him Would not hee be condemned of extreame foolishnesse and simplicity that would not vouchsafe to receiue or looke vpon or heare to be read a Letter sent vnto him from his Prince and that for his good because hee careth not for the Messenger that offereth it vnto his handes Or would not all men account him worthy to dye an hundred times who hauing a pardon sealed and sent him from the King for his offences whereby he iustly deserued to haue the sentence of death pronounced against him to be immediatly executed vpon him should scorne the pardon and the Princes mercy because hee fauoureth not the man that is imployed to bring it Or would not all men say he were worthy to be drowned who beeing fallen into a swift streame ready to beare him away with the violence of the waues would not lay hand and hold on that which is preferred vnto him because he accounteth him his Enemy that desireth to saue him The like folly and madnesse is in those that refuse the word because they hate the person of the Minister that breaketh the bread of eternall Life that doth the message that God hath put in his mouth that publisheth in Christs Name a pardon of sinne to all people that will repent and beleeue the Gospell that would bring them to saluation of their Soules that they might not perish but haue euerlasting life The Prophet commendeth good King Hezekiah who albeit hee were sharpely reprooued and threatned with a greeuous iudgement hee did not breake out into raging speeches nor cast into prison nor put to death the Prophet that denounced a great plague against him but submitted himselfe to God and reuerenced the word of the Prophet saying Å¿ Esay 39 8. The word of the Lord is good which thou hast spoken All men will be readie to confesse in generall that the word of God is good euen as God is good but they cannot be brought to acknowledge the word in the mouth of the Minister to be good This is the shift of those that are wise to deceiue themselues If they bring vnto vs the Doctrine of saluation reuealed in the Scriptures it is that word whereby we shall be iudged in the last day and bee found guilty of horrible Treason against God Hence it is that the Apostle saith t Ro. 2 12 16. As many as haue sinned in the Law shal be iudged by the Law at the day when God shall iudge the secrets of men by Iesus Christ according to my Gospell The Iewes and Gentiles oftentimes cried out against him and accounted him vnworthy to liue yet he sheweth that at the last day they should be iudged not onely according to the word but according to his word not onely according to the Gospell but according to his Gospell When the Lord was determined to giue his owne people into the hand of their enemies and to roote them out of that good Land which hee had giuen vnto their Fathers hee hydeth not from them the cause of his iudgements but setteth their sinnes in order before them that u 2 Chr. 36 16 they mocked the Messengers of God and despised his words and misused his Prophets vntill the wrath of the Lord arose against his people and till there was no remedy Where we see he ioyneth together the mocking of his Messengers and the despising of his words These two do necessarily follow one another where the one goeth before and leadeth the way the other will not come farre behinde If this were well and thoroughly waighed of vs it would auaile vs to great good and further vs in the worde of saluation and rid vs from manie stumbling blockes that lye
the little light of Grace and spark of Faith that was in them did so shine and breake out into such a flame that they were not ashamed to professe themselues to be his Disciples when the rest forsooke him they begged his body of Pilate they wrapped it in linnen cloaths with Myrrhe and Alloes and sweet Odours and bestowed the honour of buriall vpon him Thus it falleth out oftentimes that they which are first are last and the last are first We know not what stormes and Tempestes hang ouer our owne heades and what perillous times may come vppon vs we know not what weaknesse wee shall shew in them howe great the Rebellion of the Flesh will be and what comfort wee shall want our selues The Prophet pronounceth him l Psal 41 1. Blessed that iudgeth Wisely of the poore and promiseth that the Lord shall deliuer him in the time of trouble If wee haue any feeling of this happinesse or haue anie Faith in our hearts touching this promise let vs make it manifest by seeking the good of our weake Bretheren It is an hiddeous and horrible cruelty and out-rage by our want of mercy and of feeling their infirmities to hinder the saluation of any one for whom Christ died Hence it is that the Apostle saith Rom. 15 2 3. Let euerie man please his Neighbour in that which is good to edification for Christ also would not please himselfe but as it is Written The rebukes of them that rebuked thee fell on me It cost a great price to Redeeme a soule and to bring it from Death to Life from Hell to Heauen and therefore we must vse all meanes wherewith the Lorde shall enable vs to comfort such as are Comfortlesse by the Comfort where-with wee our selues are comforted of God There is no Man but desireth to finde Peace and Comfort in him-selfe What is this life of ours without it If a man should liue many thousand yeares vpon the face of the earth and haue experience of nothing but sorrow anguish misery and vexation of Spirit so that hee could feele no quietnesse no rest no consolation no tranquility in these daies of his Pilgrimage would he not desire to be out of such a life and preferre death before it Do we then wish for peace And would we finde comfort The greatest comfort in the World that can come vnto vs and refresh and cheere vppe our Soules is to winne and saue Soules Blessed are we if we haue beene Instruments to gaine but one Soule vnto God It is the greatest gaine it is the best Traffique it is the sweetest Marchandize It shall be said vnto vs in the last day Thou good and faithfull Seruant well done thou hast beene faithfull ouer little I will make thee Ruler ouer much enter into thy Maisters ioy Let vs set this before our eyes and consider before hand the price of the reward when the time of refreshing shall come from the presence of the Lord. Vse 3. Lastly seeing God hath such a care of them that are weake that he would not haue them cut off but cared for of all men this ought to serue as a notable encouragement vnto them to labor to grow in Grace and to encrease more and more that they may proceede from strength to strength and so come to a perfect man in Christ Iesus True it is there are degrees of Faith all haue not one measure of Grace and yet the least measure if it be but as a graine of Mustard-seede is of power to saue our Soules If there be wrought in vs by the sanctifying Spirit of God the beginnings and seeds of Faith to wit an humbling of our selues vnder the burthen of our sinnes an acknowledgement and feeling that we stand in neede of Christ an hungring and longing desire to be made partaker of Christ and all his merrits and a flying to the Throne of Grace from the sentence of the Law troubling the conscience trembling vnder the same if these preparations as it it were ploughings vp of the furrowes of our hearts be found in vs God will not cast vs away but make this weake measure of Grace to be effectuall to saluation This is a sweete comfort to all saint hearts that are euery foot like to sinke downe and as it were to giue vp the Ghost This ought to be a forcible meanes to work thankfulnesse in them when in the examination of their hearts they shall finde the least measure of Grace setled in them and know their mercifull Father willing to acknowledge it to accept it and to reward it Not that we should flatter our selues in our wantes or content our selues in our weakenesse to stand alwaies at one stay but heereby to be brought forward in well-doing and to runne the race with all cheerefulnesse that is set before vs. This a notable signe of a true and sincere hart when we feele our strength to come euery day vnto vs and an accesse to be added to our former course For if we desire to be better and better and deale as men that runne in a race who stand not still in the mid-way but presse with might and maine to the marke this is an infallible note of a sincere heart This is it which the Apostle testifieth Phil. 3 14 15. Bretheren I count not my selfe that I haue attained to it but one thing I doe I forget that which is behinde and endeuour my selfe vnto that which is before And follow hard toward the marke for the prize of the high calling of God in Christ Iesus It is the goodnesse of God to accept the small measure of Faith that we bring vnto him This graunteth not liberty vnto vs to doe nothing to stirre neither hand nor foote or to content our selues that we go not backward For we must all know and vnderstand that the beginnings of grace are deceitfull and counterfeit vnlesse there be a growth and encrease The kingdome of Heauen is like to q Math. 13 31 33. a graine of Mustard seed which at the first is so small and little that it is scarse discerned but after that it is cast into the ground of a prepared and purified heart it rooteth deeply it groweth speedily it spreadeth exceedingly It is like vnto Leauen which a woman taketh and hideth in three peckes of Meale till all be Leauened The Maister deliuering his Talents vnto his seruants that he had called saith vnto them Occupy vntill I come he doth not bid them hide them in the earth Luke 19 13. Hereunto commeth the exhortation that Paule giueth vnto Timothy who had greatly profited in godlinesse and was brought vp in the vnderstanding of the holy Scriptures from a childe Chapter 1. r 2 Tim. 2 6. I put thee in remembrance that thou stirre vp the gift of God which is thee by the putting on of mine handes The word is a borrowed speach from the fire which must bee euermore kindled and kept with a new supply from going out
If a man see his Corne that is in the fielde stand at a stay and not shoote forward he conceiueth little hope of any plentifull Haruest If we set a Scholler to Schoole and he alwaies continue in the same forme and neuer come forth in his learning we will by and by coniecture he will prooue a Dunce Or if we see a Child that doth not grow in strength and stature we vse to say he will neuer be a tall man he will neuer be but a Dwarfe So is it with all those that haue Å¿ Ieremy 4 4. had the plough of Gods word brought in among them and the ground of their hearts sowed with the precious and immortall seed t Luke 8 11. of the word and their hearts moystned with a gratious raine u Deut. 32 2. as it were the showre vpon the hearbs and yet continue dry and barren without any fruit it is to be feared that they will shortly fall backe and wither away If we haue beene brought vp in the Schoole of Christ and haue heard the x Acts 13 25. Lecture of the Law and Prophets nay of Christ and his Apostles read vnto vs and often sounding in our eares and yet find no accesse of knowledge or encrease of obedience we may looke euery day to be thrust out of this Schoole yea to see the Schoole dissolued and turned to another vse If we haue had both y 1 Cor. 3 2. Heb. 5 13 14. Milke and Meate brought vnto vs and placed at the Table of the Lord full fraught with all delicates z 1 Pet. 2 2. And yet neither as New-borne Babes desire that sincere Milke of the word that we may grow thereby nor yet know that strong meat belongeth to them that are of age that in the end we may a Ephe. 4 13. all meete together vnto a perfect Man and vnto the measure of the age of the fulnesse of Christ certainely we shall alwaies remaine as Children wauering and carried about with euery winde of Doctrine by the deceit of men and with craftinesse whereby they lay in wait to deceiue But if wee feele the weakenesse of our Faith and the rest of the Graces of Gods Spirit and vnfainedly desire the encrease and supply of them he will fulfill our desire and we shall know to our endlesse comfort that our desire is not in vaine yea to feele the weaknesse of Grace is of Grace to see the weakenesse of Faith is of Faith and that which is yet more hee accepteth the desire to beleeue in Christ as Faith it selfe the desire to repent from dead works as repentance it selfe the desire to be reconciled to God as reconciliation it selfe They are pronounced b Math. 5. Blessed that hunger and thirst after righteousnesse because they shall be satisfied Whosoeuer is a thirst hath promise made vnto him c Reuel 12 6. Iohn 7 38. That he shall haue the Well of the Water of life freely giuen We know by a naturall feeling what hunger and thirst is and when wee are hungry when thirsty and when not Properly we are d who are said to hunger after righteousnesse hungry when we are empty and thereby waxe faint and feeble and finding both our emptinesse and weakenesse desire meate to satisfy and content vs. Properly we are thirsty when we feele a drowth or drynesse in vs and desire some drinke to refresh vs. In like manner and by good proportion they are said to hunger and thirst after righteousnesse that feele they want it and would faine haue it If wee feele our selues to be out of Christ and doe long after the blood of Christ to be redeemed with it and to be iustifyed by it then we truely doe hunger after Christ Thus much touching this Doctrine which ariseth onely by comparing this Salutation with other Scriptures Demas and Luke my fellow-helpers In these wordes also by conference of other places ariseth a good instruction to vs that professe the Gospell of Christ Iesus For this is he of whom he was forsaken as he sheweth 2. Tim. 4 10. e 2. Tim. 4 10. Demas hath forsaken me c. Hee is called in this place a fellow-helper of Paul yet the vanity of this world drew him backe being ouercome with the toyle and trouble that accompanied the professors of the truth and the preachers thereof He doth not meane that he had cleane renounced the Gospell and was become a back-slider and cut off from the Church as a rotten member but he shrunke backe for his aduantage or because he was loath to suffer aduersity with the people of God as it he should haue said he preferred the loue of the world before the loue of God But whether euer he recouered himselfe or not and renounced the world which he ouermuch loued we haue not so full and faire a warrant as we haue for Marke seeing Paule endeth with forsaking of him and the Scripture leaueth him in the imbracing of this present euill world so that his repentance is vncertaine vnto vs. Beholde heere how this man is set as vpon a Stage or Scaffold a and marke of infamy branded vpon him for euer so long as the world shall continue and the name of Christ Iesus shal be preached because he withdrew himselfe from the paines and publishing of the Gospell and from the company of Paule waxing dainty and delicate louing his owne ease and pleasure too much Doctrine 3. Many that seeme forward in the profession doe afterward fal backward From hence we learne that many which seeme faithfull and forward in the profession doe afterward fall backe and giue ouer Such as seemed to haue life in them are become dead such as seemed to haue heat in them are starke cold such as did runne a great pace and led the way to others doe now some of them stand still many runne back-ward and others doe wander out of the way and others hinder those that would enter into the right way These first giue their names to Christ and afterward shake handes with the world and imbrace the friendship thereof We see this truth verified vnto vs by sundry examples and lamentable experience of all times Iudas was chosen to be one of the twelue Apostles yet he fell away dangerously and desperately he became a Traitor and a Deuill according to the saying of our Sauiour f Iohn 6 7. Haue not I chosen you twelue and one of you is a Deuill To this purpose the Apostle Iohn describeth such back-sliders Chap. 2. g 1 Iohn 2 19. They went out from vs but they were not of vs for if they had beene of vs they should haue continued with vs. Heereunto commeth the Parable propounded by Christ Math. 21 28. h Mat. 21 28. A certaine man had two sonnes and came to the elder and said Sonne goe and worke to day in my Vineyard but he answered and said I will not yet afterward he repented himselfe and
good course a long time and dedicated their young yeares as it were bringing their first fruites to God who notwithstanding haue turned out of the way when they haue beene going out of the World Euen as it falleth out sometimes that such as haue failed safely in the wide Sea and kept an vpright course that they haue escaped the dangers of stormes and tempests and Rockes and quicke-sandes haue notwithstanding beene cast away in the very Hauen through negligence and security and want of heed taking so is it with many that haue stood out in daungerous times when the Windes haue blowne and persecutions haue beene hot who in calme weather and peaceable times in their latter times haue suffered shipwracke and haue dashed the Barkes of their Soules against the vaine-pleasures and vanities of this World which drowne Men in perdition and destruction Hence it is that the Apostle writing to the Thessalonians prayeth vnto God for them in this manner m 1 Thes 5 23 Now the very GOD of peace sanctifie you throughout and I pray God that your whole Spirit and Soule and Body may be kept blamelesse vnto the comming of our Lord Iesus Christ. Hee saw they had neede of Gods gratious assistance euen vnto the last breath of their body to vphold them and to keepe them in his feare Let vs therefore remember what the Prophet speaketh of those that are truely regenerate Psalme 92 12 13 14. The righteous shall flourish like a Palme Tree and shall grow like a Caedar in Lebanon such as bee planted in the House of the Lorde shall flourish in the Courts of our God they shall still bring forth Fruit in their age they shall be fat and flourishing If we be in the number of these men described in this place alwaies fruitfull in good thinges and neuer barren of heauenly graces we shall be assured that we shall neuer be remooued Trees as we see by experience grow barren when they grow old but such as are planted in the House of God must be most fruitfull in their age But with many it is cleane contrary the more old in age the more old in sinne and sapped in all sorts of wickednesse This is a searefull signe and prognosticate of a finall Apostacy when our ending is not answerable to our beginning Obiection But heere some man may say Can the faithfull fall away for euer Can they loose their Faith altogether Answere I answer such as liue in the Church and seeme to themselues and to others to haue faith may fall away but such as haue the faith of Gods elect can neuer fall away God doth stablish them in Christ 2 Cor. 1 12. And they are kept by the power of God through faith vnto saluation 1. Pet. 1 4. So that our life is hid with Christ in God Col. 3 3. The gifts and calling of God are without repentance and he that hath begun this good worke in vs will also finish and perfect it vntil the day of Iesus Christ Phil. 1. 6. We are persawaded that neither life nor death nor Deuill nor any meanes whatsoeuer shal be able to separate vs from the loue of God Notwithstanding we must beware of carnall security least these guifts of God be weakened and diminished in vs for albeit they cannot dye yet they may decay and decrease and we may fall though not fall away and our Faith may be lesse though not vtterly lost Christ Iesus hath somewhat against the Angell of the Church of Ephesus o Reuel 2 4. because hee had left his first loue He was not finally fallen from Grace but is highly praised for his patience and perseuerance but is charged to haue slacked his course and to haue cooled his zeale and therefore hee is not saide to haue lost his Loue but to haue left his first Loue so that they were not so earnest so seruent and so zealous as they were at their first Conuersion Wee haue therefore continuall neede to be often in prayer that wee may euer-more encrease in heauenly Graces and bee preserued by the power of God that we be not ouercome by the power and subtiltie of Sathan who desireth nothing more then our Destruction nothing lesse then our good and saluation 25 The Grace of our Lord Iesus Christ be with your Spirit Amen The order of the words Hitherto of the first part of the Conclusion which is the salutation sent from others Now of the salutation that commeth from him-selfe which is as his last farewell and shutting vppe of the whole Epistle and as it were a solemne taking of his leaue of him and the rest which is thus much in effect Grace bee with your Spirit The first part or former word is amplified and enlarged by the efficient cause from whence it commeth and proceedeth to wit Christ Iesus who is also declared by that Soueraigne Authoritie which he hath ouer all Our Lord. Lastly the whole Prayer is garnished with a certain exclamation of heartie wel-wishing to them in the last word Amen Thus much touching the Order The Interpretation of the words Let vs come to the Interpretation of the Words and search out the meaning of them by other places of Scripture Wherein we are to consider what is meant by grace why it is called The Grace of our Lord Iesus why he is called A Lord. why Our Lord what is meant by Spirit what is meant by your Spirit and lastly what is meant by this word Amen First touching Grace whereof we haue spoken before Verse 3. we must vnderstand that there is a two-fold Grace mentioned in the word of God p Called Gratia gratū faciens One which maketh a man gracious and acceptable to God which is the free fauour and loue of God whereby he is well pleased and exceedingly contented with his elect in Christ his beloued sonne which is in God himselfe and in no Creature whatsoeuer either Saint or Angell The other is Grace freely q Called Gratia gratis data giuen to men both common to the elect and Reprobate or proper to the elect onely which are supernaturall and sauing graces The former is called the first Grace which is no inharent quality in vs but an essential property in God and the cause of all graces in vs and the Fountaine of all benefits that flow vnto vs. Thus it is taken in many places as Rom. 1 7. and 3 24. and 4 16. and 11 6. The latter is called the second Grace because it is deriued from the former as we see 1. Iohn 1 16. and 1. Pet. 1 14. and 5 10. and 2. Pet. 3 18. Now in this place I vnderstande it of the fauour and Loue of GOD with the which hee beganne his Epistle before and with which heere he closeth it vppe ending euen as hee made his entrance Secondly hee calleth this The Grace of our Lord Iesus Christ for two Causes first because he is the fountaine of it he is
euident that some of them are false and manie of them verie vncertaine Of this sort is the former Epistle to the Corinthians which is sayde to bee written from Philippi and likewise to bee sent by Stephanas and Fortunatus c. where two thinges are auouched and both of them seeme to bee false For first it appeareth a 1 Cor. 16 5. that he was not then ar Phillippi a cheefe Citty in Macedonia that is in Europe b 1 Cor. 16. 8. 19. but at Ephesus which is in Asia Secondly it may be gathered that it was sent by the hands of Timotheus and Erastus c 1 Cor. 16. 10. partly out of that Epistle and partly out of the Actes of the d Acts 19. 21 22. Apostles The like we may say of the Post-script of the latter Epistle of both the Epistles to the Thessalonians of both the Epistles to Timothy of that to Titus and others And as we shew that these Post-scripts whether true or false were not written by the Apostles but by some other men after their dayes e Beza for the most part either vnlearned or not so well aduised so we might affirme and confirme the same touching the Inscriptions or titles prefixed and set before the Epistles of Paule Iames and the rest For first both the inscriptions and subscriptions are variably set downe in Coppies that there can no certainety be gathered out of them which of them should stand as Authenticall Secondly some of them haue both strange and vnfit Titles as when the seauen Epistles written by Iames Peter Iohn and Iude are called sometimes Canonicall and sometimes Catholique Epistles which are Names not found in the Scriptures and seeming derogatory to the rest of the Epistles as though none were Canonicall but they Thus much shall serue and suffice to giue warning both touching Inscriptions and Subscriptions both which are of one stampe and no part of the pure word of God whereof more might be spoken if it were eyther necessary or profitable or expedient Obseruations pointed out in this verse The next point according to the order obserued in the former wordes is to point out such obseruations as might be enlarged and amplified for our instruction First of all we see heere that as in the entrance of the Epistle and as it were at their first meeting he wished vnto him the Grace of Christ so he doth in the farewell and departing thereby teaching that nothing is better or more to be desired then his Grace that all our Salutations and Farewels should be grounded in his Grace this must be the beginning and the ending of all our talke and communication Secondly when the Sonne of God is called Iesus wee obserue againe that he is a perfect and absolute Sauiour the alone Sauiour inasmuch as the worke of our Saluation and Redemption is wholly and onely wrought out by him and no part left vnfinished and reserued for any Creature in heauen or in earth f Acts 4 12. For among Men there is no other Name giuen vnder Heauen whereby we may be saued but by the name of Iesus And the Apostle saith Heb. 7. g Heb. 7 25. He is able perfectly to saue them that come vnto God by him seeing he euer liueth to make intercession for them Let vs learne by this Name giuen to the Sonne by the Father and brought from Heauen by an Angell that in our selues we are as lost Sheepe and going astray We are wretched Sinners lying vnder the heauy wrath of God hee came to seeke and to saue that which is lost Wee are Prisoners he came to set vs at liberty we are wounded he came to cure vs we are dead hee came to restore and reuiue vs. No man can truely and with a feeling heart say Christ is my Sauiour vnlesse he finde that without him he is vtterly lost and cast away Againe this is a wonderfull comfort to our hearts that beeing shut vp vnder sinne and condemnation the Lord had mercy vpon vs and made an euerlasting Couenant of Grace with vs that his owne Sonne shall bee our Redeemer Hence it is that the Angels h 1 Pet. 1 12. Who desire to looke into the Mysteries of the Gospell so greatly reioyced when Christ was borne and themselues sent to publish the glad tydings thereof Luke 2. i Luk. 2 10 11 Behold I bring you tydings of great ioy that shall be to all the people that vnto you is borne in the Citty of Dauid a Sauiour which is Christ the Lord. If these blessed Spirits bee thus affected at the birth of Christ who came not to bee a Sauiour and Redeemer vnto them because they did want the benefit of Redemption how much more ought we to reioyce whom this glorious worke doth cheefely concerne yea so much that if we wanted this Sauiour it had beene better with the Beastes of the field and the creeping thinges of the Earth and the Fishes of the Sea and the Fowles of the Ayre then with vs with vs I say that were fallen from him For the end of the vnreasonable Creature is the ende of his woe but the death of man without a Mediator is the beginning of woe Thirdly the Sonne of God is called Christ which signifieth as much as annointed In the time of the Old Testament three sorts of men were annointed with Materiall Oyle Kings Prophets and Priests This Legall annointing was a Type and Figure of the annointing of Christ let is who k Iohn 6 17. was set apart from all Eternity to doe the Office of a Media our beetweene GOD and Man l Psal 45. 7. Esay 61 1. Iohn 3 34. and had the fulnesse of the Spirit powred into his Man-hoode and therefore hee is a King to gather and gouerne his Church a Prophet to reueale and teach the will of his Father a Priest to make satisfaction and intercession for the sinnes of his people From nence we learne that when we are baptized into Christ and are called to the profession of the Gospell we are after a sort consecrated and set apart to bee m Reuel 1 6. spirituall Kings spirituall Prophets and spirituall Priests we haue the same Oyle of gladnesse not indeed as he hath it which is without measure but a small pittance of it and a little measure whereby we are called Christians of Christ that is men annointed with the Oyle wherewith Christ himselfe was annointed albeit in a farre inferiour degree This the Apostle Iohn setteth downe n 1 Iohn 2 27. The annointing which ye receiued of him dwelleth in you c. and that same annointing teacheth you all thinges Euery one pleaseth himselfe in the title of a Christian all men chalenge the name of Christians as their proper right and would cry out of extreame wrong to be denied a portion in this honour but aske them what Christ signifieth and how themselues become Christians they are able to answeare nothing at all