Commentary Upon Philemon
Fourthly, innumerable are the evils, and manifold are the mischiefs that come of the neglecting of this duty. First, it is the Mother of all the ignorance and gross blindness, that overfloweth and overthroweth the Church. For from what cause cometh ignorance, but from the want of teaching, as darkness proceedeth from the want of light? Secondly, it causeth the Lessons and instructions taught on the day of the public assembly, to be forgotten of Master and Man, of Mother and Daughter, of Father and Child, before the next day. Often teaching and much repeating, make a diligent Master, and a profitable Scholar. Thirdly, from hence come all domestical braules, contentions, stubbornness, and disobedience, that the House is divided against it self, which would be remedied and prevented by this means. Lastly, the neglect of this duty, bringeth God's judgments upon the whole Family. So then, whether we consider the common duty of exhorting that lieth upon all, or that the private house is a private Church, or that the benefits are many where this duty is practiced, & the evils many that grow where it is neglected: in all these respects we see, that it is a special duty required of all governors, to labor, to plant, and to sow the Seedes of true Religion in the heart, as it were in the ground of those that are committed unto them.
Before we come to the uses of this Doctrine, certain Objections are to be removed, whereby many stumble and fall down. The Sluggard pretendeth there is a Lyon in the way, and feareth danger when there is none. So soon as Adam had sinned, by and by he sought Fig leaves to cover his shame. Many are the devises of men, daubing with untempered Morter, to excuse their neglect or contempt of this duty. Some say, they are ashamed to pray, to read, to teach in their families and households, and to call them together for such ends. They are ashamed of it, because it is good, because it is commanded: but they are not ashamed of committing open sins in open places. They shrink back when any good duty is to be performed: but they blush not with brazen faces and Iron fore-heads, to break out into all profaneness. Let these take heed least Christ be ashamed of them when he cometh into his kingdom. If we be ready to confess him, and to profess his truth, he will acknowledge us before his Father which is in Heaven. Some say, it is a note of hypocrisy to perform these duties, and condemn them as Hypocrites that teach their Families. These are evil Servants, that out of their own mouths may be judged. Let them pray to have their stony hearts taken away, and new hearts given unto them; For if their hollow and hypocritical hearts do condemn them, God is greater then their harts, and knoweth all things. And let them take heed, they sit not in judgment upon others, least with the same measure that they mete, it be measured to them again. Let them judge nothing before the time, but reserve judgment to the Judge of the whole world.
Others say, it will let and hinder their Servants work, we must have so much praying, that we shall have little working. These men can alot and alow no time for the Lord, but think every hour lost that is not spent in business of the World, and affairs of this life. These are like to profane Saul, who when the Philistines pressed toward him, and he was to ask counsel of the Lord; He commanded the Priest to with-draw his hand; that is, he said unto him, the season serveth not to seek unto GOD, we cannot spend the time in calling upon him, let us go unto the battle and fight against our Enemies. These men are like to wretched Pharaoh, when Moses called upon him to let the people go into the Wilderness to serve and sacrifice to the Lord, he is charged to make them idle, and to cause them to surcease from their works. These men are like to covetous Judas, who when Mary anointed Christ's feet, complained of the wast, and said; Why was not this Ointment sold for three hundred pence, and given to the poor. Wherefore our Savior answereth such, in his reply to Martha, who was much troubled and cumbered about much serving, One thing is needful, Mary hath chosen the good part, which shall not be taken away from her. Nay, to be instructed in true Religion, and to set out a time for calling upon the Name of God, is so far from hindering our Servants work, that it shall further it, and give a blessing unto it.
We are commanded to meditate in the Law of the Lord day and night, that so we may make our way prosperous, and have good success in the works of our hands. And the Prophet teacheth, That except the Lord build the House, and watch the Citty, the labor of the Builder, and of the Watch-man, is in vain. Others say, they shall be mocked, taunted, and scorned by the World, they shall be termed Precisians, they shall be called Puritans. But we must not seek to please men by running into the displeasure of God. For oftentimes it falleth out, through the just judgment of God, that whilst we hunt after the pleasure and favor of men, against God, we have the favor neither of God nor Men. The Apostle saith of himself, writing to the Galatians If I should yet please Men, I were not the Servant of Christ. It was the lot of Christ, it hath been the portion of all true Christians, to be scourged by the viperous and venomous tongues of ungodly men, that care not for God, nor regard any Religion. We are faint Soldiers, not worthy to bear the Name of Christ, if we fly out of the field for every idle word, and taunt of the tongue cast out against us. We must prepare our selves against greater encounters, and arm our selves against words and Swords, we must buckle both with the Devil and with Deuilish men, hand to hand, except we will yield him both our bodies and Souls to our destruction. Some say, they cannot bring the unlearned to knowledge, and that youth are stubborn, they will be youth still, and we were once youths, & they should hardly keep any Servants, if they should strictly tie them to this order; nay they should fly the Parish rather then bear this yoke. I answer, first, let us remember, that GOD giveth the knowledge of his Mysteries, even to the simple and lowly minded that fear him. Secondly, consider, that young men are commanded to remember their Creator in the days of their youth, and shall give an account of all things unto God. As for their stubbornness, the word of God is the best remedy to bend them, and make them pliable unto all goodness: so that the Prophet saith; Wherewith shall a young Man redress his way? In taking heed thereto according to thy word. But if they be so stiffly and stubbornly minded, that they will not be reclaimed and reformed, their room is better then their company. If admonitions will not win them, they are to be avoided: thy house is better without them, then with them. Neither are we to fear their flying away, and departing to another place: for if this course of instruction were taken in hand everywhere, the Objection were answered, and their mouths stopped. For whether would they go to escape this training up in the principles of Religion? It is certain they could turn themselves no whither, but it would meet with them in all places. Others object, our Fathers did well enough without observing any such order; I trow you will not condemn them. Why should we make ourselves wiser then they? They troubled not themselves or their Children with learning of Catechisms: and we see men do well enough prosper in the World, yet busy not their heads about this. I answer, if they mean those forefathers and Ancestors, whose steps we should follow, as Adam, Abraham, Isaac, Jacob, Joshua, David, and diverse others, which were indeed our Fathers, then we may be assured out of the word of truth, that these busied and bestirred themselves this way: they taught their Children, they instructed their families, they reformed disorders, they removed the disordered. If they mean our forefathers that lived in latter times, when darkness covered the earth, no marvel if they were not urged, thereunto themselves, or that they urged not others, for then they lived at the diet of the Prelates, and nothing pleased the Prelates better then the ignorance of the people, they were the blind Leaders of the blind, they could neither enter into the Kingdom of heaven themselves, nor suffer those that would enter. Notwithstanding, we will not meddle with condemning our forefathers, neither will we justify them, both these belong unto God; and therefore are not to be usurped by any man. We must judge the best of them, according to the rule of Charity, Which hopeth all things, and believeth all things. We know God reserved to himself 7000. in Israel, in the days of Ahab, that never bowed the knee to Baal: and he hath a few names yet in Sardis, which have not defiled their garments, which shall walk with him in white, for they are worthy. We may say with the Apostle of them; The time of this ignorance God regardeth not, but now he admonisheth all men everywhere to repent. We are not therefore to look what they have done, but consider what by the word they should have done, and what by the same we ought to do. And touching the thriving and prospering of them that neglect this duty: this is an Objection fitter for Atheists, then Christians to use. Christ hath taught us, that this is no rule to measure good or evil: he showeth, That the Father maketh his Sun to shine, and his rain to fall upon the just and unjust, upon the godly and the ungodly. The Wiseman hath taught, that by outward things we cannot understand, whether we be loved or hated of God. We see the wicked for the most part prosper more in the World in worldly things, then the godly, as we read Psal. 73. 3, 4, 5. and Job 21. 8. 9.
Lastly, it is objected, that some which have been diligently and duly taught, do yet live as leudly and profanely, as they that never knew anything of God. I answer, it may be this is thy wrong and rash judgment. The world speaketh evil of those that will not follow them into all excess of riot. But let us grant it to be so: yet herein they play the wrangling Sophisters and Cauillers, alleging a false cause for a true. For I am sure, this course of learning is not the cause of the looseness of their living. If grace had been in their hearts, it would be a means to make them believe and live better. He that knoweth his Masters will, is more likely to perform it, then he that knoweth it not, nor careth for the knowing of it. He that hath his eye-sight, is more likely to walk without stumbling and falling, then he that is blind: so he that is instructed in the ways of godliness, hath better means to walk in the fear of God, then he that is ignorant and knoweth nothing. True it is, some that know their Masters will do it not: some that have their eyes open, fall down now and then: yet none can be so void of reason to conclude from hence, that it is not necessary to know his will, or to open our eyes. Thus much for the removing of the objections, and the scattering of those Mists and Clouds that stood before us.
Now let us come to the Uses of this Doctrine. First, seeing it belongeth to the Masters and Governors of Families, to instruct them in godliness, we gather, that it is not enough for them to provide for the bodies of such as are under them, and belong unto them in this life, but they must care most especially for their souls and bodies in the life to come. They then are greatly deceived, who when they have given them meat and Money, think themselves sufficiently discharged. If we only feed them and fill them to the full, what do we more to them then to our brute Beasts? If we only clothe them and pay them their wages, what do we more to them then the Turks and Infidels that fear not God, that know not God, do perform to their Children and Servants? If we think our selves discharged by providing for them, and leaving unto them a temporal patrimony and possession, and never regard to make them heirs and Inheritors of the Kingdom of Heaven, what do we more then the Jews or Gentiles, that are ignorant of Christ and his Gospel? What should it avail us or them, to leave them rich in the World, and poor in God? To lay up for them treasures on earth, and to neglect the treasures of Heaven, which are the true and enduring substance? True it is, Fathers and Mothers are bound concerning this bodily life, to make honest provision for the sustenance of their Children; and therefore all unthrifty Dicers and Drunkards which wast and wash away their goods (whose Children may well be accounted fatherless, and their Wives as Widdowes) have no spark or portion of natural Fathers in them: nevertheless, they are charged, not only to bring them up in the World, but to prepare them for the World to come. It is a vain and foolish imagination to dream that we have done our part, or discharged a Fathers and a Mothers duty, when we have nourished, appartelled, and brought up our Children, whereas we have a far greater account to make before God for their souls. They are also greatly deceived, who if they send them to the Church on the Sabbath day, and bring them to the place of God's worship, they think they have answered the charge required of them. These men post over all their duty to the Minister, and lay the burden (to ease themselves) upon his shoulders. They care not, they spare not to lay load upon another's back, that they may not bear it, or touch it with their little finger. But God cannot thus be mocked or deluded, or defrauded, who commanded that themselves should rehearse his Laws and Commandments to their Children and Housholds.
Indeed, it is a commendable duty to see that they serve God, and to accompany them unto the house of God; but this is only half (if half) our duty, or rather to do our duty to halves; we must both provide that they may be taught, and also teach them our selves: when the Minister hath planted, we must water: when he hath preached, we must see how they profit, and by all means assist him in the work of the Lord. They are also greatly deceived, who take themselves to be discharged of their duty, when they have taught them to say the ten Commandments, the Lord's Prayer, and the Creed, or the Articles of Faith, because they say they have done what they can, and are able to perform no more. If they can do no more, it is a shame for them that they will be Fathers, before they can do that which is the duty of fathers. It is one thing to teach them to say them; another to understand them. It is not enough for us to help them to speak the words, unless we labor to make them conceive the meaning of the words. The Commandments of the Law, and the petitions of the Lord's Prayer stand not in the bare words, but in the true meaning. Let them know therefore, that they must render a greater account then of teaching them to utter and pronounce the words, they must cause them to understand them, they must sow the Seedes of Christian Religion in their hearts, they must instruct them with all diligence, they must exhort them with all earnestness; they must charge them to fear God, and to walk in his ways: that so their children may be made God's Children, and so give them to him again, of whom, and by whose blessing, at the first they received them.
Secondly, seeing all Householders must teach their families, it is their duty first of all to reform themselves, that so their people may be reformed. They that are the chief in the Family, must look unto themselves, and go in and out before them by good example, that so they may the better look unto those that are under them. It is a Testimony of our great love toward them, and an earnest desire to win them to the truth, and to embrace true godliness, when we seek to save their souls. He that loveth the soul, loveth truly: for the foul is the principal part of man. They therefore that are careless in training up their children in religion, cannot assure themselves that they bear any true love unto them. Let them show never so much comfort & compassion to their bodies, yet all their mercies are cruel, so long as they neglect the chiefest care that ought to be in them toward their souls. We may judge thē to be more inhumaine and unnatural, even more then savage beasts, who not only by neglect of teaching their Children the fear of the Lord, but by corrupt example of living do lead them into evil, and so murder their souls. For how many children instead of good education and godly instruction, do hear their Fathers delight in swearing, do see them deal deceitfully and unjustly, and walk in every evil way? If we should behold a man killing his own children, and laying violent hands upon his own flesh, if we should see him destroy his posterity, and shed the innocent blood of those that came out of his own loins: who would not accuse and condemn him of unnatural murder and barbarous cruelty? But there are many, many thousand Fathers in the world that are the Murderers and Butchers; yea, the death and destruction of their own Issue. They gave them life, but they are the causes of their death. They gave them a temporal being, but they bring them to eternal condemnation. They should direct them in the right way to Heaven, but they lead them into the paths of sin, and so thrust them down to Hell with their own hands. For so long as we teach them not to honor God, but to dishonor him, and regard not whether they know Christ Jesus or not, but are patterns and presidents unto them of all profaneness, we are guilty of their blood, and are worse then those that take away their natural life, and shall one day hold up our hand at the bar of God's Judgment, to be arraigned for it. For they only kill the body, and when they have done, can do no more: but we cast away and spill the Souls of our Children, which is the greatest rigor, the vilest murder, and the extremist cruelty in the world. If therefore we would be clear and pure from the blood of our children, let us train them up in godliness, and take heed to our selves, reforming our own ways, and endeavoring to be examples unto them in all holiness and true righteousness. This is it which Joshua professeth in his exhortation that he maketh to the people, that they would with full purpose of heart cleave unto the Lord. Joshua 24. 15. If it seem evil unto you to serve the Lord, choose you this day whom you will serve, whether the God's which your Fathers served beyond the flood, or the God's of the Amorites, in whose Land ye dwell: but I and my house will serve the Lord. The like we see in the answer of Queen Ester to Mordecai, when she had exhorted to gather the Church together to Fasting and Prayer, that God might be entreated to open a way for their deliverance she addeth; I and my Maids will do likewise. A like practice we find in David. Psal. 101. as he declareth that his eyes should be upon the faithful of the Land, that they may dwell with him, and that such as are upright should serve him: so he professeth, He would walk in the uprightness of his heart in the midst of his house, he would set no wicked thing before his eyes, but hate the works of them that fall away. For well did David know, that if the Master of the house were evil, the Family ordinarily could not be good, and that the example of the highest, it alleged as a warrant to the lowest to follow. It is great pity, that a Child should hear an evil word, or see an evil deed, they are so ready to imitate that which they hear and see. Let us therefore look diligently to our selves, what examples we lay before them.
Thirdly, this doctrine directeth us to have in our private Familes, the private exercises of Religion. It is no small praise of the house of Philemon, that he had so taught and instructed his Family, that he had the lively Image and true representation of a Church in it, discharging after a sort, the duty of a Pastor within his own walls. So the Apostle Paul saluteth Aquila and Priscilla, and the Church that is in their house. Every Governor of an house, and Master of a Family must endeavor, that his house-hold may deserve the Name of a Church. He should be the speaker, they the hearers: he the Pastor, they the flock: he the Minister, they the people: he ready to instruct, they ready to be instructed. A private Family, should be as a private school, the Governor is the Master of the School: everyone within his government, is a Scholar to learn of him.
This shall be a singular commendation unto us, if we so order our several charges and places of government, as that they may be called rather Churches, then private Families: rather Schools, then Houses: rather Temples of GOD, then dwellings of men: rather Tabernacles set up to serve the Lord, then buildings erected to serve our selves. Now we shall attain to this praise and estimation among the faithful, if our houses do resemble Churches, by the practice of such exercises as are performed in it. For the Master is both a King and a Pastor within his own house: a King, to rule and correct: a Pastor, to instruct and reprove; yea, to remove such as are obstinate and obdurate. Let us therefore all of us set up little Churches in our houses: let us use in them prayer to God, Catechizing of our youth, teaching of the ignorant, reading of the Scriptures, singing of Psalms, conferring one with another, examining of our people, taking an account how they profit, comforting them that are weak, encouraging them that are willing, discountenancing them that are froward and untoward, showing gentleness unto all, suffering the evil, and instructing them with meekness that are contrary minded.
Thus doing, we shall begin a Church in our houses, we shall erect a temple and Tabernacle unto God, and give to those that live with us, and depend upon us, an entrance into the Kingdom of Heaven. But alas, May we speak and write to many Masters in our times, as Paul doth in this place to Philemon? May we truly call their private houses little Churches, by reason of the exercises of Religion used in them? Nay, I would to God, there were not great multitudes swarming among us, which have such dissolute and disordered houses, so far from being Images and likenesses of a Church, that they are lively pictures of the profane World, and very representations of the Kingdom of darkness, and of the bottomless pit of Hell. These men, howsoever they shroude themselves under the names of Christians, and would be accounted faithful men, yet it is manifest, that they are far from true Christianity, and from a godly and religious mind. For shall they be esteemed sound and sincere Christians, that suffer their Families to be full of swearing, lying, railing, roysting, quarrelling, contention, and all other wickedness, and never go about to examine them, or exhort them to any goodness? So that it is a very hell to dwell in them, a very death to live in thē, a loathsome and stinking person to remain in them; yea, a foul and filthy lakes to abide in them, wherein all unsavory and unseasoned practices, are contained and continued. I dare boldly avouch, and constantly defend, that a man were far better to thrust his Son into a Pest-house, or place of infection, then to commit him to such Masters of misrule, and teachers of all abominations, most noisome and dangerous to Soul and Body, where those corruptions are quickly learned, which are afterward hardly forgotten, and bred in the bone, which are not easily removed out of the flesh. We usually and commonly say of him that liveth in a contagious place, Lord have mercy upon him: but much rather, and far better may we say and pray for such as are in lewd and ungodly houses, Lord be merciful unto them, and deliver them from evil. For if the plague and pestilence walk among us, and we among them, they can but kill the body, and make an end of this Mortall life: but the contagion of sin will bring fearful destruction, both upon Soul and Body, and will root out whole Houses and Families, wast Towns and Cities, and consume utterly Countries and Kingdoms. We see how by the instinct of Nature, Parents have a care to place their Children, where they may be well used, and where they may be well provided for, that they want nothing: but what folly is this to look to the body, and to have no respect to the Soul? To be curious in the least, and careless in the principal thing? To see that the back be clothed and the belly filled, and never require or inquire how the soul (which is the chiefest part) be provided for and sustained? To be angry if they want food for this life, and yet to seem pleased and contented, though they never taste of that bread and of that meat, which endureth to everlasting life.
It hath always been otherwise with faithful Governors and Christian Parents, they have made conscience of their duties to God and their Families. It is noted touching Jacob, when he was to go to Bethel the house of God, he sanctified and prepared his people, he reformed and redressed the abuses that were crept in among them, before they came to the worship of God. Abraham had in his house three hundred and eighteen persons which he had well instructed, who were ready to adventure their lives with him in the battle. The Apostle giveth this commendation to Timothy, That he had known the Scriptures of a Child, who are able to make him wise unto salvation, through the faith which is in Christ Jesus. His first years as it were the first fruits of his age, were seasoned with the doctrine of Christ, which was done by a familiar and easy order of instructing him. Our government therefore over others, must not be a meet civil government (as the government of most men is) but a religious government, to feed the soul as well as the body, to provide for the life to come, as well as for this present life.
Fourthly, it is required of us, to bring our several Families to the public exercises of Religion, of the word and prayers, that we may know how to use and practice these aright within the Walls of our private houses. It is not enough for us to serve God alone by our selves, and to plant true Religion in our own hearts, but we must endeavor to bring others to God, especially those that are nearest unto us. It is not enough for us, nor a sufficient discharge of our duties to go to the Church our selves, and to frequent the places of God's public worship to come to the house of Prayer, and to attend to the preaching of the word on the Lord's day: but we must look to our Children and Servants, we must have an eye over them, we must see that they be not absent, but present: and when they are present, that they attend and hearken to the Ministry of the word: and when as they are departed, we must know what they have profited. When we send our Servants to the Market, we will see what they bring home, and how they have provided for our bodies: much more when we send them to the Market of their Souls, should we require an accounts of them, where they have been, and what they have done, and how they have heard. How many are there among us that have a care to come to this place themselves, that have no conscience to look to their Children, whose salvation should be as dear, and as much desired as their own? Yea, even among you that are at this present in this place, if diverse were asked; Indeed here you are, here you sit, but where are your Sons, where your Daughters? Where are your Man-Servants, where your Maides, for whose Souls ye must give an account, what reasonable answer could ye make? Nay, how many are there to be found, who, if they have their work well done on the week-days, care not what they do, how they behave themselves, or where they become upon the Sabbath day? And so they make themselves guilty and partakers of their sins through their negligence, as Eli did of the offenses of his Children.
Hence it is, that in the fourth Commandment, prescribing the time of God's public worship, the Housholder is charged to have care of his Son, of his Daughter, of his Servant, of his Stranger. Jacob called for his people, and assembled them together, when he went to Bethel. David went with a great train and company into the house, as those that go to a Feast; when he saith; When I remembered these things, I poured out my very heart, because I had gone with the multitude, and led them into the house of God with the voice of singing and praise, as a multitude that keepeth a Feast. Behold here, the godly devotion of a religious heart, as the Hart brayeth for the Rivers of Waters, so his soul panted after God and his public worship: neither could he content himself to go alone, but it was his comfort and delight, to lead others as it were by the hand with him, that they might find that sweetness in the word that he found, and be partakers of the benefit that he reaped thereby.
Lastly, seeing it is so necessary a duty to teach our Housholds, we must acknowledge that it is as necessary for Children and Servants to be taught and instructed. It should be therefore our care and desire, to dwell and inhabit in such places and houses, as that we may be trained up in godliness, and learn our duties to God and man. It should be our care and desire to place and bestow our Children with such persons, as that they may be brought up in the fear of God. There is not one of those in our Families, even the lowest and meanest, but of meat, drink, clothing, or wages, be at any times denied or detained from them, they will think themselves wronged and misused, and are ready to complain of the injury. How much more (if there were in them any care of their Souls, or love of the life to come) would they mourn and lament when they are debarred and defrauded of this most necessary portion (the knowledge of true Religion) appointed by the Lord to be bestowed upon them. If a man be to take any Farm, he will not do it hand over head, but he will know what Acres he shall have, what arable ground, what Meddow, and what means of his maintenance: but how many are there that seek to others for their service, who never consider what instruction they shall have, or whether they be likely ever to hear of the Name of God? There is no Man so simple in wit, but if he put his Son to be an Apprentize, and his Master within his years do not teach him his occupation, he will and may justly think his Child much misvsed: what a wonderful blindness and blockishness then doth it argue in them, that care not where they put, and with whom they place their Children, so they learn their occupation, they regard not whether they learn any Religion, and never inquire whether their Masters take any pains or not, to teach them the precepts and instructions that belong to a Christian, which of all callings under heavens, is both the most honorable, and in the end, shall be acknowledged to be most profitable. Let us therefore put out our Children to be the Servants of those, that may learn them to be the Servants of God. Let us so bind them to their Trade, that we may be sure they may learn the Trade of Trades, the Art of Arts, the Mystery of Mysteries; that is, Religion and Godliness. If we have little to leave our Children, and small wealth to bequeath unto them, yet if we bring them up to this Trade, and bind them fast unto it, we shall leave them a worthy and wealthy portion: for all men must be of this Trade. We see how costly other Trades are, and what a round sum must be given with our children to serve for them: but we may without cost, and without Money, make our Children of this Trade, which is the best and most gainful of all others. For godliness (saith the Apostle) is not only gain, but great gain, if a man be contented with that he hath. If thou have not learned this gainful and profitable Trade, thou wilt be never but a Beggar and a Bankrupt: for being destitute of this, thou art without Grace, without God, without Heaven. Thus much of this doctrine.
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Grace be with you, and peace from God our Father, and from the Lord Jesus Christ.
Hitherto we have spoken of the first part of the Praeface of this Epistle, touching the persons writing and written unto: Now we come to the second part; to wit, the prayers which he maketh, which are of two sortes: a salutation, and a thanksgiving: the salutation is a greeting, which the Apostle wisheth to all the persons before named, wherein we are to consider two pointes; first, what blessings the Apostle desireth to be given unto them. Secondly, from whom he craveth them. The blessings which he prayeth for, are two; namely, Grace and Peace. By Grace, we must understand the free favor, mere mercy, and good will of God towards us, whereby he hath eternally & undeservedly loved us in Christ, who are a people by nature not beloved, but deserving to be disgraced by him, and hated of him. The second blessing that he beggeth for them, is peace, whereby is meant all kind of benefits, spiritual and temporal, which flow unto us from this Fountain, and grow out of the root of grace; and therefore ordinarily in other Epistles, it is annexed unto it. Grace here mnntioned, is not any gift in us, but it is God's, and in God; it is his gracious favor, free love, and good will, whereby he is well pleased with his elect, in, and for Christ. Peace, is not any gift in God, but in us, and is that holy unity and blessed concord, which is in the Kingdom of God among God's Children: this concord and agreement of God's Children, is a fruit and effect of grace. So then, the meaning of the words is this; We wish unto you all the favor of God in Christ, and that concord which is propper to God's Church and Children, having peace with God, with his holy Angels, with his Church, with your own hearts, with your enemies, and with all his Creatures.
Secondly, in this verse is set down the cause, the worker, and author from whom these blessings come; to wit, the Father, and Jesus Christ. God the Father, the Fountain of them; and Christ our Lord, as the Cunduit pipe, by whom they are carried and conveyed unto us. But it may be objected, why is the holy Ghost left out? why is not he named? do not these gifts come from him as well as from the Father and the Son? I answer, It is a general rule in all Arts, and true in Divinity; That which is understood is not wanting. So then, the holy Ghost, the third person in Trinity is not omitted, though not expressed: for he must of necessity be understood, who proceedeth from them both; namely, from the Father and the Son. Christ saith in his Prayer. This is eternal life, to know thee to be the only true God, and whom thou hast sent Jesus Christ: yet the holy Ghost in this place, is not excluded from both the persons, but included and comprehended together with them, for these three are one, as the Apostle teacheth. Thus much touching the order and meaning of the words: Now let us proceed to the observations out of the same, and then come to the Doctrines.
The observations out of this verse, containing the salutation, are not many, which we will point out. First of all, we see the matter of his Prayer what it is; he asketh not the favor of Men, but of God: he craveth not earthly and worldly peace, but spiritual and heavenly. True it is, the favor and good will of Men, the outward peace and tranquility one with another, are worthy and excellent gifts, but the free and fatherly favor of God, together with peace with GOD the Father, being reconciled unto us in his dear Son, are much to be preferred in our desires. Heereby we have that peace of conscience which passeth all understanding, which teacheth us to rest in God as in a most loving Father, with all confidence and assurance.
Secondly, as we learn cheefelie to ask spiritual blessings, so we see what blessings among such as are spiritual, are the principal and predominant; to wit, the favor of God and peace of conscience. He that is possessed of these two, hath an hid Mine of Treasures, with which, all the Wealth and Riches of the World are not to be compared unto. For these blessings are heavenly, are spiritual, are eternal: whereas the substance of this World is Temporal, is Transitorie, is corruptible. The Worlde it self must pass and vanish away, and all these earthly things must decay and perish with it.
Thirdly, the Apostle in some of his Epistles, useth three words; Grace, Mercy, and Peace: here he contenteth himself with naming two, Grace and Peace, omitting and leaving out Mercy: wherein there is no contrariety or diversity, for as much as Mercy is included under Peace. For by Mercy is understood our Justification, which consisteth partly in the forgiveness of our sins, and partly in the imputation of Christ's righteousness, which do bring true peace with them.
Fourthly, we see from whom he asketh all these; to wit, first from God the Father, to teach that he is the Author of every good giving and perfect gift. If then we stand in need of them, we must go to him, we must ask them of him, we can receive them of none but of him, as the Apostle James teacheth.
Fifthly, we see that to God the Father he joineth Jesus Christ: for all blessings are bestowed upon us through Christ, the Mediator of the New Testament. God the Father is the Fountain, Christ is the Pipe or Cunduit, by whom they are conveyed unto us. He that hath not him, hath not the Father. He that is not in him, remaineth in death. Hence it is that the Evangelist saith; He that believeth in the Son, hath everlasting life, and he that obeyeth not the Son, shall not see life, but the wrath of God abideth on him.
Sixthly, observe the Title given unto him, he is called the Lord of his Church: it is a Kingdom, whereof he is the Prince: it is a Citty, whereof he is the Governor: it is an house, whereof he is the Master: it is a body, whereof he is the head. So then, all obedience is due to him, and all men (how great soever) must acknowledge his Lordship over them. Lastly, in that he craveth grace and peace from Christ our Lord, as well as from God the Father, it confirmeth our Faith in a Fundamental point of Christian Religion, touching the Deity of Christ; Who is GOD equal with, the Father; against the Arians, and other Heretics that deny his Eternity. For seeing he giveth grace and peace as well as the Father, we conclude him to be true God Co-eternal, and Co-equal with the Father.
Let us consider the causes and Reasons of this point. First, one drop of his free love, is better worth then all the World, and it shall yield us more sweet and sound comfort in the latter end. If we should put the grace of God and the glory of the world, and peize them together in the balances, the least dram and drop of the favor of God toward us, would over-weigh, and over-sway all the whole World, and all the things that are in the World, which worldly men make their chiefest Treasure. This the Prophet David found by experience, so soon as he had prayed for the loving countenance of GOD, he addeth; Thou hast given me more joy of heart, then they have had, when their Wheat and their Wine did abound. This giveth a man more sound comfort, then he can find else-where. We have a common saying that runneth in every Mans mouth, Give a man good luck, and throw him into the Sea. But this is a Divine truth, Let a man have the free Grace and favor of GOD, and then neither Sea nor Land; neither Fire nor Water; neither Sword nor Pestilence; neither force nor Famine; neither any other thing shall be able to hurt him. We see this in Moses and the Israelites, when they were come to the Red Sea, and Pharaoh with his Army followed at their backs, they were brought through the Sea as on dry Land, and were carried safely in the Wilderness as on Eagles Wings by the providence and protection of God. The three Children were cast into the Furnance, Daniel was thrown into the Lions den: yet they were not consumed with the Fire, neither he devoured by the Lions. This made the Prophet say; Though I should walk through the Valley of the shadow of death, I will fear none ill: for thou art with me, thy Rodde, and thy Staff, they comfort me. All other comfort is no better then discomfort; all other joy is no better then sorrow and vexation of Spirit without this; according to the saying of the Wiseman: I said of laughter, Thou art mad; and of joy, what is this that thou dost?
Secondly, the grace and love of God, blesseth, sanctifieth, and furthereth all other things unto us, honor, wealth: wisdom, riches, strength, favor, friendship, and whatsoever befall the Sons of Men. The Prophet testifieth. Psalm 45. Because God had blessed him forever, therefore it is said unto him, prosper thou with thy glory, ride upon the word of truth, and of meekness. On the other side, the want of the love and grace of God, curseth all other things unto us; yea, defileth and poisoneth them, and maketh them deadly, our honor it turneth into shame, our strength into weakness, our wisdom into foolishness, our riches into snares, our beauty into vanity, our savor into hatred. We have many examples in the word of God, and by daily experience offered unto us of this truth, the wisdom of Ahithophel, the honor of Haman, the valor of Joab, the beauty of Absalom, the knowledge of Judas, all these were good and great blessings of God, but all are turned to be cursses unto them, because wanting the free grace of GOD, they wanted the sanctified use of them. Seeing therefore, the love of God is of greater price, and more excellent value then all the world, and seeing his grace sanctifieth and seasoneth all other blessings, and the want thereof bringeth a curse upon them, we conclude and gather from these reasons, that the free favor and mercy of God in Christ Jesus, is first and above all other things, to be entreated and desired for our selves and others.
Now let us make use of this point. First, let everyone of us seek to have our hearts established and settled in this free grace, to find and feel in us his love shed in our hearts by his holy Spirit. Let this be our first, our chief, our principal and special care, to obtain the love and favor of God, that we may be beloved of him. This was the prayer of the Prophet, Restore to me the joy of thy salvation, and stablish me with thy free Spirit. So the Apostle teacheth; It is a good thing that the heart be stablished with grace. We see how men are filled and carried away with natural presumption, even from their Cradle, persuading themselves to stand in a sure estate, and thinking to escape the wrath of God: but of this free grace they have no taste, no desire, no feeling of any want. They imagine themselves to stand in no need thereof, they presume they are in the favor of God; they dream that he cannot choose but love them. If we want any earthly blessing, the help of Friends, the health of body, the Treasure of this World, we can very quickly feel it, our senses are sharp enough to discern it: but though we want the grace of God and his favor toward us, we have no more feeling then dead Men hath, we neither feel it, nor desire it, nor once regard it.
We spend our strength, wast our life, and consume our days in seeking riches, honors, pleasures, and preferments, but we never look so high as to the grace of God. We lie groveling like the Beasts upon the Earth, we use every day; nay, every hour, nay, every minute, the blessings of God, In whom we live, and move, and have our being: yet we will not lift up our eyes to the chief cause of all, the Grace of God. Let us therefore above all things, seek earnestly for the grace of God, wherein the Foundation of all our happiness is laid. He that liveth in his favor, hath comfort in all sorrows and miseries. He that dieth out of his favor, dieth as a Beast; nay, worse then a beast, and shall have fellowship with the Devil and his Angels, it had been good if such a one had never been borne. For even as the rich man in the Gospel, desired one drop of Water to quench the fire, and to cool his tongue, and if he might have gotten it, he would have preferred it before the gaining and obtaining of a thousand Worlds: so when God shall set our sins in order before us, and the Gulf of his wrath ready to swallow us, we shall cry out for one drop of Grace, for one drop of Faith, for one drop of comfort, to refresh our pining Souls, and to deliver us from the shadow of death.
Now is the time to desire and seek after grace, if we let slip the present occasion offered unto us, we shall afterward cry out for it, and complain of the want of it, and yet shall never attain unto it. Thus was it with the rich Man, when he entreated Abraham to have mercy on him, and to send Lazarus, that he might dip the tip of his Finger in Water to cool his tongue, being tormented in that Flame: Abraham answered; Son, remember that thou in thy life time receivedst thy pleasures, and likewise Lazarus pains: now therefore he is comforted, and thou art tormented. Thus was it with the foolish Virgins who slumbered and slept, and regarded not to procure and provide Oil for their Lamps: for when the Bridegroom was come and had shut the Gate, they cried in vain, Lord, Lord, open unto us, who received their answer, Verily, I say unto you, I know you not. Thus it shall be with those in the last day, which shall say; Lord, Lord, have we not in thy Name prophesied? And by thy Name cast out Devils? And by thy Name done many great works? For then he will profess unto them, he never knew them, depart from me ye workers of iniquity. So shall it be with those that have neglected the time, and passed over the opportunity, who begin to say, Lord, open unto us, we have eaten and drunk in thy presence, and thou hast taught in our Streets: to whom he shall say, I know you not whence ye are. Let us all be wise, and beware by their examples, that we do not delay the time from day today. Let us crave this gift of God, that we may have it in time of need, and in the hour of temptation. If now while we have time, we shall desire and labor to obtain grace, we shall not need hereafter to stand in fear of Death, or to cry out through horror and despair! O that I had one drop of Faith! O that I had one drop of Grace.
Secondly, seeing grace is in the first place, above and before all other blessings to be desired and required at the hands of God, let us learn the highway, and enter into the beaten path that leadeth to this Grace, and when we have learned it, let us walk in it, in a constant and settled course. Now the steppes that we must make to trace it, and find it out, are these. The first degree or step, is to dislike our selves, and to be in disgrace with our selves. Every man naturally, is in love with himself, and his own shadow. But we must cast off this self-love, that cleaveth so fast and hangeth on, and learn to know our selves, and to hate our selves.
No man can magnify God's mercy sufficiently, until he attain to the knowledge of his own misery. Daniel, a man gracious and dearly beloved of GOD acknowledged this in his prayer, and as it were ascendeth into the presence of God by this step, O Lord, righteousness belongeth unto thee, and unto us open shame, as appeareth this day, to our Kings, to our Princes, to our Fathers, and unto every Man of Judah, because we have sinned against thee. This was the course that the Prodigal Son took, and the way that he entered, Father, I have sinned against Heaven and before thee, and am no more worthy to be called thy Son. Thus did the poor Publican insinuate himself into the grace of God, and departed justified in his sight, he smote his breast, saying; Lord, be merciful to me a Sinner. To be proud, and puffed up with our own righteousness, and to trust in our own wisdom, is the fore-runner of a fall.
The second step to obtain grace, is, after we have felt this want and misery in our selves, we must not rest there, but earnestly desire, and inwardly hunger and thirst after the love and favor of God in Christ, above all earthly things. First, we must feel our selves empty, before our Souls can have this hunger. Our Savior describing true blessedness to his Disciples, and showing wherein it consisteth contrary to the judgment of the World, he saith; Blessed are the poor in Spirit; that is, that know themselves poor, that feel themselves poor and void of righteousness: and then he addeth, Blessed are they which hunger and thirst after righteousness, for they shall be filled. We must hunger after the meat that never perisheth: we must thirst after that Well of Water which springeth up unto everlasting life. If we never hunger after grace, we shall never have grace. The whole desire not the Physician, but they that are sick: They which think they see, are made blind, and their sin remaineth.
Lastly, it is required of us, to lay hold by the hand of a true Faith, upon the grace and mercy of God in Christ Jesus, offered unto all of us in the promises of the Gospel generally, and learn to apply them to our selves particularly. Christ calleth those that are weary and heavy laden, promising to ease end refresh them. In the last and great day of the Feast, Jesus stood and cried, saying; If any man thirst, let him come unto me and drink. He teacheth; That he that shall believe and be Baptized, shall be saved. These are general promises, these require particular application. We cannot receive them into our hearts, and make them our own, except we lay hold of them by a special Faith. This lively Faith, bringeth Christ home to us, and openeth the doors of our Souls to entertain him. If then we feel our own misery, if we hunger after mercy, and if we apply the promises of the Gospel to us particularly, we shall be assured to find the grace of God, and taste plentifully and abundantly of his love. So many as truly desire grace, must look to attain it by these means, and climb up to the top of it by these steps and degrees, as by certain stairs.
Thirdly, seeing grace is first of all to be craved, it directeth us to observe and keep a good order, in seeking and craving things at the hands of God. We are taught first to seek his grace and favor, as the root and Fountain, and then peace, welfare, and other blessings. He that will receive fruit from the tree, must come to the root and body, before he can come to the branches: so if we would have peace, health, wealth, a good name, favor, friendship, or other gifts of the Spirit, we must begin at the root; that is, entreat first for the grace of God, take hold of his free love, and above all things, beg his fatherly favor to compass us, as with a garment, and to defend us as with a shielde. It is in vain to ask anything, it is in vain to hope for, and to expect any blessing as a blessing, before this be asked and obtained. This order is to be observed, if we would enjoy and possess God's blessings. When the grace of God cometh, and maketh us accepted, it cometh not alone, but cometh accompanied, and bringeth a train of all other blessings with it.
He that will seek a benefit from a Prince, must first seek to be gracious with the Prince and get his favor: he must never look to be respected and regarded in his suit, that is out of the Princes favor: so if we would have wealth, welfare, ease, honor, peace, prosperity, or any other gifts, we must before all things, labor to be gracious with the great God of Heaven, and seek to be accepted in his beloved. This serveth to reprove the preposterous course of carnal Men, who set the Cart before the Horse, and place the Boby before the Soul, and advance the Earth above the Heaven, and so overthrow the whole order of Nature, laboring first for wealth, and afterward for virtue; first, for Riches; afterward, for Religion: first, to be great in the World; afterward to be gracious with God. These men seek from day today, and from year to year for earthly profits, and vanishing pleasures: but never think on the root of all blessings, the grace of God. This corruption is reproved by Christ, who prescribeth unto us a better way, when he saith; Seek ye first the Kingdom of God and his righteousness, and all these things shall be ministered unto you. If the things of this world be the first in our thoughts, the chiefest in our desires, the greatest in our estimation, and the best in our imagination, we have our reward, we must look for no other reward at the hands of God.
Lastly, when we have found our hearts persuaded, and our Souls possessed of this grace of God, let us delight in it, let us rest upon it, let it be made our stay and comfort in all times, and upon all occasions. Let us remember to be more thankful to God for it, and more joyful in it, then those that rejoice in Harvest, or such as find great spoils and rich booties. If thou shouldst find Mines of Silver and Gold, and Mountains of Pearls and precious Stones, they could not give such comfort and contentment unto thy Soul, as this grace of God is able to do, which is a Jewel of Jewels. Blessed is the man that findeth this Treasure, and getteth it into his heart, for the Marchandize thereof, is better then the Marchandize of Silver, and the gain thereof is better then Gold: it is more precious then Pearls, and all things that thou canst desire, are not to be compared unto it. For these treasures of the earth, which worldly men have in so great price and estimation, are bought at a deer rate of the owners, but the Lord offereth and giveth his grace frankly and freely unto us, which need the same, as we read in the prophesy of Isaiah, and in the Epistle of James.
Secondly, the Marchandize of these Pearls may be stolen from us, we cannot so safely and closely lay them up, but time will consume them, rust will rot them, and Thieves will steal them, as our Savior teacheth in the Gospel: But the grace of God shall never die or decay, but is ever flourishing, and everlasting. Lastly, the gain of Silver & Gold, if we could possess it in the greatest measure, is but to maintain the body, and to provide for this present life for a season: but the gaining of grace and the favor of God, is an entitling of us to the Kingdom of heaven, and to eternal life, which he that hath this grace of God in his heart, shall possess forever. Indeed, few men do believe this, because they make more reckoning of things earthly, then heavenly: but all men shall find it to be true in the end. This treasure the poor may have as well as the rich. In all temptations this will stand by us, and raise us up when we are cast down, and strengthen us when we are weak. This grace (whereby we are freely beloved) will go with us abroad, will stay with us at home, will lie down with us in bed, will sit with us at Table, will direct us in prosperity, will stick to us in trouble, will comfort us in sickness, will solace us in death, and will accompany us to heaven. To desire this, is the best covetousness, and that which only hath allowance and approbation from God, and therefore the Apostle chargeth us to covet spiritual things. All these things teach us to rest and rely upon the grace of God, as upon the only comfort of our Souls, and the very life of our lives, according to the practice of the Prophet. Psal. 4. after he had desired of God to lift up his loving countenance upon him, he addeth; I will lay me down and also sleep in peace, for thou, Lord, only makest me dwell in safety.
Fifthly, we have peace with our enemies, who are charged not to touch the Lord's anointed, and to do his Prophets no harm. This is so far verified, as is expedient to set forth the glory of God, to procure the safety of the godly, and to repress the rage of the Reprobate. Thus Joseph was at peace with Pharaoh, Obadiah with Ahab, and Daniel with Nabucadnezzer, Mordecai and the Jews with Ahasuerus: and thus is the saying of the Wiseman verified; When the ways of a Man please the Lord, he will make also his enemies at peace with him. Lastly, we have peace with the Beasts of the field, the Foules of the Heaven, and all the Creatures of God, so that we shall find help and comfort from them, as we see in the Prophet, God maketh a Covenant with them for his people. Hos. 2. In that day I will make a Covenant for them, with the wild Beasts, and with the Foules of the Heaven, and with that which creepeth upon the earth: I will break the Bow and the Sword, and the battle out of the Earth, and will make them to sleep safely. Loe here how large and ample is this peace, and how many and worthy preeminences there are thereof. This peace followeth grace, as a fruit of it, and therefore (we see) it is joined unto it both in this place, and in sundry other Epistles. We learn hereby, that such as are under the grace and covenant of God, living under his protection and obedience, have assurance of all God's mercies, spiritual and temporal, of this life, and of the life to come, all which do belong unto them, and shall follow them, and overtake them. I say, such as are under the grace and favor of God have all his blessings following them, so far as they may further their eternal happiness. Moses showeth Deut. 28. that when once they belong to God, and are under his grace, as under the shaddow of his Wings, all his blessings should follow them, and come upon them from Heaven and Earth, from house and field, from soul and body, that they should be blessed in the fruit of their body, in the increase of their Cattle, and in the abundance of all things. Aaron and his Sons did thus bless the people, Num. 6. 6. The Lord lift up his countenance upon thee, and give thee peace. Where we see, he setteth peace after the shining of God's gracious countenance upon them. This the Apostle teacheth in the Epistle to the Romans, having proved at large that we are justified without the works of the Law, he addeth; Being then justified by Faith, we have peace toward God, through our Lord Jesus Christ. The Prophet David, expressing that God is his Shepherd, to refresh him with his grace, to feed him with his word, to rule him by his staff, and to deliver him from danger, concluded hereupon; I shall want nothing, doubtless kindness and mercy shall follow me all the days of my life, and I shall remain a long season in the house of the Lord. The like we see in another place; The Lord God is the Sun and Shield unto us: the Lord will give grace and glory, and no good thing will he with-hold from them that walk uprightly. The Apostle Paul setteth down at large the blessings flowing from this love of God, Who hath predestinated us to be adopted through Jesus Christ, in himself, according to the good pleasure of his will, to the praise of the glory of his grace, where-with he hath made us freely accepted in his beloved, by whom we have Redemption through his blood, even the forgiveness of sins, according to his rich grace, whereby he hath been abundant toward us in all wisdom and understanding. Where he teacheth, that the free grace of God, whereby we are accepted in his beloved, in whom he is well pleased, and exceedingly contented, is the cause of all other mercies, and therefore such as are in his favor, shall find the fruits thereof to their comfort, and have all his blessings to overtake them.
If any doubt yet remain in us to trouble us, and hinder our faith from receiving and believing this Doctrine, as a pregnant and certain truth, consider with me a little farther the reasons, to ground and establish us herein. For first, when the wrath of God is once appeased, and the love of God opened unto us, we have free and bold access unto him, and to the Throne of grace, as▪ to a most merciful Father. The Apostle having declared, that we are at peace with God through Christ, he addeth immediately; By whom also thorough Faith we have this access into this grace wherein we stand, and rejoice under the hope of the glory of God. We may freely come into the presence of God, we have boldness to ask anything that we want, we have assurance to be heard when we call upon him.
Secondly, it is the free love and favor of God, that spared not his own Son, but bestowed him upon us, who is our life, our peace, our atonement. Now seeing it is his grace only that hath given us the blessing of all blessings, we shall with him, and by him, have all other gifts to compass us about, and to come upon us, according as the Apostle teacheth. Rom. 8. If God be on our side, who shall be against us? Who spared not his own Son, but gave him for us all to death, how shall he not with him give us all things also?
Thirdly, his love reconcileth all his Creatures, and openeth the way to his mercies toward them whom he loveth. This is it which Moses speaketh to the Israelites: Because the Lord loved you, and because he would keep the oath which he had sworn unto our Fathers, the Lord hath brought you out by a mighty hand, and delivered you out of the house of bondage. And afterward he putteth them in mind, That the Lord would not hearken unto Balaam, but the Lord their God turned his curse to a blessing unto them, because he loved them. Thus doth the Prophet tell the people of God; That they inherited not the Land by their own Sword, neither did their own Arm save them, but his right hand, and his Arm, and the light of his countenance, because he did favor them.
Lastly, they love God again whom he loveth. His love worketh love, and constraineth them to express back again that which they have received. They that love him shall never be destitute, but feel the fruit thereof to their endless comfort. The Prophet saith to this purpose. Psal. 91. Because he hath loved me, therefore will I deliver him: I will exalt him, because he hath known my Name. Lay now all these things together, and consider, that seeing we have free access to the Throne of grace, seeing we have Christ, the greatest blessing of all given unto us, seeing all Creatures are reconciled unto us: and lastly, we being loved, do love God again, and pour out streams issuing from his Fountain, and all this proceedeth from his grace: we conclude, that such as are in God's favor have his blessings following them.
Now let us handle the uses. First, seeing the favor of God is the Fountain of all goodness and graces in us, we learn, that no favor is like to the favor of God. The grace and love of Princes, bringeth many privileges and preferments with it: but can they assure us of every good thing? Or do they remain and continue with us forever? Nay, they are most unstable, and uncertain, their honor is turned into dishonor, and all their glory is changed into shame and confusion. Haman was the happiest man in the kingdom in his own eyes, and in the eyes of many others; one day he was next unto the King, & the next day he was most wretched; one day in favor, the next day out of favor; one day honored, the next day hanged. Nay, thus it fareth & falleth out oftentimes with the godly, as we see in David; who was greater in Saul's Court then he? Who was more praised and preferred? Was made the Son in Law of the King, and the Captain of the Hoast: yet by and by he was disgraced, degraded, and depraved by flatterers and false informers, cast out of the favor of the King, and put in danger of his life. It is not so with God, it is not so with his favor shown toward the godly: whom he loveth once, he loveth ever: he doth not change, he cannot lie, he will not repent. He is unchangeable, there is no shadow of change with him, his gifts are without repentance. There is great comfort in such favor, seek therefore for his favor, above the favor of Princes: and make much of it when we have found it. Great is the love of Parents toward their Children: but the love of God surmounteth them all, and that love which can be in them.
Secondly, seeing such as are gracious with God, are laden with many blessings, we may see hereby the blessed estate of all that live under the grace of God, all things do serve them that serve the Lord, and have tasted how gracious the Lord our God is. He is counted happy in the World that hath the favor of Princes. The Queen of Sheba pronounced the people and servants of Solomon happy, which did stand ever before him to hear his wisdom. When Elisha demanded of the Shunamite what he should do for her, or whether there were anything to be spoken for her to the King, or to the Captain of the host: she answered, I dwell among mine own people. She lived in peace and quietness, she had no cause to make any complaint against any her Neighbors, she was not driven to make any suit to King or Captain, she troubled not others, and others troubled not her, and this she accounted an happy life. But the happy estate and blessed condition of the faithful, is a thousand times greater: they are at peace with heaven and earth, with Men & Angels, with themselves, and with all others, with life and death, nothing shall be able to hurt them.
True it is, they have no promise to be free from temptations and troubles, Famine may come, Persecution, Pestilence, nakedness, poverty, peril, and tribulation may come, and death shall come: but we have a gracious and sure promise, that they shall not hurt us, or destroy us, or hinder our salvation, they are all Enemies without Armor, as Soldiers without a Sword, as Serpents without a sting, and as Asps without venom. This is it which the Prophet handleth at large. Psal. 91. Who so dwelleth in the secret of the most High, shall abide in the shadow of the Almighty: surely, he will deliver thee from the Snare of the Hunter, and from the noisome Pestilence: thou shalt not be afraid of the fear of the night, nor of the Arrow that flieth by day: nor of the Pestilence that walketh in the darkness, nor of the Plague that destroyeth at noon-day, A thousand shall fall at thy side, and ten thousand at thy right hand, but it shall not come near thee: there shall none come unto thee, neither shall any Plague come near thy Tabernacle. He meaneth not in these words, that the godly shall be free from troubles, sicknesses, & all calamities, but that God doth so care for them, and watch over them, that nothing shall be able to hurt and harm them, but he will give them a sanctified use of the Cross, and make all things turn to their good, and further their salvation. This is it which the Apostle Paul offereth to our considerations; Let no man rejoice in men, for all things are yours: whether it be Paul, or Apollos, or Cephas, or the world, or life, or death: whether they be things present, or things to come, even all are yours, and ye Christ's, and Christ, God's. Great is the dignity and excellency of the godly, that all things are made to serve to their use, and are appointed in the ordinance of God to serve for their profit: according to that which he hath in another place, We know that all things work together for the best unto them that love God, even to them that are called of his purpose. Where we see he teacheth, that not only things present are ours, but things to come: not only life is ours, but also death, which is a gain and advantage to the godly, and an entrance or door that leadeth to everlasting life. What greater glory can befall us, or what greater happiness can we desire, then to have all things ours. Life is ours, death is ours, the world is ours, the Cross is ours, the Crown is ours, heavens is ours, the Angels are ours, Christ is ours, God is ours, all is ours, and what is there that is not ours? What a great honor is this? Or who is it that can doubt of these things? Or whom should not these privileges move? The World is a place of our resting: Life the time of our bettering: Death, is a change of our misery, and an entrance into glory: things present, are the beginning of our comfort: things to come, are the consummation of our comfort: the Cross is our instruction: the Angels are our Watchmen: the heaven is our happiness: Christ is our Savior: God is our Father: all things are favorers and furtherers of our salvation. It is a comfort of all comforts, that we are at peace with God, that he is our friend, and that he hath no controversy against us. If God were against us, who should be able to stand for us, or dare take upon him the protection and defense of us? But being justified by Faith, we are at peace with God. It is a great blessing to be at peace with men: but it is a greater blessing to be at peace with God. We are at peace with the blessed Angels, Who are all ministering Spirits, sent forth to Minister for their sakes which shall be heirs of salvation. They guard us from dangers, they carry us, as a Nurse doth her Child in her Arms, that we be not hurt by the Devil, or his Angels, or his Instruments.
We are at peace with the Church; that is, with all such as fear God, and believe in Christ. The Prophet Isaiah speaking of the Kingdom of Christ, and of the fruits of the Gospel, foretelleth; That the Wolf shall dwell with the Lamb, and the Leopard with the Kidde, and the Calf, and the Lyon, and a fat Beast together, and a little Child shall lead them, &c. Meaning thereby, that when a man is called into the State of grace, howsoever by Nature he have the greediness of a Wolf, the wildness of a Leopard, the fierceness of a Lyon, the cruelty of a Bear, he shall lay away his savage and brutish Nature, and become gentle, and live peaceably with all men. We are at peace with our own selves, which is the peace of a good conscience, when it being washed in the blood of Christ, ceaseth to accuse and terrify, and beginneth to excuse and comfort us; when neither Hell, nor Death, nor damnation, nor any danger doth dismay us, or bring us to despair: but in the midst of all, we have the peace of God ruling in our hearts, as the Apostle speaketh. Coloss. 3. 15. If a man wear at peace with the Angels, with men, and with all the Creatures, if he had no Enemy to encounter him, but lived at peace with others: yet if he were at war and Mortall enmity with himself, if he felt the terrors of conscience, and his own heart condemning him, he should quickly find what a great blessing it is to have a clear conscience, which is a continual Feast. This peace was in David, when he said, in the midst of manifold dangers, I laid me down and slept, and rose again; for the Lord sustained me: I will not be afraid of ten thousand of the people that should beset me round about. This is of such excellency, that it is called The peace of God that passeth all understanding: it is instead of a guard, to keep our hearts and minds in Christ. We are at peace with our enemies, both because so soon as we believe in Christ, we seek to have peace with all men, so far as is possible, and as much as lieth in us, and because God restraineth the malice of the Enemies, and inclineth their hearts to embrace peace; Thus God brought Abraham and Isaac into favor with Abimelec King of Gerar, that he was ready and willing, no only to receive peace when it was offered, but to crave peace when it was not desired. Thus God brought Daniel into favor with the chief of the Eunuchs and sundry others, to find the fruits of love at the hands of their enemies, because he hath the harts of all men in his own hand, to wind them and turn them at his own pleasure.
Lastly, we are at peace with all Creatures in Heaven and Earth; above and beneath, which are made to serve for our benefit and salvation. The Prophet saith; Thou shalt walk upon the Lyon and the Asp, the young Lyon and the Dragon shalt thou tread under foot. And God promiseth, To make a Covenant for them with the Beasts and Fowls, that they shall walk safely. All these privileges teach us (having such a large peace with God and his Angels, with the Church and our own selves, with our Enemies and all Creatures) that it is the most comfortable thing in the world, to be under the grace and Covenant of God, and that nothing is more to be desired, then to feel the favor of God towards us: for having this, we possess all things. If we want him and his favor, though we have all the world, it will not nor cannot content us, but all things are cursed to us, and we to them.
Lastly, seeing all that are accepted of God, are blessed with all good things, this teacheth us the wretched and fearful condition of all such, as by reason of sin are out of favor with God, they shall find no rest, they shall have no peace, heaven and earth shall conspire against them, and deny them succor and comfort in the day of God's punishment and visitation. It is said of Ishmael, that his hand should be against every man, and every man's hand against him: so is it with all the ungodly, not reconciled to God, they shall find no sound comfort in any Creature, but shall have all the World against them. This is a great misery and torment, lying heavy upon the wicked, and piercing their Souls as the flashings of Hell, according to the saying of the Prophet; I create the fruit of the lips to be peace; peace unto them that are far off, and to them that are nere, saith the Lord, for I will heal them: but the wicked are like the raging Sea that cannot rest, whose Waters cast up Mire and Dirt, There is no peace, saith my God, to the wicked. God setteth himself against them, and all Creatures shall confound them and fight against them, until they are confounded and overthrown. And as the Apostle speaking of the blessed and happy estate of the godly, declareth, that all things are theirs: so on the other side we may truly say of the ungodly, that nothing is theirs; they have Title and interest in no creature to receive any comfort in them, or stay from them, or protection by them. God is become their Enemy, the Angels are armed to destroy them, their own consciences convince and condemn them, the Heaven is shut against them, death is the gate of Hell unto them, affliction is a means of murmuring in them, the World is a Snare unto them, Christ is a Rock of offense unto them, the Gospel is the favor of death unto them, the mercy of God is made a Packe-horse for their sins, all the ordinances of God are abused by them, and all the works of God's hands shall be Instruments of their confusion. If anything may be accounted theirs, it is destruction of their Souls, confusion of their faces, contempt of their persons, horror of their consciences, the company of the Devils, the tormenting of their bodies, the feeling of God's wrath, and the separation from his presence and glory; all these shall indeed be theirs, and wholly theirs, and only theirs, and always theirs, when their secret sins and wickedness shall be revealed. Then they shall call to the Hills to cover them, and try to the Mountains to keep them from the sight of God, from the seat of his judgment, and from the fierceness of his wrath and indignation. And as the Apostle teacheth, concerning the godly (as we shown before) that all things work for the best to them: so we may truly teach on the contrary, that to those which love not the Lord, nor the Lord them, all things turn to their destruction, and further their condemnation; the Word, the Sacraments, and all other exercises of Religion, as we see in the Israelites, and in Judas, whom no instructions could convert, no miracles could move, no means could profit or bring to repentance. If a man had any suit in some Princes Court to make, or a supplication to put up, and there should find the Prince, the Peers, the Nobles, the Commons, and all men set against him to cross him and contradict him, to resist and gain-say him, his case would be judged of all men to be most miserable: but thus the case standeth with all evil and ungodly men that stand in need of God, and of good men, and of all God's Creatures; yet shall have no relief or refreshing from them: God will deny them, Christ will not know them, the Spirit will not comfort them, the Angels will not guard them, the Prayers of the Church will not help them, the Gospel shall not pardon them, the Sacraments shall not strengthen them, the Beasts shall not spare them, the Creatures shall not sustain them. And if they shall peradventure find any comfort or consolation in them, yet what would that avail them, when their own conscience within their own breasts, should arraign them as a Malefactor, convince them as a witness, condemn them as a Judge, and torment them as an Executioner? This we see in the example of Cain, when he had made a breach and wound in his conscience, he could rest nowhere, he could abide in no place, he stood in fear of every Creature, he cried out; My punishment is greater then I can bear: Behold, thou hast cast me out of this day from the Earth, and from thy face shall I be hid, and shall be a Uagabond and a Runnagate in the Earth, and whosoever findeth me shall slay me. In this State and condition do all the Reprobate and unregenerate stand, they shall find no peace in any Creature in Heaven and Earth, and their own conscience as a thousand witnesses shall torture and torment them. And if any time they seem to have peace and to find rest, their peace is a false and deceitful peace. They laugh sometimes, but it is from the teeth outward, and in mirth the heart is heavy. They have riches, but they are as Usurpers and as Thieves have them, who shall come to be arraigned and condemned for them. Their outward estate seemeth happy, but it is most slippery and uncertain: when they say, peace, peace, then cometh sudden destruction, as the pain upon a Woman in travail. But the righteous, howsoever they seem many times miserable in trouble, and destitute of all good things, do indeed want nothing which God seeth to be for his glory and their good, they have that true peace which our Savior promiseth to leave with them, and to bestow upon them: Peace I leave with you: my peace I give unto you, not as the world giveth, give I unto you: let not your heart be troubled, nor fear. Mark then the difference between the godly and the ungodly: the condition of the godly is in show miserable, but indeed most blessed; They are as unknown, and yet known: as dying, & behold they live: as chastened, and yet not killed: as sorrowing, and yet always rejoicing: as poor, and yet making many rich: as having nothing, and yet possessing all things. On the other side, the condition of the wicked is in show blessed and happy, but indeed and in truth, most wretched, lamentable, and miserable. Their laughter is madness, their peace is unquietness, their joy is sorrow of heart, and the end thereof is heaviness. To this purpose the Wiseman saith; There is away that seemeth right to a man, but the issues thereof are the ways of death. So then, howsoever the ungodly eat and drink, sing and dance, jest and talk of vain things, howsoever they labor to avoid grief, and put away the evil day far from them; howsoever they pass away the time merrily, and live as if they had made a Covenant with death, yet they cannot be in quiet and rest, for they have an Hang-man and Tormentor within them, from whose hands they cannot be delivered; to wit, their conscience which doth check them and terrify them, before the judgment seat of God, although they strive to make themselves believe that there is neither God not Devil; neither heaven nor hell; neither salvation nor damnation. Thus much of the blessings craved in this salvation.
Let us see the Reasons to confirm us in this truth. First, God is the fountain of all good things, and the Well-spring of all graces whatsoever. He is a most bountiful and liberal Giver, none can help us but he alone. If he shut his hands, who can open them? If he stop his ears, who can hear? If he turn away his eye from us, who can see our wants? If he close up his heart, who can show mercy? Hence it is that the Apostle saith: For of him, and through him, and for him; are all things: to him be glory forever, Amen. And James, in the first Chapter of his Epistle. I am. 1. 17. Every good giving, and every perfect gift, is from above, and cometh down from the Father of lights, with whom is no variableness, neither shadow of turning.
Secondly, the three persons in Trinity, do work jointly together, even from the first beginning of our creation, to the last finishing of our salvation. It is said, all things were made by the Son, and that without him, nothing was made that was made; the Spirit also did sustain and uphold that confused Lump, which was the matter of the universal: so that they are said and set down to be Creators as well as the Father. In the work of our salvation, the Father willeth it, and electeth us; the Son meriteth and deserveth it, the Holy Ghost applieth and appropriateth it. This is it which Christ himself saith. John. 5. My Father worketh hitherto, and I work. And Chap. 16. When he cometh, which is the Spirit of truth, he will lead you into all truth. So we might say the like, touching the gifts of Sanctification and Justification, the Father forgiveth and washeth away sin by the blood of Christ, through the sprinkling of the Spirit: he mortifieth sin by the power of the death of Christ, through the working of the Holy Ghost: he raiseth unto newness of life, by the power of Christ's Resurrection applied by the Spirit: he justifieth us by the righteousness of Christ, imputed and appropriated unto us by the Spirit. Seeing therefore that God is a most munificent and liberal giver, rich unto all, and niggardly to none, and seeing these three persons being one God, do work jointly together in all things touching the creation of the World, and the salvation of man, and the redemption of our Souls; it followeth, whensoever we want any gifts needful for Soul or body, for this life, or the life to come, we must ask the supply of them at the hands of God only, the Father, the Son, and holy Ghost.
Now let us handle the Uses briefly that arise from hence. First, we see, that it is necessary for all that would pray aright, and would obtain that which they desire, to be well instructed in the Unity of the Godhead, and the Trinity of the persons, and to know the distinct properties of the persons, without the understanding whereof, we worship not the true God, but an Idol. Our Savior in his conference with the Woman of Samaria, chargeth the Samaritans to worship they know not what: so do many in our days, both Heretics and ignorant persons, they call upon God confusedlie, but they have no particular knowledge of God at all. We must conceive no otherwise of God in our mind, then he hath expressed in his word. The scripture teacheth to knowledge, to believe, to worship one God, and him only. If we conceive or imagine, or receive a multiplicity of God's, we turn the truth of God into a lie, and we erect unto our selves so many Idols. Again, the same Scripture setteth before us three persons in that Godhead; the Father, which is the first person in the Trinity of himself; the Son, which is the second person, begotten of the Father; the holy Ghost, which is the third person, proceeding from the Father and the Son. The Father is God, the Son is God, the holy Ghost is God, and yet these three persons are not three God's, but one only God. And here we have in this place a notable Testimony of the God-head of the Son, where the Apostle desireth, and prayeth for grace and peace to be given to Philemon and his Wife, to Archippus and the Church, not only from God the Father, but from the Lord Jesus Christ. This had been monstrous & horrible Idolatry and blasphemy. Lastly, if Christ had not been in Nature, Majesty, and glory equal with the Father, he of whom, and from whom, we crave spiritual and eternal gifts, And of whose fullness we receive, and grace for grace, must be confessed and believed to be God: but such is Christ Jesus, and therefore let this be an article of our Faith written in our hearts, acknowledged with our mouth, and confessed in the Church forever, that Christ is true God.
Secondly, all good things are to be craved of God, whether it be the supplying of his graces, or the removing of our troubles, we are taught to go immediately to God by Christ whensoever he blesseth us, and to return unto himself the praise of his own work. This duty being required, it serveth to meet with many corruptions that are too common in the world. It convinceth such Heathnish minded men as are of dead harts, and have no spark of the life of God's Spirit in them, that receive and swallow up daily diverse blessings, yet never look to GOD that blesseth them, but we are like unto the Swine that go groveling to the ground, like the Horse and Mule that have no understanding at all, and so use all the profits and pleasures of this life, without any acknowledgement and consideration from whence they come, and of whom they have received them: or like unto the Israelites when they had forsaken God. They sat down to eat and drink, and rose up to play: or as Esau, He did eat and drink, he rose up and went his way, he filled his paunch, and such was his profaneness, that he was touched with nothing. These men do daily devour infinite mercies of God, and yet never call upon him. In him they live and move, and have their being, yet never acknowledge him, from whom they receive life, and breath, and being. This is an evident argument of a profane Spirit, and made the mark of an Atheist, not to pray to God. Moreover, it reproveth such as having great benefits bestowed upon them, do not magnify the Author and giver of them, but some praise themselves, and ascribe them to their own power, and so sacrifice to their own yarne, as Nebucadnezzao did. Dan. 4. 27. Is not this great Babel that I have built, for the House of the Kingdom, by the might of my power, and for the honor of my Majesty? This way do the greatest sort of men offend, if they have anything, they impute it to themselves, and thank their own hands, and ascribe it to their own labors, to their early rising, to their late going to bed, but never remember the Name of God, nor consider that whatsoever we have for Soul and Body, and all things belonging unto them are from God, whether of necessity, plenty, or pleasure. Let us learn to confess, and say with the Prophet. Psalm 23. Thou dost prepare a Table before me in the sight of my adversaries, thou dost anoint mine head with Oil, and my Cup runneth over. Some likewise bless their Idols and the works of men's hands, which is detestable Idolatry, as Belshazzar did, who when he brought forth the golden Vessels that were taken out of the Temple of the Lord's house at Jerusalem, he praised his God's of Silver and Gold, to whom he ascribed the praise of the victory, and contemned the true God who liveth forever. Others, call upon Saints and Angels, instead of flying unto God; as they do that embrace the Religion of the Church of Rome, who for every purpose and use have a several Saint; as likewise the Heathen had that knew not God. For touching the Idolatry of the Gentiles and of the Papists, touching superstition of the one and the other, blood cannot be more like to blood, Milk to Milk, or an Egg to an Egg, then one of them is to another, as may appear by the conference and comparison of them both. For first, there was no Nation, no Province, no Citty, no House, which had not some peculiar protecting God to stand for them against Enemies, and to defend them from evil; as Babylon had Belus; Egypt had Isis and Osyris; Athens had Minerva; Ephesus, Diana, &c. Thus is it among the false Catholics, and false Christians; Spain hath James; France hath Saint Denis; Germany hath Saint George; Venice hath Saint Mark; Coloine hath the three Kings; Rome hath Peter and Paul; the Hungarians have Ludouick; Milen hath Ambrose; and so other people, other Patrones: Secondly, among the Gentiles, the Elements had their several God's to rule over them, and to bear all the sway in them, as the Heaven and Fire, had Jupiter; the Air, Juno; the Sea, Neptune; and Hell had Pluto: not much unlike is it among the Papists, where Agatha ruleth over the Fire: Nicholas over the Sea: Valesianus Theodulus over the tempests, &c. Thirdly, the Gentiles had a certain God assigned to their Cattle; as Apollo and Pan the Sheepheards God, and likewise to the fruits of the Earth: as Apollo ripened their fruit: Bacchus increased their Wine: Ceres sent them store of Corn: so is it among the Romanists: Wendelinus taketh care of their Sheep, Eulogius of their Horse, Pelagius of their Oxen: Anthony of their Pigges and Swine: Iodocus over their Fruits of trees: Urbanus over their Vines: and (to show themselves no wiser then a Goose) they gave the charge of their Geese to Gallus. Fourthly, the Religion of the Gentiles assigned several God's for several diseases, and those they called upon to heal them and help them, they called upon Apollo for the plague; upon Hercules for the falling sickness: upon Juno for Women in travail: so the superstition of the Papists, hath assigned and deputed diverse He-Saints and She-Saints to the same purpose: they pray to Sebastian against the Plague: to Petronella against the Ague: to Saint John against Poison: to Apollonia against the Tooth-ach: to Anastasius against the Head-ach: to Mark against sudden death: to Liberius against the Stone: to Margaret for Women in travail: to Uincent, for the recovering and restoring of things lost: Saint Felicitas gave Male Children: Anna, Riches: and Barbara provided that none should die and depart before that they had received the Sacrament.
Fifthly, the Heathen had peculiar God's that were the Patrons of learning and learned men, and gave knowledge in Handy-crafts, as such as were studious Apollo, Minerva, and the nine Muses: Smiths, had Vulcane: Physicians, Aeculapius: Soldiers, Mars: Hunters, Diana: Mariners, Castor and Pollux: Harlots, had Venus, Flora, Lupa, and the like: If we come and compare these with the Church of Rome, we shall see the like practice, for among them the God of the learned, is Gregory: of the Painters, Luke: of the Physicians, Cosmas and Damianus: the God of Soldiers, is Saint George: of Smiths, Eulogius: of Shooe-makers, Crispin: of Tailors, Gutman: of Hunters, Eustachius: of Harlots, Magdalena and Asra. Lastly, the superstition of the Papists in worshipping Idols, is the same with the Idolatry of the Gentiles: for the Heathen did build Churches and Chapels, erected Altars, ordained Priests, set up Images, appointed Feasts and forms of prayers, offered gifts, burned Incense, and fell down before their false God's, which are the true works of men's hands. They sware by their names, when they entered into their Temples, they sprinkled themselves with holy Water, and they carried about with them their Images to worship. Let any man compare the Roman Religion, and the manners of worship retained and practiced in that Church, and then let him openly declare, whether (the names only of the Idols being changed) the same Idolatry be not still maintained and continued; and whether the old Idolaters, which were the Gentiles; and the new Idolaters, which are the Papists, do any whit differ? But to leave them either to the mercy of God, to open their eyes, or to judgment, to make them that see not, more blind, let us acknowledge God only to be our Patron and Protector, who ruleth over Sea and Land, who taketh care of us and ours; whom we Are commanded to call upon in the day of trouble, with promise to hear us. Christ Jesus teacheth us a form of prayer, and willeth us to say: Our Father: and therefore let us go to the root, not to the branches; to the Fountain, not to the streams: to the Creator, not to the Creatures.
Lastly, seeing all gifts come from God by Christ, we are put in mind to use them all to his glory, of whom we have received them. If GOD have given us wit, wisdom, knowledge, authority, credit, riches, strength, honor, and such like, we must remember wherefore they have been bestowed upon us, and must be referred to their right end; not thereby to magnify our selves, and to set up our own Names, but to glorify the Giver of them, and to praise his great Name. If this be not the mark we aim at, and if every blessing do not make us gain some glory to God, who hath thus magnified us, and lifted up our heads above our Brethren, it had been better for us we had never received these blessings, but had been as wandering Clouds without Rain, as corrupt Trees without Fruit, and as empty Vessels without Water. Hence it is, that the Apostle remembering, that through God's blessing we are made partakers of food, he addeth; Whether therefore ye eat or drink, or whatsoever ye do; do all to the glory of GOD. It is a notable comfort unto us, to use his blessings aright, that they that used their Talents well, were honored of the Master, and had more given unto them.
It is a fearful sin to abuse them, and to turn them to the dishonor of God, to the hurt of his Church, and to his own destruction. This is a common sore and sickness in our days. Whatsoever we have received, we have received in not for our selves alone, but for the good of others, and the glory of God: so that wear not to be lifted up in the pride of our own hearts, nor disdain or contemn our Brethren, but consider that there is nothing which we have not received, and therefore we must not boast as if we had not received it.
4
I give thanks to my God, making mention always of thee in my Prayers.
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(When I hear of thy Love and Faith, which thou hast in the Lord Jesus Christ, and toward all Saints.)
We shown before, that the Prayers used by the Apostle, are partly a salutation; and partly a thanksgiving. Of the salutation we have spoken hitherto: Now followeth the Thanks-giving, wherein he giveth thanks to God for such good things as were found in him, and thereby conceiveth hope to obtain of him that which he requested. The Thanksgiving is set forth: First, by the subject or person, to whom thanks are rendered, to God. Secondly, by the time, when he praiseth God for him, not sparingly, or seldom, but oftentimes, and continually when he prayed unto God, and poured out his supplications unto him. Thirdly, by the efficient cause, the hearing of his virtues and graces that abounded in him; to wit, his Faith in Christ, and his love to the Saints, the poor afflicted members of Christ. So then, we see to whom he gave thanks, to God: when he gave thanks for him, always when he prayed: and wherefore he gave thanks because he heard of his faith and love. As if he should have said; As I wish unto you all the full favor of God, and all prosperity, both of Soul and body: so I cease not to rejoice in thee, and to offer praise and thanks for thee to God whom only I serve and hang upon; even so often as I pray unto him, I remember thee, and that upon good ground and trial, for I do daily hear from the Churches of the worthy fruits of the Spirit of God that dwell in thee; namely, of thine unfeigned Faith which thou hast toward the Lord Jesus Christ, and of thy fervent love which thou showest to all the Saints, that stand in need of thy relief & comfort. Thus much touching the order and meaning of the words.
But before we proceed to handle the several Doctrines offered to our considerations in this division, it shall not be amiss for us to answer three doubts that may arise out of these words. First, the question may be asked, why the Apostle calleth God, his God, as if he were no man's GOD but his. Secondly, the Rhemists in this place gather two notable errors, Justification by works, and Prayer to the Saints, and make Faith to be no less in the Saints then in Christ. The like collection is made by Bellarmine, that we must believe in them, and hope in them, as in our Patrones, because the Apostle maketh mention of Philemon's Love and Faith toward Christ, and toward the Saints; so that they gather, that there is Faith toward the Saints as well as toward Christ. Thirdly, it may be demanded why Philemon's love is limited to the Saints, and to no other. Touching the first doubt arising out of the fourth verse, it may seem strange unto some, that the Apostle should say, I thank my God. Is he not the God of the rest of the Apostles and of all believers, as well as his God? Is he the God of the Mountains, and not of the Valleys? Is he the God of the Jews only, and not of the Gentiles? Yes, even the Gentiles also.
Paul therefore may be thought of many, to inclose a Commons, and to encroach upon the right of others, he may seem very courteous, and to claim and challenge as proper to himself, that which belongeth generally to all the faithful. But the Apostle setting down his right and interest in God, doth not deny or debar others of their privilege. He doth herein express the nature of a true Faith, which is to believe, not only that he is the God of other Men, but that he is his God, and that he was to believe in him, to rest in him, to depend upon him, to look for all good things from him. Hence it is, that the Prophet Daniel praying unto God, saith sometimes; O our God, and sometimes again, O my God. To say (our God) is a word of Charity: to say (my God) is a word of Faith: the one, respecteth others; the other, reflecteth upon our selves. When we pray Our Father, we show our love to the Brethren; when we say, My Father, we show our Faith, that we have our part and portion in God as well as others, and are to apply the promises of Grace, (made to all believers) particularly to our selves, otherwise they cannot help us and avail us. But of this we shall speak more afterward, when we come to the Doctrines.
The second question ariseth from hence, that Paul seemeth to make Faith respect the Saints, & so to teach us to believe in them, and to pray unto them. For in the fifth verse he saith, he heard of Philemon's love and Faith which he had toward the Lord Jesus Christ, and toward the Saints. But if the Apostle had meant to teach Faith to men, and to direct us to believe in Saints, he should be contrary to the Doctrine delivered by himself, contrary to the rest of the holy Scriptures, and contrary to the Articles of our Faith. Contrarie to himself, because he teacheth, that we cannot call upon any, whom we do not know out of God's word, and believe to be both able and willing to help us, saying: Whosoever shall call on the Name of the Lord, shall be saved: how then shall they call on him, on whom they have not believed? Where he reasoneth thus, that we must believe only in God, and therefore pray only to God. He should be contrary to other Scriptures, because we are taught by them, To come with boldness to the Throne of Grace; & therefore the invocation of Saints is vain and needless, seeing we have a free access and bold approaching unto God through Christ: again, they are Curssed that trust in man, and make flesh their Arm, and so with-draw their heart from the Lord. Christ calleth us unto himself, and commanded us to ask the Father in his Name, for the Father himself loveth us. He should be contrary to the Articles of Faith, wherein we are taught to believe only in God, the Father, the Son, and the holy Ghost. Again, 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 Jesus Christ, and love to the Saints. For after that he had commended Philemon, for two chief gifts of God, Faith and Love, in both which, consist the perfection of a Christian man, he assigneth to either of them their propper subject; namely, that Faith is in our Lord Jesus Christ, and Charity is toward all the Saints, which distinction and diverse Relation, may appear by the Latin Interpretour, and by their own Rhemish Translation, altering the preposition, and reading it thus; Love and Faith in Jesus Christ, and toward all the Saints. Thirdly, the Apostle else-where having occasion to mention these two graces of God, he doth describe them distinctly by their several obiectes, and expressly referreth Faith to Christ, and love to the Saints, as writing to the Ephesians he saith; Therefore also, after that I hear of the Faith which ye have in the Lord Jesus, and love toward all the Saints, I cease not to give thanks for you, making mention of you in my prayers. So in the Epistle to the Colossians, We give thanks to God, even the Father of our Lord Jesus Christ, always praying for you: since we heard of your faith in Christ Jesus, and of your love toward all Saints. Compare these two places with the words of Paul in this place, and we shall see they serve as a Key to open this, and do utter that plainly which here is spoken more darkly. Thus we see by the way, that the Scripture is the best Expositer and Interpretour of the Scripture, and that which is spoken obscurely in one Book, is made evident and manifest in another. Fourthly, it were not hard to produce and allege sundry authorities and testimonies of elder times, thus distinguish the words as we do, and avouching that no Faith and confidence is to be put in any of the Saints, as if the Apostle had said; I know how great Faith thou hast reposed in our Lord which hath saved us, and with how great Charity thou hast relieved them that are the Servants of God, and esteem godliness. Lastly, Faith in the Saints cannot be proved, and invocation of them established and grounded from hence, because the Apostle speaketh of the Saints living, not departed; in the Church Militant, not Triumphant: the Saints on Earth, not in Heaven. For the Saints on Earth want our help, and crave our relief to be extended toward them: but they that are in glory and have received their Crown, do not stand in need of our comfort and refreshing: and therefore this is a weak foundation to build the Popish Faith and belief, in Saints that are dead and departed out of this life, seeing the Apostle understandeth it of one sort, and they take it and stretch it to another.
The third question is this, why the Apostle restraineth Philemon's love to the Saints, whereas love is a common debt that we owe to all men, as the Apostle saith; Owe nothing to any Man, but to love one another, for he that loveth another, hath fulfilled the Law. Seeing therefore, love should not be restrained to the Saints, as though we ought to shut up our bowels of pity and compassion from others, and seeing we are not to despise our own flesh, but honor the Image of God engraven in our Nature: how is it, that his love which ought to comprehend all mankind, and enlarge it self to all others, is only mentioned to have been toward the distressed Saints and Members of the Church? The reason is, they which are of the Household of Faith, are tied to us by a stronger and straighter band of friendship and familiarity, and God commendeth them unto us more particularly, and so they ought to challenge the first place, in declaring the fruits of our love. The Apostle doth direct us to this point, when he saith; While we have time, let us do good unto all men, but especially to them which are of the Household of Faith. We are charged to love all, but we must love the Saints with a peculiar and special love, even as heirs with Christ, and Members of the same body with us. God requireth of us to love all men as his Creatures, but the godly as his Children. Though therefore our love should be common, and extend it self far and near into all the world: yet there should be certain degrees, and an order in our love should be observed. We are commanded to love all, but we are not commanded to love all alike. We are bound to love the godly and ungodly, but we are not bound to love the ungodly as the godly; the Reprobates as the elect; the Vessels of wrath, as the Vessels of honor; the Children of Belial, as the Children of God. We are therefore here directed, whom we are most nearly and dearly to love, even those that have Christ dwelling in their harts, and grace shining in their faces. Contrary to the practice of worldly Men, who only love such as are of this World; their love is like themselves, profane men, a profane love: carnal men, a carnal love: they love evil men for their evil, because they partake with them in evil: they hate the godly for their godliness, because they are unlike them, and will not run with them into all excess of riot, according to that which the Prophet hath, They that reward evil for good are mine enemies, because I follow goodness. This agreeth with that which Christ told and taught his Disciples, If ye were of the world, the world would love his own: but because ye are not of the World, but I have chosen you out of the World, therefore the World hateth you. Thus much touching the deciding of the doubts and answering of the questions, that arise out of these two verses: Now let us come to the observations that arise therein.
The words being interpreted, and diverse questions answered, let us see what points offer themselves fitly to be deserved. First, he beginneth with a thanksgiving, to teach that it is meet and necessary to give thanks to God for benefits received at his hands, according to the Doctrine of the Apostles In all things give thanks, for this is the will of God in Christ Jesus. We are ready to forget such mercies as we have received, and thereby make our selves unworthy of further favor. Secondly, consider to whom he giveth thanks, to God: not to any Saint or Angel, or any Creatu •… , to guide us in the performance of this duty. Thirdly, mark the person, for whom, for Philemon: so that we are not only bound to give thanks for our selves, but for other, especially when we see God's word to bring forth fruit in the hearts of Men. Thus doth Paul in this place, rejoice for the godliness of Philemon, and everywhere in his Epistles showeth himself exceeding glad for the conversion of Nations and people to the Faith. Thus the Church of the Jews are said to glorify God, when they heard of Paul's conversion. This is the duty of all Christians, specially of the Ministers, to pray continually for the Flock committed unto them, and to praise the name of God for their increase in godliness.
Fourthly, observe that first he mentioneth his thanks-giving; then his prayers for him, so that he joineth the one with the other. Whereby we see, that prayers conceived for our selves or others, are not to be severed from giving of thanks. For no man is so perfect in this life, but be hath need of daily increase in grace: and therefore we must so give thanks for our Brethren to God, in regard of the graces of his spirit which they have received, that we also pray incessantly for their growth in those graces. Besides, no man standeth so firmly rooted and grounded in grace, but he may fall, and by his fall have his gifts lessened and diminished, unless he be strengthened and stayed up by the means and helps that God hath appointed: among the which are Prayers, both our own and others.
Fifthly, he saith his Faith and love were heard off, and spread abroad far and near: so that we see God's graces bestowed upon us, will not be hidden and concealed. We are set as upon a Theater to be seen, all men's eyes are fixed upon us, all Men's mouths will be opened to speak of us, and all men's ears will listen what they can hear of us, even then when they are absent from us. On the other side, what evil soever we commit, we cannot conceal and cover, we have many eyes upon us we shall have a thousand ears to hearken, and ten thousand mouths to prattle against us, so that we must so walk as we saw many with us, and many saw us how we walk. Sixthly, we see here a notable difference between unfeigned praise, and feigned flattery. The Apostle without any feigning and fawning, rehearseth in this place the commendation of Philemon, as he doth in other places of the whole Churches, thereby to encourage them in well doing, and to stir them up, to continue fast and faithful to the death, and to hasten to the end of the race set before them. But such as flatter and use colorable words are wholly at the beck of others, extolling and admiring whatsoever they do or speak, whether it deserve praise or dispraise. It standeth us upon to consider whom we praise, and wherefore we praise them, that it be for such good things as appear to be in them.
And there are many reasons to warrant and confirm this Doctrine. First, it serveth exceedingly to advance the glory of God that men grow in godliness, which ought to be an effectual reason to move us to rejoice: for what is there, that should more cheer and rejoice us, then when God's Name is magnified, and his truth extolled among the Sons of Men. In all things that we do, if we do them aright, we should aim at God's glory. Now, as the Name of GOD is blasphemed by careless and wicked professors, (the Apostle charging the Jews, that through their evil life, the Doctrine of God was slandered:) so on the other side, God is greatly honored, when our deeds accompany our words, and a godly life adorneth and garnisheth a good profession, according to ihe commandment of Christ; Let your light so shine before men, that they may see your goodworkes, and glory your Father which is in heaven.
Secondly, the forwardness of one, is a notable means to draw forward another. For as one wicked man maketh another, and he that is seduced, is an Instrument to seduce another: so he that is truly converted, will not rest in the quiet fruit and inward comfort of his own conversion, but labor to convert others, and so make them partakers of that comfort which they have found. The Apostle writing to the Thessalonians, saith of them; Ye became followers of us and of the Lord, and received the word in much affliction, with joy of the holy Ghost, so that ye were as ensamples to all that believe in Macedonia and in Achaia. They that are gained to the faith, will be means to gain others, so that the winning of one is the gaining of another. This we see in the conversion of the Apostles. When Andrew was brought to Christ, He found his Brother Simon first, and said unto him, We have found that Messias; which is by interpretation, that Christ. So when Christ called Phillip, and said unto him, Follow me: Phillip found Nathaniel, and said unto him, We have found him of whom Moses did write in the Law, and the Prophets, Jesus that Son of Joseph, that was of Nazareth. The like we see in the Woman of Samaria, when Christ had preached salvation unto her, and offered unto her the Water of life, that she should thirst no more; she left her Water-pot, and went into the Citty, and said to the men; Come see a man which hath told me all things that ever I did, is not he that Christ? Being moved her self, she moved others: being drawn, she drew others to Christ.
Thirdly, it is a great comfort to the Pastors and Teachers of the Church, when such as are taught, do grow in grace, and prosper by those means that are brought and offered unto them. The Apostle calleth the Philippians his Brethren beloved and longed for, his joy and his Crown: wherein he accounteth their growth, his honor: their increasing, his rejoicing: their faith, his hope: their flourishing, his felicity: so when he had praised God for the zeal of the Thessalonians, in receiving the word, in following other Churches, and in suffering affliction for the Gospels sake, he addeth this reason; For what is our hope, or joy, or Crown of rejoicing? Are not even you it, in the presence of our Lord Jesus Christ at his coming? Yes, ye are our glory and joy. He doth not make the matter of his glorying, and the occasion of his rejoicing to be his calling, so much as the fruit of his calling: he doth not comfort himself so much in his Apostleship, as in the effect of his Apostleship; that is, the conversion and salvation of the Thessalonians. If a man have never so high and eminent a calling in the Church or Common-wealth, he cannot comfort himself so much therein, as when he seeth the blessing of God upon his labors, when he remembereth he hath kept a good conscience therein, and considereth he is to God the sweet savor of Christ, in them that are saved, and in them that perish. It is a great comfort to the Husbandman after his toiling and tilling, after his planting and ploughing, to see the fruits of his labors, and to behold the increase of the earth, that yieldeth usury, advantage, and increase when it is sowed. So it fareth with the spiritual Husbandman, whose labor is greater & oftener, enduring all the year long, whose patience is greater in waiting for the early and latter rain, whose gain and profit is less in tilling a dry and barren soil, that yieldeth little or no increase, but a crop of cares, a bundle of Briars and Bushes, and an Harvest of Thorns and Thistles, that are reserved for the fire.
Lastly, the graces of God, and the growing in these graces, are fruits of their election, and seals of their salvation, so that the Angels in Heaven rejoice at the conversion of a Sinner. Every grace of GOD addeth assurance: the greater graces, the greater assurance: the more graces, the more assurance: the growth of graces, is the growing of our assurance. For if these things be found and abound in us, they will make us neither to be idle nor unfruitful in the acknowledging of our LORD JESUS CHRIST, but give us a comfortable assurance of our eternal election and effectual calling. So the Apostle giveth thanks for all the Thessalonians, making mention of them in his prayers, and remembering the efficacy of their Faith, the diligence of their love, and the patience of their hope: by all which he gathereth assuredly, as building upon certain knowledge, that they are elect of God. Now then, to lay these reasons together, and to gather them as upon an heap: seeing nothing bringeth greater glory to God among men, nothing serveth better to draw on others, nothing ministereth greater joy to the Teachers, nothing sealeth up more surely their salvation, then the increase of his Kingdom, the growth of the Saints, and the enlarging of the bounds of the Church; it followeth, that all God's Children must show their joy and gladness, when they see any to increase in the obedience of the Gospel, to grow in grace, and to proceed constantly in the truth of God,
The Uses remain to be considered and learned of us. First, we see that the principal and chiefest thing which the Minister should seek and search after, is the profiting of his people, and the building up of the Kingdom of God among them. For his joy in their growth, and his comfort in their conversion, will cause him above all things to labor after it. There is no comfort in the Minister like to this comfort, when he seeth the fruits of godliness, as it were the marks of God's Spirit to shine forth brightly in his people. What comfort hath the Husbandman, more in his husbandry, then to see the fruits of the earth; not to be blasted, but to be blessed; not to wither, but to grow; what joy hath the Shepherd like to this, when he seeth the flock not to be infected, but to flourish: not to be rotten and scabbed, but to be sound and whole: not to decrease and decay, but to increase and to bring forth thousands and ten thousands in our streets. What greater delight hath the Nurse, then to see her child live in health, grow up in strength and stature and prosper in the world? So there is no comfort like to this comfort, no joy like to this joy, no delight like to this delight, to behold the harvest of the Lord, the sheep of Christ, the Children of God, to flourish and to increase more and more to grow from faith to faith, & from grace to grace, until they all meet together unto a perfect man; and unto the measure of the age of the fullness of Christ. Hence it is, that after the Apostle had testified his joy and thanks to God for the faith and love of the Colossians he addeth: for this cause we also, since the day we heard of it, cease not to pray for you, and to desire that ye might be fulfilled with knowledge of his will, in all wisdom and spiritual understanding, that ye might walk worthy of the Lord, and please him in all things, being fruitful in all good works, and increasing in the knowledge of God, and let us by this example comfort our selves in such as increase in good things, and pray for such as are coming forward. We live in a decaying and declining time, wherein many have forgotten their first love: we see the cold season and Winter of all Godlines, wherein men are frozen in the dregs of Sin. We may behold with our eyes (if we be not stark blind) a general wasting, languishing, and consumption of the heat and heart of Religion. If then in this common pining of the vital parts, we may discern any reviving and refreshing to appear, or any flourishing of Godlines (which seemed dead at the root) to spring up, let it be a comfort unto us, and teach us to give God the glory, who maketh light to come out of darkness, and life to arise out of death. This serveth to reprove those that never desire the profiring of their people, nor regard what their estate, and how their standing is in heavenly things: they never consider whether they go forward or backward: whether they grow upward or down-ward, to Heaven or to Hell, to God or to the Devil, to Salvation or to damnation. These are they that feed themselves to the full, but regard not to feed the flock over which the holy Ghost hath made them overseers. These are they that live of the Alter, but care not to minister at the Alter: they will be sure to reap carnal things but they have no conscience to sow spiritual things. They live of the Gospel, but they will not preach the Gospel. The Apostle testifying his longing and thirsting after the salvation of the Church, said, I seek not yours but you. But these men, if they would speak the truth from their hearts, might say: we seek not you, but yours, we care not what become of you, so that we may find the sweetness of that which is yours. How far are these from the zealous affection of the same Apostle, who became all things to all men if by any means he might save some: he teacheth that a necessity lay upon him to preach the Gospel, and denounceth a woe upon himself if he preach not the Gospel. Let us all in our places follow his example, and pray unto God to give the grace of conversion to turn the hearts of men to the saving knowledge of the Gospel: and where he hath granted this mercy let us pray him to increase it more and more, and to continue it unto the day of Jesus Christ.
Secondly, as the growing in good things is matter of joy, so on the other side, it is caused of great sorrow and grief of heart, when the professors of the saith, and hearers of the word, and such as seemed lovers of the truth, do not profit, but revolt: do not go forward, but go backward, do not grow better and better, but become worse and worse. It must not seem strange, that great sorrow ariseth unto the servants of God, when men do not profit in good things. We see what worldly sorrow is found in worldly men that causeth death: the least occasion of loss, the least feeling of trouble, the least crossing of their humors can draw from them abundance of tears. But such as are led by the spirit of God, are spiritually minded, they have godly sorrow that causeth repentance unto salvation not to be repented of. This was in the Prophet David, when he saw a decay in Godlines, and a growing in wickedness, mine eyes gush out with Rivers of water, because they keep not thy law. This was in the Prophet Jeremiah, O that mine head were full of water, and mine eyes a fountain of tears, that I might weep day and night for the slain of the Daughter of my people. This was in Christ our Savior when he came near to Jerusalem, he beheld the Citty and wept for it, O if thou hadst even known at the least in this day those things which belong unto thy peace, but now are hid from thine eyes. This was in the Apostle Paul when he saw the revolting and backsliding of the Galatians, O my little Children, of whom I travail in Birth again, until Christ be formed in you: I am in fear of you, least I have bestowed on you labor in vain: ye did run well, who did let you that ye did not obey the truth? This is a special note to discern and distinguish true Pastors from hirelings, and faithful shepherds from Wolves: for the true Ministers of Christ are inwardly touched and grievously pained to behold the present sins of the people, and the future judgments of God hanging over their heads. This is a great grief of heart and goeth near them, to see so little growth of Godlines, so little fruit of their labors, so great increase of all ungodliness. This reproveth those that make a mock of sin, and can laugh as heartily at the committing of iniquity, as at the best ieast and the greatest sport. If we begin once to laugh at sin, we will not make any conscience to commit it. When once we do not stick to ieast at it, we will quickly come to it in good earnest. When we can make a play of it, there is but a short step to put it in practice. The very Heathen saw thus much that had but half an eye, that if they suffered evil to be committed merrily and in sport, they should find it practiced in their earnest contracts & common affairs. And many of the heathen by other Heathen are commended, among whom vices were never laughed at. But how many are there among us that would be counted and are indeed called Christians, who come far behind the blind Infidels, who are open ieasters at evil, and deriders of good. This laughing is the beginning of evil, when ieastes turn to good earnest, and words into deeds. These men are far from the practice of those whom we heard before commended out of the word of God, and from the Godly affection of David and Jeremiah, of Paul and Christ himself, who mourned in soul to behold the sins that reigned and were commonly practiced in their days. This is a notable sign and assurance to our own hearts that we hate them indeed when they do draw out of us buckets of water and rivers of tears. This grief of heart was in the Apostle writing to the Philippians, when he saw the loose behavior of of many that professed Christ in word, but denied him in deed, of whom he saith, Many walk, of whom I have told you often, and now tell you weeping, that they are the enemies of the Cross of Christ, whose end is damnation, whose God is their belly, whose glory is to their shame, which mind earthly things. Now it cannot be but the hearts of the faithful Ministers and godly brethren, will be greatly grieved and vexed, when they see God dishonored by our careless walking, and standing still idle all the day long withou a laboring in his Vineyard: We must daily increase and grow strong in faith, or else we decrease and grow weak in saith. If we wax not every day better, we fall to be worse and worse. We never stand at one stay. If we walk not forward, we run backward, like the water of the Sea, that if it do not flow, it ebbeth: or like unto the life of man, if strength increaseth not, it decayeth. So then, if any would come to man's full and perfect stature, he must grow up by little and little, from one measure to another: So if any would become a perfect man in Christ, he must follow the truth in Love, and in all things grow up into him, which is the head; that is, Christ, by whom all the body being coupled and knit together by every joint, receiveth increase of the body, unto the edifying of it self in love. Let us therefore take heed to our selves, that we grieve not the hearts of the faithful, and by our sins, quench their affections toward us, as it were by pouring Water upon them. Let us seek to grow up in knowledge and in obedience, that we be not as Dwarfes or Vrchins, never coming to any growth, nor profiting any whit in the School of Christ; nor be as idle Drones, that never labor, but live unprofitably to themselves and others.
Thirdly, it is the duty of all God's people, by striving to go forward in good things, to delight the hearts of their Teachers, and the rest of the Brethren. So long as we increase and proceed unto a perfect man, and unto the measure of the age of the fullness of Christ, that we be hence-forth no more Children, wavering and carried about with every wind of Doctrine, by the deceit of men, and with craftiness, whereby they lay in wait to deceive, we make Christ glad, we rejoice the Spirit of God, we make glad the Angels, we comfort and cheer up the hearts of the godly, and we bring that peace to our own hearts, which passeth all understanding. On the other side, if we grow backward, and decline by little and little from the holy profession of the truth, which we have received, we crucify Christ, we quench the Spirit, we grieve the Angels, we offend the faithful, and we wound our own Souls. This duty urged from this Doctrine, reproveth sundry sorts of people, that do not desire to delight the hearts of those that have instructed them, and to comfort them that have labored in the word and Doctrine among them.
First, such as have continued long in the Church, and grow in years, but not in knowledge. What comfort can these men bring to their Teachers and Instructers, when no increase is seen, or can be marked in them? It is a common, but a most fearful sin, not to profit and proceed in the ways of godliness: and yet it is to be feared, that not one of an hundred cometh with any desire of instruction, with any care of sanctification, with any purpose of reformation, with any hunger after salvation. If men go to the the Market to buy their provision, and to supply the necessities of the body, we see what they bring home, we see they return not empty, we see they come back laden. But when they go to the House of God, and frequent the exercises of his word, how often do they return with empty hands; nay, with empty hearts, nay, with hard hearts, and so worse then they came unto them? This is it which the Apostle teacheth. Hebr. 6. The earth which drinketh in the Rain that cometh oft upon it, and bringeth forth Hearbs meet for them by whom it is dressed, receiveth blessing of God: but that which beareth Thorns and Briars, is reproved, and is near unto curssing, whose ende is to be burned. Secondly, hereby is condemned the want of the fruits of kindness toward the Pastors, whereby they may be encouraged, and made cheerful and comfortable in their calling. Some there are, whom we may well account of the better, or (at least) none of the worser sort, who abstain from hurting, wronging, and molesting their Ministers, but they withal, abstain from showing succor, help, or countenance toward them: they will indeed do them no evil, but likewise they will do them no good, contemning them in their heart: they will not be open enemies, professing hatred toward them, but withal, they are not their friends to give them any comfort, they use them strangely and vnciuilly, as base abjects in their sight, when as their calling is as much honored and magnified in the word, by the mouth of God, as any calling under Heaven.
This was the sin of the Corinthians for a time, who wanted love & kindness in supporting the Apostle under the weight of his calling, so that he was constrained to stand upon the commending of himself, and the extolling of his Ministry, I was a fool to boast myself, ye have compelled me: for I ought to have been commended of you, for in nothing was I inferior unto the very chief Apostles, though I be nothing. This also the same Apostle complaineth of in another place, At my first answering, no man assisted me, but all forsook me, I pray God that it may not be laid unto their charge.
These men did not dispraise him, but they would not commend him: They would not renounce him, yet they would not defend him: as they would not disclaim him, so likewise they would not assist him. Of this sort are many that live among us, who think they have discharged a worthy duty toward the Minister, if they do him no harm, if they offer him no wrong, if they abstain from injury toward him. It was far otherwise with the Galatians, who loved Paul so dearly and entirely, that they accounted nothing to be too precious for him, The trial of me which was in my flesh, ye despised not, neither abhorred; but ye received me as an Angel of God, yea as Christ Jesus: what was then your felicity? For I bear you record, that if it had been possible, ye would have plucked out your own eyes, and have given them unto me. But in these days wherein we live, it were well, or not much amiss for the faithful Ministers of the Gospel, if such as should support them, would not subvert them; if such as should help them, would not hinder them; if such as should raise them up, were not ready to cast them down; and if such as should refresh them, were not rather given to revile them, and disgrace them. Here then is condemned all hard and bitter dealing toward them (whereby their calling which is an honorable office, is made an irksome burden unto them to bear) against such as taunt and scorn them, that jest and mock at the work of their ministry, which is the wisdom of God, and the power of God, against those that delight to vex the servants of God, to mingle their bread with gravel, their drink with gall, and their life with reproach. This made the Prophets and Apostles cry out continually, to see themselves abused, their Ministry contemned, the word of God himself refused, & all Religion profaned. When Elijah saw that the children of Israel had forsaken the Covenant of God, cast down his Altars, and slain his Prophets, he desired God to kill him, It is now enough, O Lord, take my soul, for I am no better then my fathers. The prophet Isaiah saith, I have spread out my hands all the day to a rebellious people, which walked in away that was not good, even after their own imaginations. Lord, who hath believed our report, and to whom is the arm of the Lord revealed? I have labored in vain, I have spent my strength in vain, and for nothing, but my judgment is with the Lord, and my work with my God. The Lord saith to Ezekiel, The Children of thy people talk of thee by the walls, and in the doors of houses, they sit before thee and hear thy words, but they will not do them, for with their mouths they make jests, and thou art unto them, as a jesting song of one that hath a pleasant voice, and can sing well, for they hear thy words, but they do them not: and when this cometh to pass (for loe it will come) then shall they know, that a prophet hath been among them. So when Paul came to Athens, and saw the City full of Idols, he preached unto them the knowledge of God, and the resurrection of the dead, but they said, What will this babbler say? And others, worse then those that scorn and scoff at the word of life (which they should hear with fear and reverence) are fallen into this horrible depth of sin, that thorough malice to the word it self, do come unto them to hear them, not to learn, but to trap and entangle them; not to edify themselves, but to misreport and accuse them; not to receive profit, but to find occasion to persecute them, as the Jews did with Christ and his Apostles, who came not to hear them, but to tempt them; not to believe them, but to bely them. Many such Jews and Judases we meet withal in our days, who are so far from rejoicing the hearts of their Ministers, that they may do the work of their calling will ingly, not grudgingly; cheerfully, not heavily; with joy, not with greefel; that they think it a great duty done unto them, if they do not disgrace them, or molest them: It is a great sin not to help them, not to countenance them, not to stand with them in good causes, but to suffer every base companion, and beastly liver, to insult upon them as their footstool: but it is more grievous to scorn them, and deride them, to make them their Table-talk, and their Tavern-talk, to declaim against them from the Tribunal of their Ale-bench: but it is most fearful of all, to come to them, to catch them, and entrap them; to hunt after words and Syllables, and to wrest them against the mind and meaning of the speaker. Let us beware of these sins, let us not be in the number of such as are set down in the seat of scorners, and false accusers. If they shall not escape that do no good, if they shall not be excused that do not rejoice them; surely, they shall be guilty of a sorer and severer punishment that malice them, that mock them, that misinforme others of them, and every way misvse them, and contemn them.
Lastly, seeing we are all bound to rejoice in the proceeding of the faithful, it followeth from hence necessarily, that we are not to envy and repine at the growth of the Church, or of any member of the Church. This is a great fault and folly in many, when they see any parts of the Church flourish, and behold greater increase in others then in themselves, by and by they grudge and repine at it, and have their own eye evil, because the Lord's eye is good. These are like to those Laborers, that were hired into the Vine-yard, who when they saw such as were hired about the eleventh hour to receive their penny, and to be made equal with them, who had borne the brunt and burden of the day, and had endured the heat and sweat of the work, they envied at the Servants, and murmured against the Mayster of the house. We must envy no man's good, we must repine at no man's Salvation. The calling and conversion of the Gentiles, was such a stumbling-block in the way, and n Mote; nay, a Beam in the eyes of the Jews, that they had rather renounce the Gospel, and depart from Christ, then to receive them into a fellowship of the same Faith, and make them partakers of the Kingdom of Heaven. So did the Scribes and Pharisees take it grievously, that the grace of God, and Remission of sins, and the Mysteries of Salvation, should be preached and published to Publicans and Sinners. There is no gift or benefit bestowed upon any, but it is given for the good and comfort of the whole Church, so that we should rejoice therein, not repine thereat, forasmuch as we have our portion and profit in it. Nevertheless, what is more common and usual, then to make the blessings of God upon others, a great eye-sore unto our selves? Such as are dull and back-ward themselves, cannot abide those that are forward: They that are ignorant, think all others to have too much knowledge: They that are cold and slothful in the matters of God, do carpe and cavil at the zeal which they see in others, and think them to be too hasty, too earnest, too praecise. Hence it is, that oftentimes the Husband checketh the Wife; the Father controuleth the Son; and one Friend tebuketh another, as running too fast, and shooting beyond the mark. Howsoever this is not greatly to be feared in our days, wherein few run at all, & many stand still, wherein few shoot at the mark; yet if it were so, it is better to be a little too forward, then to be too backward; to have a little too much zeal, then to be stark cold, as many; or luke-warm as the most are. We see this in the state of a man's body, it is easier to work an evacuation of that which is too much, then to procure a restitution of that which is too little. It is an easier cure to purge our gross & superfluous humors when they abound, then to repair and restore Nature when it is decaying and consuming. It is much easier to take away the sharpness of an edge tool, then to set a sharp edge on that which is blunt & dulled. It is easier to pull down a part of the building which is over-much, then to lay a new foundation. If there be one among us that seeketh to be too just, and aimeth at a righteousness above the Law, there are a thousand that come too short, and fail in that which is required of them. It is a most blessed thing to keep the Golden mean between too much and too little. It is easier to bring him that is in the excess to the mean, then to reduce him to the mean, that is in the defect. When a man lieth dead in sins and trespasses, and hath no spark of the life of God in him, to bring such an one to true godliness, is, as it were, to raise him from the dead. When a man lieth languishing and consuming by little and little, and all good things begin to decay in him, so that he is grown stark cold; nothing is harder then to restore such a one; it is as much as to work a wonder and miracle. But when our zeal is grown to be a little too hot, and our edge made somewhat too sharp, it requireth no great labor, it asketh no great pains to reduce us back again, and to make us return home the way by which we went. There is no cause therefore, that we should so rashly and out-ragiously bear our selves toward those that climb up a step too high, and bear them-selves a little too forward: let us rather examine our selves, and consider whether we do not our selves many ways fail of our duties; so that we may say, and say truly, we are unprofitable servants. Let us never envy or grudge at the good of others, remembering always, that what grace soever is granted to one member, is given to the whole body, and to every particular member of the body; As he that doth good to the eye, doth good to the whole body, & the benefit redowndeth to the hand and foot. Thus it is in the mystical body of Christ, We being many, are one body in Christ, and everyone, one another's Members. We see in the Acts of the Apostles, when the Disciples had heard, that Peter was called and warned by an Heavenly Vision, to preach to Cornelius, and other Gentiles, they held their peace, and glorified God, saying; Then hath God also to the Gentiles granted Repentance unto life. Thus much of the Joy and Thanks-giving of the Apostle; Now let us see to whom he gave thanks, set down in the next words.
The Reasons will make this yet more manifest unto us. For first, everyone that shall be saved, must have a particular Faith of his own, and not satisfy himself with the Faith of another. No man can be saved by another man's believing, no more then be nourished by another man's feeding. The Prophet Habakkuk teacheth this point evidently, saying; The just shall live by his own Faith. Faith is the work of the Spirit in the heart of man, so that if it must be in the hearts of everyone of us, it followeth that it must be special.
Secondly, true Faith giveth sound comfort, and worketh peace with God; this is the property of that Faith which we must have in us. But comfort cometh unto us, by hearing of a promise made to others, not belonging to our selves. What consolation of heart can this work in us, to know that others shall be saved? This the Apostle speaketh of, Heb. 6. God willing more abundantly to show unto the heirs of promise, the stableness of his counsel, bound himself by an Oath, that by two immutable things, wherein it is impossible that God should lie, we might have strong consolation, which have our refuge to lay hold upon that hope that is set before us. No man receiveth comfort by the riches of another, himself being poor: or by the honor of another, himself living in disgrace: can so no man can feel any comfort by the Faith of another, so long as he wanteth Faith himself, to apply Christ unto himself. Seeing then, that every man must attain to salvation by his own faith, which is able to minister comfort unto him in the time of need, we see that Faith consisteth in applying the mercies of God unto our own selves.
The Uses of this Doctrine are now to be considered and stood upon, that so we may understand how to apply this applying of Faith unto our selves. First, this confirmeth the form and manner of speech, used in the Articles of Faith, wherein everyone is taught to say; I believe in God; Not, We believe in God. For howsoever we are to pray for others as well as for our selves, and are taught to say; Our Father which art in Heaven; yet, when the question is of our Faith, we must say, not [ We believe ] but [ I believe. ] We pray for others, but we believe for our selves. The like is to be said of every principle of Faith, every man must hold them all, and believe them all. This overthroweth the Doctrine of the Church of Rome, which teacheth a general and implicit Faith to be sufficient for us, to Justification and Salvation. For they teach, if a man can say, I believe as the Church believeth, though he know not how or what the Church believeth, though he understand nothing, though he be able to apply nothing unto himself, he hath a good faith, and by that faith may be saved.
Answereable to this Divinity, are the Jesuits and School-men's damnable and devilish positions, which maintain; that the people are not bound to know what the matters of Faith be; that ignorance is better then the knowledge of them; that they need not inquire after them; and that Faith is better defined by ignorance, then by knowledge. Hence it is, that they commend the Colliars Faith, who (as the tale is told) being at the point of death, and tempted of the Devil what his Faith was? Aunsweared, I believe and die in the faith of Christ's Church; but being again demanded, what the faith of Christ's Church was, that faith (said he) that I believe in: and thus the devil getting no other answer, was overcome and put to flight. This fable hath been so long told and related among them, that now themselves begin to believe it to be a truth; as a liar by often telling an untruth, beginneth to think it may be a true tale. This Colliars faith is the popish Creed, which being founded in ignorance, is too weak a shield to quench the fiery Darts of the Devil, and to resist his temptations. Thus true faith is suppressed, & ignorance is set on foot by these ignorant Teachers, who as they are blind themselves, so they would put out the eyes of others. They require no knowledge of the things we pray for, but prefer ignorance: they require no ability to profess the particular points of our faith, but in gross and general. This ignorance is plentifully condemned in the Scriptures. We are taught, that the word must dwell plentifully in us, and that we must be able to give an account of the hope that is in us, to them that shall require an answer of us. We are taught that ignorance is the Mother of all evil, the root of all error, the cause of all unbelief, and that whatsoever things are written afore hand, were written for our learning, that we might have comfort and believe.
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 battle; like Thieves, that put out the Candle which serveth to discover them. To conclude, let us know that an ignorant faith is no faith, for where there is no knowledge, there can be no faith. But such as live in the Church of Rome, being blindly led of blind Teachers, do know nothing to their comfort, they have the key of Knowledge taken from them, they are nuzled and encouraged in ignorance, they hear it magnified and extolled unto the skies. Some of them pretend the reading of the Scriptures in the mother tongue, and in the translation that all may understand, to be a principal cause of heresy. Another shameth not to avouch, that it was the invention of the Devil, to permit the people to read the Bible. Another blusheth not to write, that he knew certain men possessed of a Devil, 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 speak not by the spirit of God, but utter the Devils language, and instruct the people in the Colliars Creed. It is written of Timothy, that he was trained up of a child in the knowledge of the Mysteries of Religion. It is written, that the things revealed, belong to us and to our children. In former times, the Doctrines of godliness, and several points of religion, were known of all, and the lowest of the people reasoned of them, and their Bishops exhorted thē thereunto; asking why they are uttered, if they may not be known? Why they have sounded, if they may not be heard? And wherefore are they heard, but that we should understand them?
Secondly, seeing it is the very form of faith to receive and apply: this teacheth, that it is not enough for men to have an historical faith to believe those things to be true which the word teacheth, touching God, Christ, Faith, Eternal life, and such like; but we must apply them to our own hearts, & have a particular faith of them: otherwise, we may be sent to School to learn faith of the Devils, who go so far. And howsoever some may think it to be a very gross and homely comparison, to compare men to the Devils, yet if we examine the faith and practice of wicked and carnal men, we shall easily perceive, not only that the Devils are equal unto them, but do go many degrees before them. For first, the Devils understand the Law and the Gospel: They know the end of the one, and the use of the other: They give assent to the Covenant of Grace that it is true, they know that it is certain & sure, and that God will give remission of sins, and the glory of immortality to the members of his Church. They know the Person, the Natures, the Offices of Christ. They know that all things spoken in the Scripture shall be performed. This appeareth in the confession which they make in many places of the Gospel concerning Christ, I know thee what thou art, even that holy one of God; thou art the son of God, thou art that Christ. And the Apostle James, speaking of such as gloried in a false faith, but wanteth the true Faith, saith; Thou believest that there is one God, thou dooest well: the Devils also believe it, and tremble. He setteth down a chief point of Religion which the Devils believe, concerning the unity of the God-head; and this faith of the Devil, is not to be restrained to this one principal point, but it stretcheth to the whole Doctrine of faith: so that he setteth down expressly this one ground & foundation, instead of the whole body of Christianity. For the Devils do not only believe that there is one God, who hath created all things, and governeth all things, and shall judge all the world; but that there is one Christ, one Savior, one Redeemer. And this is a sure reason that they know this great Mystery of godliness, God manifest in the flesh, because they seek to overthrow, destroy, and deface it by contrary errors. But how many are there among the sons of men, that take themselves to be great Christians, and think they are better then the Devils that know not these things? Are there not many that are among us, and live in the bosom of the Church, who would defy them that should charge them to come behind the Devils, & yet know not the Doctrine of the Trinity, the person of Christ, the union of his Natures, the end of the Law, the Sacraments of the Church, the Covenant of the Gospel, the Nature of Faith, the Justification of a Sinner, and the way of salvation?
Again, the Apostle teacheth, not only that the Devils believe the things that are written in the scripture, but likewise that they tremble at the Judgments of God contained in the scripture. They know the promise of the Gospel, they hear of remission of sins, they believe there is in eternal life which the blessed of the Father shall inherit, but they feel no joy in it, they receive no comfort by it, they are never a whit delighted with it, because they know themselves separated from it, and to be reserved for the wrath to come; as we find it uttered of the Devils through the mouth of the possessed, Why art thou come to torment us before our time? Whereby they acknowledge, that they looked for • he accomplishment of threatenings, and the feeling of torments, but they would have the time prolonged and put off so long a • they could: And we see that they believe all matters of Faith to be true, but •… y are not persuaded, nor cannot believe, that they pertain anything at all unto them: They have no hope of mercy, they have no assurance of pardon, they have no expectation of salvation. Now, as they believe that the promises of God do not concern them, so they know that the threatenings of God shall certainly come upon them, and that eternal torments are prepared for them, which is the cause of their fear and trembling. But how many wicked men are there that live in sensuality, and are drowned in security. They are resolved to lie still in sin, and yet consider not what hangeth over their heads. Tell the Devils of their estate wherein they stand, and they tremble; Tell the ungodly of their condition, they are careless. The Devils in remembrance of Judgments, despair; the ungodly presume. The Devils are constrained to confess that God is just, the ungodly wash it away and say; tush God is merciful. Thus doth Satan besot and bewitch the Reprobate, & teacheth them a lesson which he could never learn himself; namely, that God's word is not all true, and that the threatenings there pronounced, shall not fall upon them, and therefore we see, such as are taught and reproved by the Ministry of the word, either to be as senseless blocks not moved at all with them, or as open blasphemers, reviling and railing at the word. These are notable and forward Scholars, and have profited deeply in the Devils School, they are grown to be more cunning then their Master, and have out-gone him in their profession, and therefore they must be as near condemnation as he. This faith then to believe that part of God's word, which consisteth in believing God's vengeance and threatenings is hardly to be found among the ungodly, and therefore the faith of the Devils is more perfect; which should teach us to labor that our faith may exceed and go beyond the Devils, and that we may seek to apply the merciful promises of God to our selves, and so to find comfort in them, which the Devils want. We must not only say, Christ gave himself, but he gave himself for me; It is not enough to say he loveth man, but he loveth me; he is a Savior, but he is my Savior; he is a Redeemer, but he is my Redeemer; he forgiveth sins, but he forgiveth me my sins. It is not enough to say, he saved others; but we must say, he saveth me: he is not only the God of others, but he is my God, and my Lord. This was the comfort that David felt, when he saith; The Lord is my Rock and my Fortress, my God, and my strength, my shield, the horn of my salvation, and my refuge. It is the tenor of the Covenant that God made with Abraham, and all believers, I will be thy God, and the God of thy seed. If then God have promised this mercy, and spoken peace unto our Consciences, saying to every faithful person, I will be thy God; why should not every believer take hold of this, and say; The Lord shall be my God, as I am one of his people? This is not to offer injury to other men, or to make him peculiar to our selves, but to leave him the same to others, that he is to us, as every man enjoyeth the light of the Sun, without excluding others from the use thereof.
Lastly, we learn that it is no Doctrine of pride and presumption, to teach assurance, confidence, and certainty of Faith, that everyone should believe that God is his God, that Christ is his Savior, that the Holy-Ghost is his sanctifier, that forgiveness of sins, and eternal life, shall be given unto him. If we believe not this, we believe nothing; if we deny this, or doubt of this, all our Faith is in vain. For, as we pray for the forgiveness of our own sins, so we must believe the forgiveness of our own sins. The promises of the Gospel are general, these we are to know do belong to us, and therefore must take them as spoken to us. It is promised to Joshua immediately after the death of Moses, that God would not leave him, nor forsake him. This the Apostle applieth and maketh it common to all the faithful, whom he chargeth to have their conversation without covetousness, seeing it is written, That God will not leave them nor forsake them. God commandeth us to call upon him with promise to hear us, Call upon me, and I will hear thee. This was the comfort of David, and the assurance that he had; When I call upon the Lord, he will hear him. Christ our Savior giveth us encouragement to prayer, because Whatsoever we ask in his name, that will he do, that the Father may be glorified in the Son. Hence it is that John saith; This is the assurance that we have of him, that whatsoever we ask according to his will, he heareth us; And if we know that he heareth us, we know we have the petitions which we ask of him. When Christ said to the poor distressed man in the Gospel: If thou canst believe, all things are possible to him that believeth. He answered, Lord I believe, help mine unbelief. So saith the Prophet, Behold Lord, I am thy servant; I am thy servant, ô give me understanding that I may keep thy Commandments, &c. The Lord saith generally, Whosoever believeth shall be saved. Hence the Apostle inferreth this particular to the Jailor, Believe thou, and thou shalt be saved. When God saith, Seek ye my face; the voice of the faithful doth return and rebound this back again; Thy face Lord I will seek. God by his new Covenant bindeth himself to the heirs of promise, saying; I will be their God, and they shall be my people; whereupon they are emboldened to say; Loe this is our God, we have waited for him, and he will save us, we will rejoice and be joyful in his salvation. God saith unto us, I am thy salvation; our heart again with unspeakable comfort inwardly ministered, answereth; Thou art my God. So then, when we say aright we believe in God the Father, it is as much as to say; I believe that God is my God, and I have assurance and trust in him for my salvation. And to believe that God is my God, is to believe that he is my life, my peace, my deliverance, my salvation; not only that he is these things in himself, and in his own nature; not only that he is these things to other men, that trust in him, and depend upon him, but that he is indeed the same to me, that his mercy doth compass me, his power defend me, his providence watch over me, and his favor keep and preserve me to himself in life and death. For there are many degrees of faith, one step is to believe that God is; the second step, is to believe God, that is, to give credit to him, that all his words which he hath spoken, and the promises which he hath made, are true; the third step, is to believe in God, which requireth trust in God, according to his word and promise, being firmly resolved, that he will do whatsoever he hath said. Thus it is required of us to do in every Article of Faith, in every promise of Mercy, in every word of grace offered unto us: we must by a special faith receive it, and apply it. If such a faith be required, the question may be asked, how Infants can be saved, that cannot have this faith of their own, and therefore it seemeth they must be saved by their Parents faith? I answer, that the faith of Parents doth bring the Infants to have a Title and interrest in the Covenant of grace, and in all the benefits of Christ; but it cannot apply the merits of Christ's death, his obedience, his righteousness unto the Infant. For this the Believer and faithful Parent doth only to himself, and to no other; but the merrites and satisfaction of Christ, and ingrafting into his body, are wrought by some special and secret working of the Holy-Ghost unto us unknown, but effectual to the Infant, and comfortable to the Parent, albeit it be not done by his faith: and therefore this, that men are justified by a special faith, holdeth to be true in men of years and discretion, not in Infants and children, who are justified and saved by an extraordinary working of God's spirit, Like the wind which bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whether it goeth: so is every man that is borne of the Spirit.
Again, sometimes the dear children of God fail in this special faith, & want this particular application; they are not able to say, God is my God; Christ is my Savior. I answer, this falleth out indeed sometimes in the temptations of Satan, and in the infirmities of the flesh, so that they have not a feeling of God's mercy toward them, but even then they cease not to believe. We must live by faith, not by feeling. A man may have life in him, though the sick man in extremity do not know it, or feel it: so may faith be in us, in some great temptation, albeit we feel it not present. David lost and wanted this feeling, when he prayed God to create in him a clean heart, and to renew a right spirit within him. But was it utterly lost? No, for he saith; Take not away thy Spirit from me. In this case, it shall be good for us, to remember the former mercies of God toward us, and consider how he hath dealt with us; and thereby assure our harts, that howsoever God for a season with-holdeth the light of his countenance from us, yet he will restore us to the joy of his salvation, as we see in the example of the Prophet; he could not in his trouble receive any true comfort, for howsoever he did think upon the Lord, he was still troubled, and though he prayed unto him, yet his spirit was full of anguish; the help then which he found in his present distress, was this; Then I considered the days of old, and the years of ancient time: I called to remembrance my song in the night, I remembered the works of the Lord, certainly I remembered thy wonders of old. So when we feel not that comfort and delight in praying that we felt, we must not wax faint & give over, we must continue in the Prayer of faith, though not of feeling.
The Reasons hereof being rightly weighed, will easily gain our affections to yield to this truth. For first, the Communion and fellowship that is among the Saints, requireth our Prayers one for another. We believe, that there is one body, one head, one company, one inheritance, one Brotherhood, as we see Ephes. 4. Endeuour to keep the unity of the spirit in the bond of peace; there is one body, and one spirit, even as ye are called in one hope of your vocation; there is one Lord, one Faith, one Baptism, one God and Father of all, which is above all, and through all, and in you all. Now what Communion were this among the members of Christ, unless we were straightly tied to pray one for another, and to perform this mutual duty one for another? So that the want of it, is a plain argument, that we are not members of the same body, seeing we desire not the good of them.
Secondly, it is a most forcible weapon put into our hands, whereby we are made able to help our selves, and the rest of our Brethren which are fellow-soldiers with us, all of us fighting under the same Captain, Jesus Christ. Their fighting is our fighting; their retiring is our retiring; their victory is our victory; their loosing of the field, is our loosing of the field. For everyone is not a Soldier by himself, but we are all joint-soldiers together, we overcome together, and we are put to the foil together. For even as soldiers do not only stand upon their several guards, but unite their forces together, whereby it cometh to pass, that they who being severed asunder, and scattered abroad, might easily be overcome, having joined their forces, are unconquerable and irresistible: so if we do not only look to our selves, and our own footing, but join in Prayer with other, they for us, and we for them, our spiritual enemies shall not be able to confront us, or confound us, but we shall make them turn their backs to us, and their faces from us. The Apostle naming the Armor which we must all put on to defend our selves and our Brethren, and to offend our enemy, doth set down Prayer as a chief means to obtain God's assistance for our selves and others.
Thirdly, Prayer is a Medicine to heal all maladies, and a Plaister to cure all sores. What Physician is it that hath such a receipt? What Surgeon that hath such a salve? The Masters of that Art have several remedies for sicknesses and diseases that come of contrary causes; but this Medicine will take away all our spiritual griefs and infirmities; yea, albeit they proceed of contrary causes. So then, it must needs be a sovereign Salue that serveth to such several purposes. This is it which the Apostle James pointeth out unto us, Acknowledge your faults one to another, and pray one for another, that ye may be healed: for the Prayer of a righteous man availeth much, if it be fervent. Seeing therefore we are as a body standing of many members, and seeing prayer is a weapon to defend us, and a medicine to heal us: it followeth, that we must use it, one to help and succor another.
Now let us see what are the Uses. First, we learn, that the use of prayer, both public and private, for our selves and others, is most necessary. It is a special gift of the spirit, which is common to all, for all have not the grace of Prayer. The Apostle saith, I exhort that first of all, supplications, prayers, intercessions, and giving of thanks be made for all men. The neglect of this is a note of a rank Atheist, who is described not to call upon God. Christ Jesus did oftentimes pray, he was fervent and continual in it; he spent whole nights in Prayer. When he was in his Agony, he prayed once, and again, and the third time. This condemneth those that are careless and negligent in the practice of this duty, that are so covetous for themselves, that they can crave nothing for their Brethren. If one member of the body should scrape all to it self, what would become of the rest? Such are unnatural members, as take care only for themselves. These can say the Lord's Prayer, and rehearse the words, but their hearts are far from the meaning and right understanding. They say, Lord give us our daily Bread, that is, to me, and to my brethren; not to me alone; nor to them alone, but to me, and to them; to these my Brethren, as well as to myself. These men are liberal in words, bur covetous in mind; their mouths are opened and enlarged, but their harts are restrained and instraightned; they think they never have enough, and that their Brethren have too much. They are far from giving thanks unto God for them, who repine at every morsel that they eat, and at every blessing that they enjoy.
Secondly, we learn that the weakest and meanest in the Church are not to be despised and contemned, inasmuch as they may by their prayers and other means help the strongest and the greatest. The Apostle teacheth, that God hath so framed the members of the body, That the eye cannot say unto the hand, I have no need of thee; nor the head again to the feet, I have no need of you; yea, much rather those members of the body, which seem to be feeble, are necessary. The strongest stand in need of the help of the weakest; the greatest, of the meanest; the highest, of the lowest; the richest, of the poorest; the Prince, of the people. All mankind are so created, as that they are not perfect of themselves, but everyone wanteth the aid of another. One Nation standeth in need of another, no Country yieldeth all commodities. No man hath all the gifts of Nature, but someone, some have others. We see it even among the brute beasts, such as are excellent in craft, and mighty in strength, yet have their wants together with their wiles, and their maimes joined with their great might. The Fox is subtle to keep himself from snares, yet he is weak to guard himself from Wolves: on the other side, the Lion is strong enough to guard himself from Wolves, but he is not subtle enough to keep himself from nets. We have not all things requisite and necessary for us, we have not all properties to be commended: we run into many dangers, from whence the meanest may help to deliver the mightiest. So then, seeing we are enjoined to pray one for another, and thereby may help one another, let us know, that we must despise no man, reproach no man, hate no man, but consider that at one time or other, we may want the help & hand of him. This doth the Wiseman point unto, when he mentioneth a little City, and few men in it, and a great King came against it, compassed it about, and built forts against it: and there was found therein a poor and Wiseman, and he delivered the Citty by his wisdom. And we have a notable example hereof, in the siege of Abel by Joab, a wise woman cried out of the City, and moved him to return from the assault. We see how forcible the prayers of Abraham were to move the Lord to spare the Sodomites, if ten righteous persons had been found in the Citty. Thus God testifieth, that he was restrained by the Prayers of Moses, and (as it were) tied with bands, that he was not able to destroy the people. Let us therefore make much one of another, and let no man hate his Brother in his heart, but know, that his prayers avail with God for him. We see the Prayers of the Church profited Peter much, though he were an Apostle, for thereby he was delivered out of prison, and from the danger of death, by the Ministry of an Angel. So they profit us, if they be faithful and servant.
Lastly, it is our duty to entreat the mutual Prayers one of another. We heard before, how all the people prayed Samuel to pray for them: So did the people come to Moses, and entreat this duty of him, that they might be delivered from the fiery Serpents. The Apostle is oftentimes earnest in requiring this at the Churches hands, Brethren, I beseech you for our Lord Jesus Christ's sake, and for the love of the spirit, that ye would strive with me by prayers to God for me. When we are poor, and can do our Brethren no other good, yet may we benefit them by our Prayers. When we see our Brethren in necessity, in danger, in affliction, in persecution, in sickness, and in great misery; when we have no hand to help them, no power to deliver them, no means to succor them, no favor to speak for them; yet, we have hearts to lift up for them to God, the Father of all mercies, and the God of all consolation, and by praying unto him for them, we shall do them much good, give them much comfort, minister unto them much help, and procure unto them speedy deliverance. This shall be more available and profitable unto them, then all other means of help and succor, used for their safety without this. Let such as are of the greatest gifts earnestly crave and call for the prayers of those that have lesser and smaller gifts. This reproveth such as never regard them, nor require them, that think they have no need of them, nor know the necessity of them. It is all one to these men, whether they be prayed for, or not; whom God no doubt doth oftentimes cross in the works of their hands, that they do not prosper, because they make no account of the Churches Prayers. It reproveth such also, as regard not the public assemblies of the faithful, and the meeting of the Congregation of Christ in one place, where Prayers are made for the Church, where praises are sung, and thanks are rendered for the blessings of God; yea, heaven and earth are made to ring and rebound with sounding out his glory, as it were with the voice of one man. All our Churches for the most part on the Lord's day, assemble at one hour, we come together at one time, a blessed hour, a blessed time; the best hour, the best time in the whole Weeke. O, how should we love it; how should we desire it, how should we delight in it? Then do we pray for the Church, then the Church prayeth for us: then are we mindful of our Brethren, then are our Brethren likewise mindful of us, then is God mindful of us all. Then we call upon God for his Saints, then do the Saints upon the earth call upon God for us, then doth GOD hear us all, both them and us; them for us, and us for them. This is a sweet Harmony and pleasant agreement, when we do thus with one mind, and with one mouth glorify God, and with a feeling of God's mercy, can cry out, O Lord of Hosts, how amiable are thy Tabernacles? My soul longeth, yea, & fainteth for the Courts of the Lord, for mine heart, and my flesh rejoice in the living God. On the other side, great is their wickedness and profaneness, that do not affect such times of public Prayers: they show themselves to be beastly minded, and led •… with the wicked Spirit of the Devil into all abominations: neither may such look to find any benefit, or feel any comfort by the Prayers and supplications in those places, and at such holy times poured out. It is a great privilege belonging only to the faithful, to have right and interrest in the Churches Prayers. It is not so with the wicked, so long as they abhor such meetings, which are the most fruitful seasons, when God with a gracious dew doth rain upon his inheritance, they are as barren trees, and as withered branches that are reserved for the fire of God's vengeance, and heavy indignation. This is it which the Prophet saith, They which go by shall not say, the blessing of the Lord be upon you, or, We bless you in the name of the Lord. So long therefore, as they remain in this contempt of God, and of his Religion, the prayers of the Church shall not avail them. Lastly, it reproveth such as neglect this duty, and whereas they should pray for others, do curse and ban them, and wish all evil to come upon them. The Prophet Jeremiah complaineth, that he had neither bought nor sold among that contentious people, and yet everyone did curse him. These men love cursing, and therefore it shall come upon themselves, and enter into their souls: and as they love not blessing, so it shall be far from them. We are commanded to love instead of hating, to do good instead of hurting, to pray instead of persecuting, and to bless insteade of Curssing. But of this Doctrine, we have spoken more at large else-where, and therefore will I here pass it over, and proceed unto that which followeth.
Verse 5. [ When I hear of thy love and Faith which thou hast towards the Lord Jesus, and toward all Saints. ]
And howsoever these Testimonies may serve and suffice for the strengthening thereof, yet it shall appear more plain and evident unto us, if we weigh the Reasons. First, the profession of our faith hath a great promise of a rich reward joined with it, and added unto it; and the starting back from it as a deceitful bow, hath a sore threatening of a grievous curse following after it. It is that which our Savior teacheth his Disciples, whom he sent out as Sheep among Wolves, and foretelleth them of afflictions and persecutions that should be raised against them, Whosoever shall confess me before men, him will I confess also before my Father which is in Heaven; and whosoever shall deny me before men, him will I also deny before my Father which is in Heaven. It is an hard matter to stand when the storm falleth, and to confess Christ in time of danger, when persecutors arise, and enemies show themselves; but the earnest consideration of this, that Christ will confess us in the glory of his Father, and before the Angels of God, will be a forcible means and motive, to put life and courage into us, to enable us and persuade us to this practice. For what can be more right and reasonable, and stand better with the Law of equity, then that the servant should not fear to profess what Master he serveth, who will know him and confess him, when he is entered into his glory? If a Prince should come to a man among a great company, and single him out by name; if he should acknowledge him among a thousand others, and speak kindly unto him, it would encourage him to live and die in his quarrel; even so, seeing Christ Jesus the son of God, and the heir of all • things, will at the last day do us this honor, to confess us to be his own children, and give unto us the Crown of glory; how should we be stirred up in love to him again, and strengthened in the inward man to wax bold in the faith, and fervent in spirit, to give out a clear Testimony before all the world, whose Servants we are, and in all troubles to cleave unto him with full purpose of heart? On the other side, we must be terrified from denying him, least he be ashamed of us, and deny us before his Father which is in Heaven.
Secondly, confession is a necessary fruit, and consequent of faith; where true Faith is in the heart, there will follow confession with the mouth. This is it which the Prophet speaketh in his own experience, I believed, therefore did I speak, for I was sore troubled. This is made a note of Faith, what it believeth it speaketh, albeit the confession of the truth be accompanied with danger. And least any should imagine this to be peculiar to the Prophet, & not common to others, the Apostle draweth it likewise unto himself, Because we have the same spirit of faith, according as it is written; I believed, and therefore have I spoken: We also believe, and therefore speak. He that is afraid to confess Christ, hath no true faith; but he that believeth in him will not be ashamed of him and his Gospel.
Thirdly, the Faith of Christ's true Religion, is a most glorious thing, containing in it the great praise and glory of God's wisdom, power, mercy, and righteousness, and it delivereth the matter of man's salvation, and eternal happiness. This was it that moved the Apostle to preach the Gospel freely and boldly, I am not ashamed of the Gospel of Christ, for it is the power of God unto salvation to everyone that believeth; to the Jew first, and also to the Grecian. Seeing therefore, Christ hath promised to confess us before his Father; seeing faith is manifested and shown by confession; and lastly, seeing the Gospel of Christ is the instrument of God's power, to work in us salvation; it followeth, that the Religion of God, and the gospel of Christ, must not only be believed in heart, and embraced in Judgments, but also be confessed by the mouth, and professed in the practice of an holy life.
Against this truth, somewhat may be objected. First, if true Religion must openly be confessed, then such as are dumb and cannot speak, can have no Religion: if Confession be a fruit of faith, then they must of necessity want Faith, that want the use of the tongue. I answer, the Doctrine must be understood of such, as have the use of the tongue given them to glorify God. If God have given unto us the freedom of speech, he requireth this duty at our hands. If he have given us no more then a sanctified and faithful heart, let us honor him with the holy Meditations thereof, he will exact no more of us, then he hath given unto us. Hence it is, that the Prophet David saith, or rather the Lord himself by the Prophet. Psalm 81. Open thy Mouth wide, and I will fill it. In like manner it is said, That Faith cometh by Hearing, and Hearing by the word of God, yet can God extraordinarily give faith to those that are deaf, and have not their hearing, who is not bound to the outward senses, nor tieth his graces to the outward ears, but supplieth those wants by the working of his holy spirit, to the endless comfort of such as have those infirmities.
Again, the Apostle saith, Rom. 14, 22. Hast thou Faith? Have it with thyself before God. Where we see, he seemeth to say, that it is sufficient if we have Faith inwardly in the heart, albeit no confession follow outwardly with the mouth. I answer, the Apostle in this place speaketh of another thing; to wit, of a persuasion touching Christian liberty in things indifferent: as if he should say, Art thou strongly persuaded and assured, that all Meats are lawful to Christians? Be it so; yet use it between God and thine own Conscience, and hurt not thy Neighbor with it, nor offend thy weak Brother by it. This serveth nothing at all, to maintain a dumb Religion without open Confession, which some would willingly bring in, considering (as one saith) that he which doth dissemble faith, doth deny it.
Lastly, it is Obiected, that Religion is better to be concealed, that we may give no offense unto others, and avoid the troubles that ariseth by Confession. I answer, that is no offense given to men, but a grievous sin committed against God, who requireth the profession of his truth. And the Apostle Paul was ready to suffer bands, and imprisonment; yea, even death it self, for the profession of the Gospel of Jesus Christ. Thus much briefly shall suffice, in answer of the Objections that are made.
Now, let us see and mark the Uses that arise from hence. First, we learn, who are to be accounted true Christians, and true Believes, to wit; such as show forth their Faith by their Confession. It is not left to our own choice, whether we will make a solemn and sound profession of the Faith, or not, no more then it is at our liberty, whether we will believe or not, or whether we will be saved or not. It is required of all, that belong to God, to confess his name, and maintain his Religion. All men must confess, that would be confessed before the Father. Christ Jesus will never bear and endure that servant, which is ashamed of his service. The Prophet prophesying of the Kingdom of Christ, and showing how they should grow and multiply as the grass of the field, maketh this as a fruit of their conversion to the Faith, One shall say, I am the Lord's: another shall be called by the name of Jacob: and another, shall subscribe with his hand unto the Lord, and name himself by the name of Israel. This the Apostle also teacheth, Rom. 10. If thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart, that God raised him up from the dead, thou shalt be saved: for with the heart man believeth unto righteousness, and with the mouth man confesseth to salvation. So our Savior doth not make it proper to his disciples, but common to all, to confess him and his words before men. And he doth not say, whosoever shall confess me in heart, but with his tongue; not inwardly, but outwardly; not secretly, but openly. For albeit, the Faith of the heart be the principal thing, and chiefly required of us; yet the confession of the mouth must not be separated from it. This reproveth such as account this open confession of the truth to be of no absolute necessity, but a mere thing indifferent, left to our liberty to be practiced, or not to be practiced. These are those Libertines, that would live as they list, and make it no matter of what Religion they be. For, if it be indifferent whether we profess Religion, or not, it is indifferent whether we believe or have faith; and let them hold it indifferent also unto them, whether the Lord Jesus do profess to know them or not.
Again, we see, that it is not enough for us not to deny Christ, but there is required of us a farther duty, even to confess him before men. It is required of a dutiful son, to confess his Father with a sound and upright heart, but yet he must not deny his father before men, if he would have his Father confess him. So is it the part of a true Christian, to believe to righteousness, and to confess to salvation. Everyone would seem willing and desirous to be saved, but if we look to be partakers thereof, Christ must know us for his servants: and he will not acknowledge us in his kingdom, unless here we make confession of him. If we will not here know him, he will say to us hereafter, I know you not, depart from me, If we deny him, he will deny us; If we be ashamed of him, take heed least he also be ashamed of us. The Thief that was upon the Cross, made open confession of his faith, reproved the blasphemy of his Companion, and called upon Christ for salvation, Luke 23. he rebuked his fellow, saying; Fearest thou not God, seeing thou art in the same condemnation? We are indeed righteously here, for we receive things worthy of that we have done, but this man hath done nothing amiss: And he said unto Jesus, Lord remember me when thou comest into thy Kingdom. And albeit he were a Thief and a Malefactor, for which he suffered death, yet is not Christ ashamed of him, he doth not stop his ears and refuse to hear him, but to show himself true in his word, and faithful in his promise, he doth acknowledge him as his own, because he confessed him before that sinful and wicked generation, saying unto him; Verily, I say unto thee, today thou shalt be with me in Paradise.
The Apostle John living, when the Deity of our Savior began to be doubted of, and called into question, saith, Every Spirit which confesseth that Jesus Christ is come in the flesh, is of God; and every spirit that confesseth not that Jesus Christ is come in the Flesh, is not of God. If therefore we look to be confessed of Christ, and to have our souls saved in the day of the Lord, let us boldly bear and behave our selves under the Cross, and not shrink in the wetting like deceitful cloth; let us know that confession and salvation must go together, if we wait for the one, we must express the other; if confession go before, we may build surely, and ground our selves strongly upon the promise of Christ, that the salvation of our souls shall follow after, and no man shall take it from us. This made the Apostle say, For this cause I suffer these things, but I am not ashamed, for I know whom I have believed, and I am persuaded that he is able to keep that which I have committed to him against that day.
Secondly, seeing our Faith and Religion must be confessed, it is a duty that lieth upon us to seek to know the truth, and labor to express the power of godliness; otherwise it is impossible that ever we should make profession of it. For profession of the faith presupposeth a knowledge of the faith; for how can we confess that which we kno not, or manifest that to other whereof we are ignorant our selves? This controlleth and condemneth those that live in the Church, hear the word, and have the Gospel sounding a long time in their ears, yet know not what faith is, nor how to believe; so that whereas in regard of their continuance in the Church, in regard of the means offered to them, and in regard of their age wherewith God hath blessed them, they might have been teachers of others, they have need to be taught the beginnings of faith, the grounds of religion, & the principles of the word of God, and are become such as have need of milk, and not of strong meat. Alas, who can consider without great grief of heart, and anguish of spirit, in what state the greatest number of our people stand, and remember that after all our planting, watering, sowing, and laboring, they are apt and fit to receive any religion, because they are blind and ignorant, and know not God aright, or any part of his truth, to their souls health. They are like the potters Clay, which is ready to take any form, and receive any impression; or like the earth, which altereth and changeth as the wind or weather, as the Spring or Winter shall work upon it. If they were taught to believe and receive the Cabala of the Jews, the Alcoran of the Turks, the Revelations of the Anabaptists, the Traditions of the Papists, or such like rotten trash of man's devises: and if they were countenanced by authority of Princes, and Laws of men, they were as easy to be wrought upon, as wax that is ready to receive any stamp and impression. A lamentable case, that we should be still as Babes and children, not knowing the right hand from the left, carried about with every wave of Doctrine, and receiving the darkness of error for the light of the truth. But we have not so learned Christ, and the Christian Religion. When we have once given entertainment unto the truth, and embraced it soundly in our hearts, we must not deny the faith whatsoever befall us, whatsoever trouble come unto us; whether prosperity fawn and flatter upon us, or whether adversity pinch us, and pain us; whether the Sun of peace shine upon us, or whether the clouds of affliction over-shadow us, we must always be the same, and our standing in the faith should not be wavering or wandering, to give over at every assault, and to shrink back for every brunt, and to deny our Lord and Master by every temptation. This serveth to reprove those that know nothing, and therefore can profess nothing; and as they know nothing, so they will know nothing, of whom we may say as the Apostle doth, This they wittingly know not, and so are willfully ignorant, and shut their eyes, because they would not see, and because the light should not shine into their hearts. For seeing God hath commanded the light to shine out of darkness, we may truly say, If our Gospel be then hid, it is hid to them that are lost, in whom the God of this world hath blinded the minds; that is, of the Infidels, that the light of the glorious Gospel of Christ (which is the Image of God) should not shine unto them. Thus doth God send them strong delusion, that they should believe lies, That all they might be damned which believed not the truth, but had pleasure in unrighteousness. Let us therefore seek after knowledge, as for great Treasures. Let us search the Scriptures, that in them we may find eternal life: let us have the word of God dwell plentifully in us, which is able to make us wise unto Salvation. Let us use all good means to increase knowledge in us, to begin in Faith, to hold out a good confession, & to maintain the truth against all the adversaries that rise against us.
Thirdly, seeing it is a duty to open our mouths, and lose our tongues, to confess to his name that hath called us to his truth, it standeth us upon 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 avouch it, and to maintain it, to confess it, and to stand to it: but only of such as have received the strengthening power of Christ. Hence it is that the Apostle saith of himself, I am able to do all things, through the help of Christ which strengtheneth me. So he prayeth for the Colossians, That they might be strengthened with the glorious power of Christ. When a man hath once received to believe, he wanteth a new grace to be given unto him, that the grain of Faith which lieth hidden in the heart, and covered in the Ashes of man's frailty, may grow up openly, and bring forth in us the confession of the mouth. This appeareth by the words of the Apostle John, who testifieth; That even among the chief Rulers, many believed in him: nevertheless, because of the Pharisees they did not confess him, least they should be cast out of the Synagogue: for they loved the praise of men, more then the praise of God. He speaketh in this place of such as were true believers, as appeareth both by the phrase of speaking, and the opposition, made between these, and those that believed not mentioned before. Verse 37. where it is said, That though he did many miracles before them, yet they believed not on him. The Evangelist noteth two lets and impediments that hindered them from the open manifestation of their Faith; to wit, the shame of the Cross, and the glory of the world.
Thus we see, that sometimes the deer Servants of God are for a time afraid to confess him, and to bewray themselves what they hold, and how they believe. When Peter was come into the High-Priests Hall, and saw himself in danger of death, he was so far from confessing, that he fell to open denying of his Mayster; he believed in him (no doubt) in his heart, but he gave not glory unto him (as he ought) with his mouth. This we have heard to be in some of the blessed Martyrs, who gave their lives to the death, they have sometimes staggered, and felt the weakness of the flesh, before they have been thoroughly strengthened in the Inner man. Nicodemus a Ruler of the Jews, and a Master in Israel, & bearing a love unto Christ, came unto him by night, and closely as it were by stealth. So Joseph of Aramathia, was first a Disciple of Christ secretly, for fear of the Jews: yet afterward being stirred up with those things that they saw at the death and passion of Christ, both of them shown themselves more boldly & confidently in his cause, and in the end forsook all, to follow him, and resolved to cleave unto him with the loss of all things that might be precious and deer unto them. Such then as our Faith is, such is our confession. A weak Faith, a weak confession: a strong Faith, a strong confession: no Faith, no confession: a staggering Faith, a wavering confession. Wherefore it belongeth unto us, to call upon God to give us his Spirit, which is called The spirit of strength, whereby we shall be enabled to bear the Cross patiently, and to confess the Faith constantly. For when once we are sustained and supported by the Spirit of Christ, no Cross shall daunt us, no temptation shall overwhelm us, but we shall endure all things with a contented mind, and persevere unto the end.
Lastly, we must show our selves ready and resolute to give a reckoning of our faith and hope, of our profession and Religion, when we shall be required. This is greatly to the honor of God, when his Servants prepare themselves to set forth his truth, and are not afraid of the threatenings of their enemies. This is it which the Apostle Peter teacheth us, Sanctify the Lord in your hearts, and be ready always to give an answer to every man that asketh you a reason of the hope that is in you with meekness and reverence. This constant and Christian resolution was in Paul, when he was brought before rulers for Christ's sake, though when he came to his answer no man assisted him, but some fled from him, and others were ashamed of him, yet he quit himself like a man, and shown himself a faithful witness of that truth which he believed. This use meeteth with many corruptions, and reproveth sundry practices that reign among us. First, it convinceth such as think they are not to be blamed, but excused; not to be controlled, but defended; albeit, they deny the truth of God, for fear of men, in time of persecution; so that they cleave to it in heart, and embrace it in their souls, so that they inwardly believe it, like of it, and hold it to themselves. Yet we heard before, that it is not enough for us, not to deny the faith, but it is required of us to confess it. It is not enough for us to abstain from that which is evil, unless we be careful to do that which is good. The Apostle John teacheth. That all the fearful and unbelieving, the abhominable and murderers, the Whore-mongers, and Sorcerers, the Idolaters and liars, shall have their part in the Lake which burneth with fire and Brimstone, which is the second death. Here we see, that among these wicked persons which he nameth, he nameth in the first place fearful persons, which fear men more then God; these are overcome by Satan, and led to hell and destruction. Hence it is, that the Apostle chargeth us (as we heard before) not only to keep our faith, but to keep the profession of our faith. And Paul, when he came to his first answering, doth not reprove the Brethren, because they openly denied the Faith, but because they secretly forsook him, and did not assist him, and he prayeth God that this sin may not be laid to their charge. So the Angel of the Church of Pergamos is commended, who dwelt where Satan's throne was set up, because he kept the name of Christ, and denied not his Faith, even in those days when Antipas his faithful Martyr was slain, among them where Satan dwelleth. It is not enough therefore not to deny the faith, or not to abjure the Doctrine of Christ, we must give an account of a farther duty, and know; that God requireth of us the confession of his truth, if we would have him confess us in the resurrection of the just.
Secondly, it reproveth such as keep their Faith and Conscience to themselves, and will not bewray it to others. A man shall live many years among them, and yet not know what Religion they are of. These are they that hide their Religion, and bury their Talent in the earth, and thereby make themselves ready for every change and alteration; like the Weather-cock which turneth with every blast of wind. These are they, that think themselves wise and wary men, by keeping them-selves close and private to themselves: and yet every simple man, nay every child may plainly perceive, that they are indeed of no Religion. For that faith which always is kept secret, is no faith at all. It is required, not only that every knee should bow, but that every tongue should confess, that Jesus Christ is the Lord, unto the glory of God the Father, Phil. 2, 10, 11. Such as never profess anything, do plainly make it manifest, and as it were light a Candle to others, to discover the secrets of their hearts. Sometimes they will be Gospellers, sometimes they will be Papists, sometimes they will be Newters, such (it is to be feared) at all times are Atheists, or at least in the right way and broad path, that leadeth unto Atheism. Let not such therefore flatter themselves, and deceive their own souls; let them show their religion, if they have any: or else they show themselves to be men of no religion.
Thirdly, it reproveth such as censure and condemn others, as too pure and precise, by reason of their profession. These men that are cold themselves, and care not whether Religion go sorward or backward, cannot abide that any should be more zealous and earnest then themselves; & because they will not run with them into all excess of riot, therefore they rail at them, and speak all manner of evil against them. They have borrowed many opprobrious terms, and drawn many reviling taunts from the enemies of the Gospel, and grace of God, and apply them whete they ought not to be bestowed. When the Lord had restored the Gospel unto us, being brought out of Superstition and Idolatry, that the Romanists gnashed their teeth for anger, disgorged their malice with rage, and were like to break in pieces, through envy of the work of the Lord set up among us, they devised against us and our religion, most bitter reproaches: then was our profession called Puritanism, and our professors branded with the names of Puritans, Praecisians, and unspotted Brethren: which contumelies are now taken out of the mouths of enemies, and one Brother doth spit them in the face of another. What a shame and indignity is this, that we professing one faith, living under one Gospel, embracing one Religion, and enduring the same enemies, should borrow such venomous speeches from the scornful and despiteful Papists, and cast them as Dung in the faces of our Brethren? Let us therefore leave these railing and reviling speeches, and send them back to Rome (the Mother of cruelty, and of all biting and bitterness) from whence they come. Let us upbraid no man with his zeal, nor hit no man in the teeth with his profession. Let us rather be moved in love to follow their example, & be provoked in a godly aemulation to walk in their steps. And let us all know, that we must not be like the Laodiceans, which were neither hot nor cold: for if we scorn all zeal and forwardness in the ways of godliness; if we be lukewarm professors, and neither hot nor cold, it shall come to pass, that the Lord will spew us out of his mouth.
Fourthly, it reproveth such as think they may be present at the Sacrifice of the Mass, and hear and see their Idolatry, so they keep their conscience to God and themselves; yea, some go farther, and think they may not only be present at Idolatry, in the Idols Temple, but bow down to the Idolles, offer unto them, creep unto them, and serve them with their bodies, so that they abhor such worship in their minds, and serve God in their hearts. But these excuses cannot serve to justify such manner of serving of God. When God would assure Elijah, that he had his people in those ruins of the Church, & that he was not left alone, he said, He had left seven thousand in Israel, even all knees that have not bowed unto Baal, and every mouth that hath not kissed him. He doth not say, he had reserved such as did not believe in Baal, but keep their heart to God; but they are noted by this mark to be the Lord's, that they gave not to Baal the bending of the knee, nor any outward subjection unto him. In the temptations offered to Christ our Savior, when the Devil only required of him to fall down and worship him, he answered; Avoid Satan, for it is written, thou shalt worship the Lord, and him only shalt thou serve. Nebucadnezzar required nothing of Shadrach, Meshach, and Abednego, the three Servants of God, but to bow the knee, and to fall down to the golden Image that he should set up; and yet they did choose rather to be cast alive into the hot fiery furnace, and to endure the extremity of the flame. It is not therefore enough to worship God in heart and soul. True it is, he commandeth us to worship him in spirit and truth, but not only in spirit and truth. God requireth of us the body, as well as the spirit; the outward man, as well as the inward; the knee, as well as the heart. He challengeth every part & member of our body to be employed to his worship. He that hath an ear to hear, Must hear what the spirit saith unto the Churches: He that hath a Tongue to speak, must speak as the words of Gad. He that hath hands to lift up, Must lift up pure hands, without wrath, and without contention. He that hath a knee to bow, Must bow it to the Father of our Lord Jesus Christ. He that hath a mouth to open, Must make confession with it to salvation. He that hath feet must say, Our feet shall stand in thy gate, O Jerusalem. The cause why God claimeth and challengeth the whole body, is because the body is his, as well as the soul. It is his by creation, because he made it, and not we our selves; we are his people, and the Sheep of his pasture. The Clay was his whereof we were formed, so that we are his by the Law of Creation. He feedeth and findeth us of his own costs and charges; he clotheth us with his own wool, For all the Beasts of the field are his, and the Beasts on a thousand mountains. If then we live at his expenses, we are his by another right, even the Book of his providence. We are made his, by the freeing of us from the thralldom of sin, from the tyranny of Satan, from the bondage of corruption, by paying a price, a great price; by giving for us a ransom, a great ransom, not of Silver and Gold, but by shedding his blood, his precious blood for us; the Spear pierced his heart, the Nayles pierced his hands and his feet, the Thorns pierced his head. Seeing therefore, he suffered so much in his body, for our bodies; we are wholly his, by the work of our redemption, who before were not his. The Holy-Ghost likewise sanctifieth our bodies as well as our souls, and maketh them a Temple to dwell in: and lastly, we look for salvation and glorification, not only in soul, but in body, and therefore we must glorify God both in our bodies, and in our souls: we must offer up our bodies an holy Sacrifice unto him, and not commit Sacrilege against him, by plucking and withdrawing away any part of our bodies from him.
Lastly, it reproveth such as keep company with open enemies to God and his Religion, where they cannot but hear God dishonored, his truth blasphemed, his servants slandred and reviled, and yet make as though they heard nothing, or saw nothing, or could speak nothing; for they stop their ears, and close their eyes, and shut their mouths to the discountenancing of Religion, and the encouraging of evil persons. How many are there that make the true professors of the word, and the faithful Servants of God a common by-word, and their Table-talk at their banquets and meetings? We are at such times ashamed of Christ, of our faith, of our religion, of any matter that may tend to the edification of our souls, but we are not ashamed of the works of the Devil, and of the fruits of darkness. We are not ashamed to fill our tables, what shall I say? with spewing; nay, worse then spewing, with open blasphemy, and swearing, with slandering and reviling of our brethren. Such were the enemies that David had experience of; they rejoiced and assembled themselves against him, the very abjects tare him, and ceased not with the false scoffers at banquets, gnashing their teeth against him, When he prayed daily unto God, and the zeal of his house did even eat him up, he became a Proverb unto them; they that sat in the gate spake of him, and the drunkards sang songs of him. When we see godly men thus handled, and their profession in our meetings taunted, let us open our mouths in the cause of the dumb, let us give glory to God in the midst of our assemblies, and not suffer the faithful to be so foully traduced, and Religion it self through their sides to be nipped and despighted. Let us follow the counsel of the Wise man, Open thy mouth for the dumb in the cause of all the children of destruction: Open thy mouth, judge righteously, and judge the afflicted and the poor. We are willed according to our places and power by all lawful means to help the afflicted, and to succor the distressed. We must not be faint-hearted and afraid to speak for them. This is it which the Prophet teacheth, I will declare thy name unto my Brethren, in the midst of the Congregation will I praise thee. This is a duty to be practiced of us, so often as we see our Brethren reviled, their profession taunted, and Religion it self slandered.
The Reasons follow to confirm this Doctrine. First, they give us good acceptance and approbation with God and man, because they are evident marks, and notable Testimonies of our election and perseverance. They are as two ear-marks, to know and discern whose Sheep we are. Hence it is, that the Apostle making mention of the Thessalonians in his Prayers, who had shown the effectual faith and diligent love, & the patience of their hope in our Lord Jesus Christ, in the sight of God even our Father, he addeth, Knowing (beloved Brethren) that ye are elect of God. So the same Apostle writing to the Philippians, saith, That because of the fellowship which they had in the Gospel, he was persuaded of this same thing, that God which had begun this good work in them, would perform it until the day of Jesus Christ. For howsoever the faithful have a new name given unto them, and written in them, which no man knoweth saving he that receiveth it: yet do the godly after a sort know and understand the election of others, the calling of others, the justification of others. True it is, they are assured of their own election to eternal life, more certainly by the inward Testimony of the spirit: nevertheless we have some knowledge of the election of our Brethren, by outward signs and tokens. Now, there are two things to be considered, the knowledge and judgment whereof, is hard and hidden; the one of that which is past; the other of that which is to come. That which is past, is our election from everlasting, before the foundation of the world was laid; that which is to come, is our perseverance and persistance unto the end of our days; yet we see the Apostle professeth some knowledge, nay persuasion of them both, which is grounded upon the graces of God, bestowed upon those that are his. The more excellent these graces are in quality, the more they are in number, the greater they are in quantity, the better Testimony they give unto men, and the surer judgment ariseth from them, unto such as have them.
Secondly, God hath given praise and glory as an inseparable companion of godliness and goodness; and on the other side, he hath appointed and allotted shame to follow sin. He hath joined these together, to wit, glory with piety, and shame with iniquity. These draw together, as it were, in one yoke, so that one cannot be without the other. The Apostle speaking of the ungodly saith, Their glory shall be to their shame. Seeing therefore, the graces of God's spirit are Testimonies of election, and Companions of praise and glory, we must from hence conclude, that the good gifts of God that are found in us, make us accepted of God and man.
The Uses follow to be considered and learned of us. First, seeing faith in Christ, and love toward the Saints give us a good report in the Church, and lay up a good foundation for us in heaven, we see that only godly men have a good name, and evil men shall leave an evil name behind them. This is one difference between the godly and ungodly: the godly, as he leadeth a godly and sanctified life, so he leaveth behind him a good report, whereby he smelleth sweetly in the Nostrils of God and man. But the ungodly, as they dishonor God in their lives, so he will dishonor them in their persons and names, and reward them with confusion of faces. This is it which the Prophet threateneth in the name of God, Behold, my servants shall sing for joy of heart, and ye shall cry for sorrow of heart, and shall howl for vexation of mind: & ye shall leave your name as a curse unto my chosen, for the Lord God shall slay you, and call his servants by another name. There is a praise and commendation, which turneth to shame and infamy, to woe and misery: and again, there is a shame and reproach, that bringeth glory and praise with it. This our Savior teacheth, Woe be to you, when all men speak well of you, for so did their fathers to the false Prophets: but blessed are you when men hate you, and when they separate you, and revile you, and put out your name as evil for the son of man's sake. It seemeth to many that look with an eye of flesh, and judge with corrupt judgment, that the righteous are forgotten, and their names buried as in the grave of silence, they seem above all other wretched and miserable, because no man revengeth the wrongs and injuries that are offered unto thē: yet God in the end will maintain their cause, and give them good estimation with all good men. On the other side, howsoever the ungodly flourish for a season, and are famous in the world, howsoever they are praised of others, and praise themselves with their own mouths, yet their names shall be filthy and abhominable, according to that which