Commentary Upon Philemon
Now as we have heard sundry commandments and examples to move us hereunto, so diverse reasons may be produced to confirm the same unto us. The wise man in the book of Ecclesiastes is plentiful in this argument. First, he presseth upon us this duty, in respect of the rich reward that shall be rendered to those that are merciful to the poor. For exhorting all men to cast their bread upon the Waters, that is, even where it seemeth to be lost, & where no hope of recompense remaineth: he giveth this reason: for after many days thou shalt find it. And in the book of the Proverbs he saith, He that hath mercy upon the poor, lendeth unto the Lord, and the Lord will recompense him that which he hath given. When one lendeth to an honest man he feareth no loss, but hopeth to receive again; much more may we be assured that God himself will restore and repay, who is not as the sons of men, that he should delude or deceive us.
Secondly, he moveth us to the fruits of Charity and compassion, from the consideration of the uncertainty and vanity of all things, insomuch as albeit we know what is present, we are ignorant of that which is to come. All things in this life are mutable and uncertain. 1 The life of man is uncertain, we know not how short a time we have to live and to exercise our liberallity. We know not what one day may bring forth, and that one minute and moment may cut off all opportunity to show mercy. 2 It is uncertain, whether the riches, which now we have in plenty and abundance, shall continue and abide with us. The Apostle calleth Riches by this title; uncertain riches, and Solomon saith, Wilt thou cast thine eyes upon them which are nothing? For Riches taketh her to her Wings as an Eagle, and flieth into the heaven. Who was to be compared with Job, among all the men of the East, yet suddenly he was stripped of them, and made one of the poorest. It is uncertain, what our estate and condition may be, and to what necessity our selves may come, we may be brought to that extremity, that we may stand in need of the help of others, and be constrained to ask alms, and beg our relief of them, when as we by the righteous judgment of God shall find rich men so affected toward us, as others have found us, when we had the goods of this world. Lastly, it is uncertain what thy son and heir will prove, thou knowest not whether he will riotously wast, and prodigally consume all that thou hast left, which thou hast gotten with care and travel, or whether a stranger shall enter upon thy labors, and usurp that which is not his own. This is that reason which Solomon setteth down in his Ecclesiastes, Give a portion to seven, and also to eight, for thou knowest not what evil shall be upon the earth. In all these considerations, being compassed about, and hemmed in on every side with a world of uncertainties, it standeth us upon to follow the counsel and advise of Christ our Savior, who willeth us to make us friends with the riches of iniquity, that when we shall want, they may receive us into everlasting habitations, which is not spoken of goods evilly and wrongfully gotten, but of goods that may be wickedly and wrongfully taken from us by open force, or secret fraud; by violence of Robbers, by pretence of right, by color of Law, or by the power of the oppressor.
Thirdly, the poor cannot recompense and repay again that which is bestowed upon them, but God himself will restore it seven fold into thy bosom. We must herein imitate our Heavenly Father, who is ready to show mercy to all. This is the precept of Christ, Give to him that asketh, and from him that would borrow of thee, turn not away, &c. that ye may be the Children of your heavenly Father, for he maketh his Son to arise on the evil, and the good, & sendeth rain on the just and unjust. So likewise it behooveth us, to follow the example of Christ, Who being rich, for our sakes became poor, that we thorough his poverty might be made rich. This was the greatest grace and mercy that could be shown.
Fourthly, the poor have been in all ages, and shall always remain with us to the end of the world, to the end that their bowels may feel our refreshing, and their loins bless us, and pray for us. For, if it had pleased God, he could have made all men rich, and none to stand in need of the aid and assistance of others; but this difference in degrees among men, placing some above, and others beneath, making some rich, and others poor, setting some on high, and others low, serveth most for the advancement of his glory, and the maintaining of fellowship and friendship, of concord and unity one with another. If all were rich, and abounded in outward wealth, we should neither know God, nor our selves, nor our Brethren: we would be ready to say, Who is the Lord? We would be ready to disdain and despise our Brethren. If all were poor, and in necessity, there would be nothing but robbing, stealing, perjury, and all confusion. Wherefore, it is the ordinance of God, that some should be rich, and some poor, some wealthy, and others in want. He maketh some poor, to exercise their patience, and to try howe they will bear that burden, and behave themselves under the cross. He maketh others rich to exercise our mercy, to be obiectes of our pity and compassion, and that we should never want some occasions to show forth the fruits of a lively faith. Seeing therefore, we shall receive a great advantage in this life, and be recompensed at the resurrection of the just; seeing we are uncertain what shall happen hereafter, and know not what evil may fall upon the earth: seeing we are commanded to follow the example of God the Father, who is good to all, and of Christ his son, who being rich, made himself poor, and of no reputation, and lastly, seeing we must always have the poor to exercise the works of mercy, and to relieve their misery; it followeth, that we are to distribute the outward blessings of this life to those that be in want and stand in need of comfort.
The Doctrine being thus cleared and confirmed, let us see the uses that arise from hence. First, this being so necessary a duty required of all men, it teacheth a difference between the Heathen and Christian religion. The Heathenish Religion never took order for the poor, nor required any compassion toward them; but the profession of Christ, chargeth this duty upon all true believers, and teacheth that judgment shall be without mercy, to those that show not mercy. When Paul departed from the rest of the Apostles at Jerusalem, they warned him only that he should remember the poor, which thing also he was diligent to do. But this was never remembered, nor regarded, nor intended among the Nations that were unbelievers. True it is, the Painims and Philosophers, have held and delivered many moral instructions, and spoken well of Justice, Temperance, Clemency, Prudence, and Friendship, of obedience toward parents, of Gentlenesse toward men, of liberality toward the poor, of love toward our Country, of Loialty toward Princes, and such other virtues. He that should deny their precepts in part to be well spoken, and in part to be well practiced, should do them great wrong. But the Christian Religion, as it hath all these in common with them, approving and allowing of them; yea, not disdaining to read their books and to learn such Doctrine of them as they have left in writing, so it hath launched out a great deal deeper, and entered farther, and considered better of the precepts of good life, and the practice of good manners, then the Heathen and Infidels have done. It was a rule of one of the wisest among the Gentiles, that we are not borne only for our selves, but that our birth is partly for our Country, partly for our Parents, and partly for our friends. A goodly and Golden sentence much admired, and greatly commended, and oftentimes alleged. But if it be compared with the Doctrine of Christ, and the duty of all Christians, it will be found maimed in his limbs, and defective in his parts, neither having a good beginning, nor making a perfect ending. For first of all, he prescribeth that our Charity should be employed toward our selves, which they have well marked, allowed, and followed, which say, that a well ordered Charity beginneth at himself. But this is far from the Doctrine of Christ and his Apostles. Christ himself commandeth us to love our Neigh-as our selves, and Paul teacheth that Charity seeketh not her own things. Again, he maketh mention of our Country, of our parents, and of our friends, and rangeth them into good order, but what becometh of the poor? where or in what place of this notable sentence doth he place them? he speaketh not of them at all, let them shift as they can, they are quite forgotten, the Philosophers Charity stretcheth not to them; let them sink or swim, live or die, feed or starve, it was all one to him and to that Religion that he believed. And indeed a poor person in the time of the Painims had no other means to live and sustain himself and his family, then to sell himself as a slave to him that would buy him, if no man were found that would buy him, he perished for hunger, and died through want and famine. True it is, when they saw some men with their eyes languishing in misery, and heard them with their ears pitifully complaining in their extremity, they were sometimes touched with commiseration and compassion toward poor persons, but they never called or accounted this duty of humanity a virtue, but only an human passion or natural affection. Furthermore, they never built or erected any Hospitals or houses of refreshing to lodge and nourish the poor, neither had the Princes their Almoners, to distribute their Alms as Christians have. When a Child was borne misshapen and evil-formed among them, it was killed; yea, it was not only allowed, but commanded, to stifle and strangle it, that it should not be brought up: a cruelty and inhumanity against Nature, and a despite and injury done to the Creator, who created them, and formed them in their Mothers womb. They made account of poor men as they did of Beasts; for alas, as those poor wretches came into the Market place, & set themselves to sale, as men do their Cattle, so such as bought them, standing there at offer & proffer, had full possession to do with them what they would, they had power to kill their bondmen at their pleasure, when, and how, and for what cause they thought good, and were not subject to give any account of their death, and for their so doing. They did ordinarily slay their slaves and Servants, when they became unprofitable unto them, and reserved such as were strong to labor, and able to do them service. Moreover, they set up sundry Theaters for Combates, to offer pleasure, and make pastime to the Beholders, and caused their poor Slaues to band themselves in two partes, one against another: then, they brought them forth, causing them furiously to set one upon another with naked swords, and with naked bodies, none of them being furnished with any defensive Armor; and the people assembled to see this most ungodly sport, laughed at it, and took no less pleasure to look upon it, then we take pleasure to see Cockes fight one with another.
Thus we see what the Religion of these Panims and Miscreants was, barbarous, beastly, bloody, defiled with all cruelty, contrary to all pity and piety, regarding the poor no more then brute beasts, and making no more account of them, but for their service they drew from them, and for the want they had of them. For among all the morral precepts which they taught and delivered, we never read that they spake anything, that they prescribed or persuaded anything touching the poor, nor that they ever established any good policy to help them. Notwithstanding, it agreeth well with natural reason, that everyone do good to his like. And it is a sound principle confessed among all, What thou wouldest not should be done to thee, do it not unto another: but we must do to another, as we would he should do unto us. But the Religion which is called the Christian religion goeth farther, and beginneth where nature leaveth us: It teacheth us to respect the poor as our own flesh, to regard them as the members of Christ, to account of them as of those that bear the Image of God, to relieve them as heirs of the Kingdom of Heaven, and to remember that the Lord Jesus accepteth and rewardeth that which is done unto them, as done unto himself. So then, no man can deny, but all men must confess, that the Christian Religion is in all points more excellent and perfect, then all other Religions, which are of Men, and savor of the Flesh.
Secondly, seeing the works of mercy must be shown to the poor Saints, it reproveth those that are weary and backward in doing good, and have no care to relieve them that live in great poverty and penury. We see many that are bountiful, and (as I may say) prodigal and wasteful in pampering of themselves, and feasting the Rich, which have no need, and stand not in want, but are sparing and fast-handed towards the poor. These are like unto the Rich man, that was clad in Purple, and fared deliciously every day, but would not yield unto poor Lazarus, the Crummes and Offals that came from his Table. This is a great vanity, to gain praise and commendation from the Worlde, to be great Cheere-makers to the rich, and to be miserable to the poor and needy. Indeed, it is no sin to entertain thy rich Friends, and to Feast thy Kins-folks, as Abraham did Abimelech; but the other to feed the poor, rather then to Feast the rich, ought to be more common, and is approved to be more commendable. But such as follow all riot, and live in all excess, are most hard-hearted toward the poor. For devilish prodigality and Christian liberality, cannot stand together. Such as wast their goods in riotous living, think it ill spent that is given to the poor, especially that which is bestowed upon the poor Saints. We saw this in the rich Glutton, who abounding in outward blessings, would communicate nothing to Lazarus, as full of wants as he was of sores. We have hereof a lively picture, set up to be seen in the Sodomites, who exceeding in excess of pride, and fullness of Bread, offended there-withal in contempt of the poor, and weakening the hand of the ndeeie. Behold the practice of all that spend and wast their wealth in drunkenness, surfeiting, and such like wickedness, it grieveth them more to give a penny to good uses, then to lavish and dash away a pound, in following and feeding their beastly humors; whereby God is dishonored, the poor are robbed, their bodies are disfigured, their good Name is impaired, and their souls are endaungered forever.
There is no man, that delighteth in any sin, hut he hath pretence and excuse for his sin. The slothful servant that hid his Masters Talent and treasure committed unto him, alleged this for himself, I knew that thou wast an hard man, which reapest where thou sowedst not, and gatherest where thou strowedst not. So the sluggard saith, There is a Lyon without, I shall be slain in the street. In like manner, such as are miserable and merciless toward the poor members of Christ, are ready to cover their shame, though it be with Fig-leaves; to daub up their hardness of heart, though it be with untempered mortar, and to paint their hypocrisy, though it be with deceitful and fading colors. Let us see what their Objections are, hindering their liberality, and shutting their hands, or rather their hearts from this compassion, so often commanded of God, and so much practiced of the godly. First, they say, they cannot do that which they desire, they fear that they themselves may want, if they should be liberal in giving. I answer, this proceedeth from the bitter root of infidelity. God hath promised to reward the liberal giver, but these men have not hearts to believe him, & to consider that he is true of his word. They think that by giving alms they shall be wasted, but the spirit of God pronounceth, that their wealth shall be increased. He that giveth to the poor, lendeth to the Lord, & shall never lack. The liberal person shall have plenty, and he that watereth shall have rain. There is that scattereth, and more is increased, but he that spareth more then is meet, surely cometh to poverty. Whatsoever is bestowed upon the poor, is accounted as given to Christ, who is a rich Rewarder of all that seek him. Hence it is, that the Apostle saith, He hath dispersed abroad, and hath given to the poor, his benevolence remaineth forever; also, he that findeth seed to the sower, will minister likewise Bread for food, and multiply your seed, and increase the fruits of your benevolence. The Wise man teacheth, that if our bread and our bountifulness were cast upon the waters, yet after many days we shall find them again. The Husbandman casteth his seed in the earth, and burieth it almost an whole year before he receiveth & reapeth the fruit of that he hath sown. Therefore, let not those that use to give relief to others, fear that they shall want the relief of others. Again, others plead and pretend that they are poor and needy themselves, they are rather constrained to receive, then to give; to take, then to distribute; to accept, then to bestow; for he that hath but little, cannot minister to others. But this cannot excuse the neglect of this duty. Let such know, that if there be a willing mind, A Man is accepted according to that which he hath, and not according to that which he hath not. The poor Widow mentioned in the Gospel, cast but one Mite into the Treesury, and yet that which she gave of her penury, was more respected of Christ, then all the abundance of the Rich. The Churches of Macedonia, were themselves in extreme necessity, and in great poverty, yet sent relief to others, above their ability. They that were converted to the Faith, after Christ's ascension, diminished their own substance, when they sold their possessions, and distributed the money among the poor, according to the necessities of everyone. Every man is bound to minister to his neighbor, and to supply his wants as God hath enabled him. Thirdly, others allege for themselves, that they have a great charge and heavy burden lying upon their shoulders, they must provide for Wife and Children, they have Father and Mother, and Kindered to relieve, and if they should not sustain them, they are made worse then Infidels, and have denied the Faith. These shifts cannot serve our turn, nor justify us in our evil doing. True it is, these things must be done, but the other must not be left undone. The Church gathered by Peters preaching after Christ's ascending into Heaven, not only spent of their superfluity, but sold their patrimony to relieve the poor, yet no doubt they had Wife and Children of their own to provide for. So no doubt had the Macedonians, who not only according to their power, but also beyond their power, were willing to do others good. We must commit our Children unto him that hath promised to be a Father unto them. He hath promised, that he will not leave us, nor forsake us, but be our deliverer, So that we shall not fear what Man can do unto us. We have a full assurance of his word, That the righteous shall not be forsaken, nor his seed beg their Bread.
Such therefore, as set their hearts to prepare and provide much for their posterity, do withdraw themselves commonly from helping the poor, and by this means do oftentimes bring a curse upon their own goods, so that some of their Children, or of their Children's Children riotously wast them, & make havoc of all most vnthriftily. Fourthly, some there are, that hang back, and will give no Alms, because the poor are lewd and wicked, they are Idle and abuse their alms, they have bad tongues, and are unthankful persons towards such as relieve them. I answer, we must in our giving respect more the Commandment of God, then the persons of men: and though it fall out, that their tongues curse us, yet if we succor them in their necessity, the loins of the poor shall bless us, and we shall thereby heap Coals of fire upon their head, and make them ashamed of their evil. We are likewise commanded to love our Neighbor, it is not mentioned in the gospel, that we should not love him except he be godly. We are commanded to set before us the example of God, Who maketh the Sun to shine, & rain to fall upon the just and unjust, upon the godly and the ungodly, that so we may be perfect, as our heavenly Father is perfect.
Again, the Apostle Paul having taught, that idle persons which will not labor should not eat, addeth one thing further to be practiced, That we should not be weary of well-doing. Let us not therefore so much look upon the person of the men, as consider the greatness of their want: Let us not look for a recompense from them, but from him that hath promised unto us, that a Cup of cold Water shall be respected, and rewarded by him. This is it which Solomon meaneth, Eccles. 11, 3. when he saith, If the Clowdes be full, they will pour forth Rain upon the Earth, and if the Tree do fall towards the South, or towardet the North, in the place that the Tree falleth, there it shall be. In this place, the Wiseman persuadeth the Church to liberality toward the poor; the Clowds, when they are full of water, do not keep it to themselves, but pour it on the earth that gapeth for the rain, as if it were a thirst, and openeth his mouth to be refreshed; so when men are laden with wealth, they are bound to cherish their brethren, as it were pined away with hunger & third. Then he preventeth that objection which Covetous men make, to stay their hands from showing mercy, and to shut up their compassion from the needy, because they are wicked and unworthy of any favor, that they will abuse it to Whoredom, to Drunkenness, and to excess. For, he telleth them of the profit and reward, that they shall receive, because as the Tree, howsoever it falleth, on the right hand, or on the left, on the North, or on the South, it skilleth not, seeing it becometh the owners, and it falleth to him; so the bountifulness of good men, whether it be given to the worthy or unworthy, to the faithful or unfaithful, shall turn to his benefit that bestowed it. To conclude, every Christian man, must have the Spirit of Christ, if he be his; he that hath not the Spirit of Christ, he is none of his. But Christ is merciful, and therefore we must be merciful.
Lastly, seeing it belongeth to those that have the goods of this world, out of their plenty to supply the wants of the poor, it belongeth unto us to have an earnest care and diligence to provide for the poor, especially, the poor Saints. This duty and diligence was in the Apostle Paul, as it is expressed, Rom. 15. where it is said, That he Ministred to the Saints at Jerusalem, and withal, that he gave himself no rest in this, until he had sealed this fruit unto them; that is, till he saw it done and effected, according to his desire. It is not enough for us, to give good words, or to utter from our mouths good wishes, but we must in our several places, and particular callings, do our utmost endeavor, that relief may even be sealed to our poor. It is not enough to give to those that ask and crave the fruit of our liberality, but we must learn to inquire of the wants of the Saints, and to search what is their condition. It belongetb unto us, not only to have ears prepared to hear, but to have mouths opened, to ask of the welfare of those that are in necessity. We would desire to be so dealt with all our selves; and therefore let us be so minded toward our Brethren. This we see in Abraham, he stayed not till those strangers came into his house, til they desired to be received & have lodging, but he went out of his tent of his own accord, to see whom he could espy, that he might bring them to his house. So did Lot, so dealt all the Fathers. Thus did Nehemiah, when he saw some of his brethren that were come from Ie • usalem, he asked them concerning the state of the Church, and of the residue of the Captivity. We must not always wait, till we be entreated and urged to show mercy, but offer it our selves, to testify the willingness of our hearts. We must not only readily give our relief when the poor require it, but go unto them, search them out, and call for them, whether they ask our Alms or not, whether they require our relief or not. As Christ hath loved us, so let us love one another. Now, he loved us being his enemies, when we never asked remission of our sins, for he was found of them that sought him not, and shown mercy to them that desired it not, so ought we also to deal with our Brethren, not tarrying till they crave, but offering our Compassion. There have ever been poor, that make not their wants openly known, and are so dejected and rejected of many, that they are ashamed to show their necessity. This duty requiring our earnest care, to seek after, and see to the wants of our poor Brethren, reproveth three sorts of men. First, such as help them only in words, but not in deeds; with their mouth, not with their hands; in outward show, not by any true fruit of Charity. Such men doth the Apostle James note in his Epistle, who when they see a poor man, or a poor Woman, which wanteth bread to eat, and clothes to put on, they say unto him; God help thee (poor man) and succor thee, and send thee relief, it is great pity thou art no better provided for. These are destitute of a true Faith, which standeth not in word only: and the poor, notwithstanding all these fair Words, and goodly promises, may starve for cold, and die for thirst, and perish for Famine, if they should find no better comfort, and if every man should serve them after this sort. It is a very true saying of the Wise Solomon, A Man that boasteth of great liberality, is like Clouds and Wind without Rain. So the Apostle John saith, My little Children, let us not love in word, neither in tongue only, but in deed, and in truth. It is not enough for a man to say, he will help and succor his Neighbor, unless he help him indeed.
Secondly, it reproveth those that do not rightly consider what poor the Apostle meaneth, and setteth before us as objects of our compassion. He doth not understand the idle Beggar, or sturdy Rogue, or vagrant Companion, who not applying himself in any lawful calling, maketh a profession of beggary, and liveth altogether upon the spoil of other men's goods, the profit of other men's labor, and the sweat of other men's brows. Neither doth he mean such manner of persons, as are common and continually haunters of Ale-houses, Vnthrifts, Spend-als, Carders, Dicers, Drunkards, which spend all the Weeke in going from one tippling place to another, having Wives and Children at home, that want those things which they wast, and when they come unto them, they rail and rage as mad men, against those they should relieve. These are excluded and wiped out of the roll and Register of the poor Saints spoken of in this place, being worse then Infidels, and denying the Faith. The Turks and Sarazens shall rise up in judgment against this wretched generation, and condemn them. But the Apostle pointeth out such unto us, to be holpen and comforted, as albeit it hath pleased God not to bestow so great a portion of worldly blessings upon them, as upon others, as the Artificer, the Handy-crafts man, and Day-Labourer, yet labor diligently in their Callings, and follow their Trades with all carefulness to relieve them-selves, and to maintain their Families, as those that profess the fear of God, and the Faith of Christ. Under this rank, we may range poor Widdowes and Fatherless Children, all aged and impotent persons, such • s are lame and diseased, that would work, but cannot; that desire to labor, but are not able. It is the rule of the Apostle, that ought to take place in all Churches, That such as will not take pains, must not eat. All those, that through frailty of Child-hood, or weakness of Olde age, or impotency of limbs, or grievousness of sickness, or thorough greatness of their charge, laboring according to the utmost of their strength, yet are not able to maintain themselves, must have their wants supplied willingly and cheerfully; not grudgingly and sparingly, showing our selves to have a feeling of their necessities.
Thirdly, it reproveth such as never open their mouths to know the estate of the poor Sain • s, or to inquire how they fare: Alas, how should they offer their help of their own accord, and open the bowels of pity before they be entreated, that will depart from nothing, but urged and constrained by force of Law, or taxation of others? Or how should they extend their compassion to the poor that are absent, who are like unto the rich man that despised Lazarus lying at his gate, and would not give him the crumbs that fell from his table? It is noted to the great commendation of David, that after the death of Saul, he sought not revenge upon his issue and posterity, but did good to his children's children, & said; Is there any left of the house of Saul, that I may show mercy for Jonathan's sake? So ought we to seek out the servants of God, and to find out the poor, and to inquire after the distressed Saints, and say; Is there any of the poor yet left, to whom we may show mercy for the Lord's sake? For they represent the person of Christ: when they come unto us; Christ himself cometh unto us; and when they ask of us, it is Christ that asketh of us, and saith; I am hungry, I am thirsty, I am naked, I am harborless; so that whatsoever we would do to Christ if he were with us, the same must we do to them that are among us.
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Wherefore, although I have great liberty in Christ to command thee that which is thy duty.
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Yet for loves sake, I rather beseech thee, being such a one, even Paul an Old man; yea now a prisoner of Jesus Christ.
IN the words going before, we have heard the preface or entrance of this Epistle, consisting partly in the Title of it, and partly in certain Prayers used by the Apostle: Now we are to proceed to the rest of the Epistle, wherein we must observe two points; First, the chief matter is handled; Secondly, the whole matter is concluded. The chief matter, is touching Onesimus, or himself. The first, concerning Onesimus, is handled from the eight verse, to the 22. verse. The latter touching himself, is expressed in the 22. Verse, wherein he willeth to prepare lodging for him, hoping by their Prayers to be delivered out of prison. The former point is set down in this short speech or sentence, I Paul pray thet to receive Onesimus: The parts of which sentence are not barely propounded, but amplified; and then, the whole is proved & confirmed. We are therein to consider three partes; First, the entreating and praying of Philemon; Secondly, the person praying and entreating; Thirdly, the person for whom he prayeth and entreateth. His praying of Philemon, is declared by a diverse reason, Although I have great liberty to command thee, yet I pray thee and beseech thee. The person praying and beseeching, is Paul, who is described generally, being such a one, and then particularly by his old age, and by his bonds. Touching the person, for whom he beggeth and beseecheth, we shall see afterward, Verse 10.
This is to be observed touching the order of the words. Now, let us consider the interpretation of them. First, he speaketh of his liberty in Christ, that is; as an Apostle and Minister of Christ, whose Messenger or Ambassador he is; whereby he insinuateth and signifieth, that this power is not his own, or of himself, but is Christ's; it is not the servants, but the Lord's; it is not man's, or the Ministers, but God's. For even at Magistrates ordained and sent forth by the Prince, can do nothing in their own name, but in the Kings name; so Ministers called of God, and fitted to the office whereunto they are called, must teach, command, reprove, and exhort, not in their own name, but in the name of Christ their Lord and Master. He addeth, That for loves sake he entreateth him. Love, in this place, may be referred either to Philemon, or to Paul, seeing the Apostle leaveth it at large, and restraineth it not either to his love, or to his own. If it be referred to Philemon, it carrieth this sense, I do entreat thee, and not command thee, for thy compassion and loves sake, which I have before commended in thee, and thou so diligently and devoutly showest unto the Saints. But I do not take this to be the natural meaning of the words, so that we are to understand them rather of Paul's love toward Philemon, that he so tendered and loved him, as that he had rather deal with him in kindness, and by intreatance, then roughly and severely. Lastly, he saith, Paul, an Old man, and now a prisoner of Christ. In these words, is included great force to move Philemon: We must understand the first Words of his Age, not of his Office; of his years, not of his Ministry; and he calleth himself a prisoner of Christ, that is; for Christ's sake, and the preaching of his Gospel.
So then, according to this Interpretation, these words are thus much in effect, as if he had said; Seeing I hear everywhere of thy fervent Love, and exceeding tender Compassion thou bearest to the poor Saints, though I may many ways command thee in things that are right and equal, as in that I am an Apostle of our Lord Jesus Christ, in that I am stricken in Age, ready to leave this life, and in that I am now a Captiue and Prisoner, for the cause of Christ and his Gospel, yet the love and tender affection I bear unto thee, do move me rather to beseech and to entreat thee.
Now let us see what may be observed out of these words. First of all, the Apostle would not do that which he might do, and was lawful for him to do, which may teach the Minister and all men sometimes to be content to depart from their right, as Abraham did toward Lot, when a strife arose between them, and as Paul did oftentimes, according as himself testifieth in his Epistles. Which condemneth those that stand strictly upon their right, and consider what is lawful but forget what is fit and expedient. For in things that are indifferent we are not by and by allowed to do that which is lawful, nor to use our power, but must suffer all things, that the Gospel of Christ be not hindered. Likewise, the Apostle would not sometimes take any wages of the Church, but preached freely and was not chargeable to any, because he would not give occasion of speaking evil against the Gospel. Secondly, the Apostle publisheth his liberty to command, but it is only in Christ whose Ministers he and we are, and not our own. Thus he calleth himself an Apostle, not by man, nor by the will of man, but of Christ. This is the difference between a civil Magistrate, and an Ecclesiastical Minister. The civil Magistrate may give charge and send out commandments in his own name, but the Minister must command in his Masters name, in as much as Christ hath not imparted the power, nor communicated the right which he hath over men's consciences unto any mortal man, no not to the Angels in Heaven. Wherefore, whatsoever we speak or do, we must do all in his name that hath sent us. Thirdly, mark how far his authority stretcheth and extendeth, he can require and exact no more then that which is right and equal and their duty to do. It is no absolute or immoderate power, but limited within these bounds, that he go not beyond them. This is required of all the Ministers of the word, they are to teach that which is right, and he people are bound no farther to hear them. Fourthly, he declareth why he yielded up a part of his right and did not prosecute it to the full, for love sake, it was for Charity sake that he turned his power into prayer. All indifferent things must be measured by this rule. Charity will cause a man willingly to give place where it is in the heart, but where it is not, he will not regard to use his liberty with offense, nay to the destruction of his brother. 5 Lastly, Paul to move Philemon propoundeth his bands and afflictions, to teach that no man ought to grieve at the afflictions of the Church. We ought to be so far from being ashamed of the Cross in our selves, and from being offended at the Cross in others, that rather we are to know, it commendeth the Ministry, and serveth greatly to edification. For by this title he commendeth himself, and purchaseth authority unto his Ministry, whereby he signifieth not only that he is an Apostle, but somewhat more; an Apostle, a prisoner; that is, adorned with the marks and tokens of Apostolical honor, seeing the badges of the Apostleship are such bands as he suffered for Christ's sake. So then, a Minister afflicted, is more then a Minister: a Christian persecuted, is more then a Christian: and every faithful man and woman, the more they are tried by suffering for the Gospel, the more they are to be honored and the better to be esteemed in the Church.
This Doctrine among other places hath most plentiful confirmation out of the prophesy of Jeremiah, whether we consider the commandment of God, or the practice of the Prophet. Heerunto cometh that which the lord speaketh to him, Behold, this day I set thee over the Nations, and over the kingdoms, to pluck up, and to root out, to destroy and throw down, to build and to plant. When Pashur had smitten him, and put him in the stocks, the Prophet said unto him, Thus saith the Lord, behold, I will make thee to be a terror to thyself, and to all thy friends, and they shall fall by the sword of their enemies, and thine eyes shall behold it, &c. This authority the Apostle Paul doth often claim & challenge unto himself over the people, and he showeth what power he had by reason of his Ministry. When he giveth sundry instructions to diverse degrees among the Corinthians, he saith, Unto the unmarried I command, not I, but the Lord. And in another place, Seeing then that we have such trust, we use great boldness of speech. It is noted by the Evangelist, that Christ taught as one having authority, and not as the Scribes, that is; boldly, not fearfully; zealously, not coldly; with great power, not as one that telleth a dream. The Apostle writing to Timothy, doth not only gently entreat him, but straightly charge him before God and the Lord Jesus Christ, and the elect Angels, that he observe those things, without preferring one to another, and do nothing partially. And in the Chapter. following, I charge thee in the sight of God, who quickeneth all things, and before Jesus Christ, which under Pontius Pilate witnessed a good confession, that thou keep this commandment without spot, and unrebukable until the appearing of our Lord Jesus Christ. Likewise, in the latter Epistle, I charge thee before God, and before the Lord Jesus Christ, which shall judge the quick and dead at his appearing, and in his kingdom, preach the word, be instant in season, and out of season, improve, rebuke, exhort, with all long suffering and Doctrine. All these places of Scripture laid together, comparing the Commandments, together with the examples of the Prophets of Christ, and of the Apostles, do teach us by the Ordinance of God, power, and Authority are always joined to the Pastors Office, and never to be severed and divided from it.
Let us see what are the Reasons. First, if we consider the names that are given unto them, and the honorable Titles whereby they are called, we shall be moved to confess their calling to be accompanied with power under Christ. They are Fathers in Christ, but Parents may be bold with their children. They are Pastors and Shepherds, but the Shepherd is to direct & order the Sheep of his pasture. They are Ambassadors, but the Ambassador is not sent without authority from him that sendeth him. They are Captains of the Lord's host, but the Captain hath rule and government over those that are under his charge and regiment. If then the true Ministers of Christ be Fathers, Shepherds, Ambassadors, and Captains under Christ the great shepherd of the Sheep, their Office cannot be without jurisdiction and authority over the people of God committed to their charge.
Secondly, if we consider the fruits and effects that are ascribed in the word to the Ministers of the word, we shall see that their Ministry is joined with authority. They are the means and instruments to bring us to the knowledge of Christ, to the bosom of the Church, and to the Kingdom of Heaven. Their Office is to convert sinners, and to save souls. When Christ ascended up into Heaven, he appointed Pastors and Teachers in his Church for the repairing of the Saints; for the work of the Ministry, and for the edification of the body of Christ, till we all meet together (in the unity of faith and that acknowledging of the son of God) unto a perfect man, and unto the measure of the age of the fullness of Christ. So the Apostle exhorteth Timothy to take heed to himself, to exercise his gifts, to give attendance to Reading, to be diligent in exhortation, and to continue in delivering sound Doctrine, because in doing these things he should save both himself and them that hear him. God hath put into them and their mouths the word of reconciliation, so that faith cometh by hearing, and hearing by the preaching of the word of God, and therefore the Ministers are said to save their own souls, and the souls of others.
Thirdly, there is a co • peration of God and the Ministers Office together, and an admirable sympathy between them. If then God and the Minister do work together, he may lawfully enjoin men to do their duties. This is it which the Apostle teacheth, We are together God's laborers, and in another place, We therefore as workers together, beseech you that ye receive not the grace of God in vain, where to comfort the Ministers against the contempt of the world, he declareth, that it pleaseth God to use their Ministry to work faith in whom he will. True it is, the Ministers are not able to give or work faith in the hearers, either in whole or in part, it is God only that giveth increase and a blessing upon his own means, but they are the instruments which he employeth. He commandeth the Ministers to preach, and he giveth a blessing to their preaching. The Minister laboreth on the heart and conscience God reformeth it, and giveth the grace of repentance. The Minister delivereth the Doctrine of faith, God giveth the gift of faith. The Minister teacheth righteousness and holiness of life, God saith; be it so, he shall be righteous and holy. The Minister pronounceth mercy to the penitent, God bestoweth mercy and forgiveness of sins upon him. Thus God ratifieth their word, and after a sort tieth his blessing unto it. Seeing rherefore, that the Ministers of the word have many titles of power and jurisdiction given unto them, seeing they are the means and instruments appointed to bring us to salvation, and Lastly, seeing they work with God and as it were help him in bringing men to faith and eternal life; we may conclude, that their Office is joined with power and authority.
Let us see what are the uses of this Doctrine. First, touching the Office it self, we gather, that it is a worthy calling, an honorable Office, an excellent Function, how base and mean soever it be esteemed among men of this world. This the Apostle setteth down writing to Timothy, If a man desire the Office of a Bishop, that is, a Minister of t • e Gospel, he desireth a worthy work, not only a work, but a worthy work. Therefore this Office, is not only a lawful calling; but a worthy calling. It is hard to discharge it aright, for who is sufficient for these things? but those things that are hard, are excellent. The Minster beareth the person of Christ in preaching the word and administering the Sacraments. We heard before that in furthering and finishing the salvation of men, God worketh with them. It is a great and glorious account which God maketh of his word in the mouth of his Ministers, when it is truly preached and rightly applied, he giveth grace by it, and ordinarily worketh not salvation without it. This is no small honor and estimation to the Ministers of God, and to the Ministry of his word, that he admitteth them as joint-workers, and as it were fellow-laborers with him, he worketh when they work, he exhorteth when they exhort, he reproveth when they reprove, he teacheth when they teach. This the Prophet teacheth to be the Ministers commission given him of God, when he hath preached righteousness to man, God will have mercy on him, and will say to the Minister, Deliver him that he go not down into the pit, for I have received reconciliation. This the Apostle saith, Now then are we Ambassadors for Christ, as though God did beseech you through us, we pray you in Christ's stead that ye be reconciled to God. This our Savior Christ also himself speaketh, and avoucheth, in the person of Peter, I will give unto thee the Keys of the Kingdom of Heaven, and whatsoever thou shalt bind upon earth shall be bound in Heaven, and whatsoever thou shalt loose on earth, shall be loosed in Heaven. Whereby he teacheth, that the Ministers are the Porters of Heaven, they have the Keys committed unto them, they are appointed to bring the Children of God into the sheepfold of Christ. They shut the Kingdom of Heaven against all unbelievers, by preaching, that they shall not enter, but be cast into utter darkness and be tormented in Hell. They open the Kingdom of Heaven to all believers and penitent persons, by preaching that they shall enter into the kingdom of Heaven and enjoy eternal life. To this end and purpose Christ speaketh to his Apostles after his ascension, Whose sins soever ye remit, they are remitted, and whose sins ye retain they are retained. True it is, God only forgiveth sins properly, but he hath appointed his Ministers to preach, publish, and to witness to their consciences that repent and believe the Gospel, that all their sins are forgiven. And on the other side to preach and declare that such as will not believe and repent, shall never have their sins forgiven them. For, how the Ministers bind and loose, shut and open, forgive and retain, the Prophet Isaiah showeth, when he saith, Chapter 44. I will destroy the Tokens of the Sooth-sayers, and will make them that conjecture, Fools: and turn the Wisemen backward, and make their knowledge foolishness; but he confirmeth the word of his servant, and performeth the Counsel of his Messengers. Whereby we see, that God doth bind and loose, forgive and retain with him, when he confirmeth their word, and performeth their Counsel. This is the Dignity of the Ministry, which serveth to reprove the unthankfull world, and ignorant people, that make no reckoning or account of this ordinance, which is the power of God, and the wisdom of God.
First, it condemneth those that think the Ministers proud and presumptious, and accuse them as saucy and malapart, when they command us from the Lord, and check us for our sins. It is their duty, not only to teach and admonish, to exhort, and to comfort, but to convince and reprove, to threaten, and to denounce Judgments from God, against the obstinate and unrepentant. When they are stirred up with boldness and courage to tell the people of their sins, we must know they do that which they may do, & speak no more then they ought to speak: they must not hold their peace, unless they would dishonor their Lord that sent them, and bring judgment upon their own heads. An Embassador, if he should not use the name and authority of his Prince, should abuse his Prince, & make himself liable to grievous punishment. So the Ambassadors & Lieutenants of Jesus Christ, if they should not command and charge us (his subjects) in the name of our Lord & Master, they should abuse and abase him that put them in the office, and sent them to their charge. Therefore the Apostle saith, Let a man so think of us, as of the ministers of Christ, & disposers of the secrets of God, & as for the rest, it is required of the disposers, that every man be found faithful. Zachariah reproving Joash & his princes for their Idolatry, they thought him to be a mad and malapart fellow, & put him to death. S • when Jeremiah was sent to prophesy against the Temple, and the Citty, and to exhort them to amend their wages and their works, they could not bear his words, but threatened to kill him. Secondly, it reproveth those that account the Ministers, their Vassals and Slaues, whereas the case of a Pastor is not to be made an underling or a block for everyone to insult & tread upon, as the wicked Worldlings use them. This is the measure indeed that is met unto us, this is the recompense that is received by us, and this is the complaint that the Apostle maketh, I think that God hath set forth us, the last Apostles, as men appointed to death, for we are made a gazing stock unto the world, and to the Angels, and to men; unto this hour we both hunger and thirst, & are naked, and are buffeted, and have no certain dwelling place. Whereas they should be regarded as the Ambassadors of God, and respected as his Stewards set over the house of God to dispense the mysteries of life and salvation. True it is, great contempt lieth upon our calling to the Ministry, even as much reproach is laid upon the profession of Christ in sincerity. The Prophet declareth that his adversaries rejoiced at his calamity, and hated him wrongfully, because he followed goodness, so do the Ministers of the Gospel suffer much hatred and contempt by wicked and profane men, because they discover their Hypocrisy and open their iniquity; yea, the word of God in their mouths is many times as a fretting Corasiue applied to their consciences, that they cannot welter and wallow so secretly and securely in their sins, as they would and as they wonted to do. When they are resolute and resolved to continue in sin, and think to rest and sleep quietly therein, as in a bed of ease, the word of God doth often raise them up, and rouse them out of their senseless security, and summoneth them to the bar of God's judgment. This is it that troubleth their peace and their patience, this maketh them to spurn against their persons and their calling, this causeth them to watch them narrowly, and to hunt after advantages through their infirmities, that thereby they may disgrace them: this draweth them to cast all contempt and dishonor upon their Office, that so their disorders and profaneness may not be espied. For how should they abide the Ministers of the word, that hate the word of God? Or how should they suffer the Ambassadors, that cannot endure the Ambassage and message that they bring? But we must arm our selves against the scorn and contempt of the world, which by wicked men is cast as mire and dirt in our faces, considering that we are the sweet savor of God as well in them that perish, as in them that are saved. Thirdly, the high excellency of this calling, reproveth those that account the Office to base and low for them and for their Children. Many there are that live by the Gospel, that are ashamed to preach the Gospel. They live by the Altar, and yet are ashamed to serve at the Alter. They can be content to have the Milk and to cloth themselves with the wool of the sheep, and yet disdain to feed the sheep. These are they that love the chief places at feasts, and to have the chief seats in the assemblies, and greetings in the Markets, and to be called of men Rabbi, Rabbi. Ambition and vain glory have tied up their tongues, and made them cleave to the roof of their mouths. Covetousness and idleness have choked them and stopped the passage of their voice. Pride in themselves and contempt of others, have sowed up their lips and made them cast the care of the flock upon their substitutes, who many times are as careless as their Masters, and in the mean season between them both, the sheep of Christ bought with his precious blood, go to wrack and run to ruin. What a shame is it, that any man should be raised up and advanced merely by the Gospel, and yet account the preaching of the Gospel a reproach to their high dignity? The son of God himself refused not to serve in this calling, he went about all Cities and Towns teaching in their Synagogues and preaching the Gospel of the Kingdom. If then Christ Jesus the son of God took pains in this calling, what son of the earth shall disdain to discharge this office that he hath undertaken, and by which he is maintained. Again, seeing the calling is so excellent, why should any be ashamed to consecrate their sons to God, in the service of the Ministry, thereby to gain souls to him and to his kingdom?
Fourthly, if it be a calling of such dignity, it reproveth those that run before they be sent, and wait not a lawful calling from God, that they discharge it afterward with peace of heart, and comfort of Conscience? We see many young men make more hast then good speed in entering into the Ministry, who for the most part want that judgment, staydnesse, experience, gravity, & moderation that is meet to be in men of that profession. Hence it is, that they are called by the name of Elders in the Scripture. The Apostle thought it necessary to give this charge to Timothy, a young man (though he were of rare hope, and of excellent gifts) To fly the lusts of youth, and to follow after righteousness, Faith, Love, and peace, with all them that call on the Lord with a pure heart. And in another place he saith, Let no man despise thy youth, but be unto them that believe an ensample, in word, in conversation, in Love, in Spirit, in Faith, in Pureness. If he had this need of instruction, howe much more others?
Fifthly, it reproveth those, that are so hand-fasted, that they repine at their maintenance that labor among them. How many places and Parishes are there, that regard not how they be taught; or whether they be taught or not, so they may be well dealt withal in their Tithes; that is, if they might pay little or nothing to maintain their Minister? There is grown in many congregations this agreement and bargain, between the Pastor and the people, if he will spare them in temporal things, they regard not how he deal with them in spiritual things. If they may pay little, they are content he shall preach little; If they may enjoy their Tithes at a low rate, they are well pleased, that he take his ease, and teach them seldom. But albeit, he preach in season, and out of season, and do his duty with all diligence, yet they murmur and repine at his allowaunce, and think everything too much, that is bestowed that way.
Lastly, it reproveth such as regard not the censures of the Church, inflicted upon evil doers. The censures of the Church are made as a scar-Crow, and esteemed of many as a mock. But if that power and authority were regarded in the Ministers hand, that the word of God alloweth and appointeth, whereby he is authorized to exercise spiritual jurisdiction in Church-matters, not only to preach, but to punish; not only to teach, but to correct; not only to instruct, but to excommunicate; then would the Office be magnified, then would the Ministry be esteemed according to the institution of them. Our Savior giving order and direction to inform the Governors of the Church, when scandals and offenses arose among them, addeth; Verily I say unto you, whatsoeaer ye bind on earth, shall be bound in Heaven; and whatsoever ye loose on earth, shall be loosed in Heaven. We see God promiseth to ratify the sentence pronounced and denounced in his name. The abridgement of this power is the contempt of the men, and of their Ministry, and the curbing & cutting short of their authority, doth open a gap to all contumely and reproach of their persons and office. If a Magistrate should prescribe and ordain that Law which is wholesome and profitable to the Common-wealth, and have no power at all to punish the Malefactors and misdoers that transgress, who is it that would regard the Commandment? If a School-master had authority only to rule and to teach, but were restrained to take up the rod to correct and chastise the obstinate & sluggard, what Scholar would hearken or give ear to his teaching? In like manner, so long as the Minister is allowed only to speak the word, or to threaten, but stinted that he shall go no farther, his Ministry will be little regarded; as if a Master should tell some of his Scholars of their shrewde tricks, but were not licensed to punnish their evil doing. God hath joined authority to the Pastors office, & put into his hand the discipline of the Church, and the Ministers of God, have exercised & executed the same according to his ordinance. Hence it is, that the Apostle reproving an heinous offense amongst the Corinthians, and showing the use of Ecclesiastical correction, saith, What will ye? Shall I come unto you with a rod, or in love and in the spirit of meekness?
Secondly, seeing boldness to command under Christ, belongeth to the office of the Minister; it teacheth us, and putteth us in mind of many good duties; as first, to ask this gift of God, and crave of him to indue us with the zeal of his glory, and other graces of his spirit, that we may speak the word boldly, as we ought to speak. We see an example hereof in the Apostles, when they heard the threatenings of the enemies of the Gospel, They lift up their voices to God, with one accord, and said, O Lord, thou art the God, which hast made the heaven and the earth, the sea, and all things that are in them, behold their threatenings, and grant unto thy servants with all boldness to speak thy word. So, when the chief Priests said, Did not we straightly command you, that ye should not teach in his name? And behold, ye have filled Jerusalem with yoar Doctrine, and ye would bring this man's blood upon us. Then Peter and the Apostles answered, We ought rather to obey God then mē. Many men are endued with great gifts of learning and knowledge, but they want the tongue of the Learned to minister a word in season, they want zeal and utterance to deliver the word of God to the people. Let everyone therefore, seek to fit and furnish himself to this calling, and in Christ Jesus be bold to do this duty. This the Prophet saith, Crie allowed, spare not, lift up thy voice like a Trumpet, and show my people their transgression, and the house of Jacob their sins.
This reproveth those that have the word in respect of persons, who dare not do their duties, and are afraid of men's faces. They would be counted the Ambassadors of God, but they are afraid to do their Masters message. Let such learn of John the Baptist, who shrunk not back, but was bold to tell Herod, that it was not lawful for him to take his Brothers Wife. We must not be Dastards and faint-hearted soldiers, to fight the Lord's battles, but first be sure, we have a good warrant out of the word, and then go boldly into the field, and fear not to look the enemy in the face. True it is, if we have not our Commission signed and sealed unto us, we have just cause to fear; we speak in our own names, and not in the name of God: we send our selves, we are not sent of him; We are our own Messengers, to do our own Message, not the Ambassadors of the eternal God. But when he hath put his word in our mouths, we must go to those that he hath sent us, and whatsoever he commandeth us, that we must speak. So, when God had stretched out his hand, and touched the mouth of the Prophet Jeremiah, he said; Be not afraid of their faces, for I am with thee, to deliver thee, saith the Lord. Thus he speaketh to Ezekiel, I have made thy Face strong against their Faces, and thy Fore-head hard against their Fore-heads, I have made thy Fore-head as the Adamant, and harder then the Flint: Fear them not therefore, neither be affrayde at their looks; for they are a Rebellious house.
Secondly, it teacheth them not to loose their Authority, and so to shame their Calling, and their Mayster that hath put them in that Calling, bringing them-selves and their Ministry, under the subjection and slavery of others. The Apostle by all means seeketh to magnify his Ministry, and to beautify his Calling. Hence he saith, Am not I an Apostle, am not I free? This reproveth those that serve the lusts and pleasure of others, and dare do nothing to displease such as are in high place. Thus Aaron in the absence of Moses offended, who was at the commandment of the people, when they said unto him, Make us God's to go before us, he received their golden earings, and fashioned it with the grauing tool, and made of it a Molten Calf. The like we see in Uriah the Priest, when Ahaz (who did not uprightly in the sight of the Lord, but walked in the way of the Kings of Israel ) saw the Altar that was at Damascus, he sent unto him the pattern of the Altar, and the fashion of it, and all the Workemanship thereof, and he made an Altar in all points, like to that which the King had sent from Damascus. This departing from the Commandment of God, to please the humor or honor of mighty men, must be far from us. We have a plain way set before us, we ought to walk in it, we must not decline either to the right hand, or to the left hand. We must not make merchandise of the word of God, but deal faithfully with God and his people. The Prophet Micah complaineth of such Prophets in his time, as flattered the people in their sins, And Prophesied unto them of Wine and of strong drink, and in such Prophets the people delighted. The Lord chargeth Jeremiah, to truss up his loins, to arise, and to speak to the Children of Israel all that he commanded him, not to be afraid of their faces, least he destroy him before them. Let us beware of such smooth tongues, that flatter with their lips, and bring us in danger of destruction. Solomon teacheth us, That a man which flattereth his Neighhour, spreadeth a Net for his steppes; declaring thereby, that as a Birde which is taken in the Net, is in danger of death; so they which believe flatterers, fall into great perilles of Soul, of Body, of Goods, of good name, of life.
Thirdly, it teacheth the Ministers, to take heed they abuse not their Authority, and turn it into tyranny, but employ it unto edification, not to the destruction of the Church, or any member thereof. This the Apostle plainly teacheth concerning himself, Though I should boast somewhat more of our authority, which the Lord hath given us for edification, and not for your destruction, I should have no shame. And in another place, We have not Dominion over your faith, but we are helpers of your joy, for by Faith ye stand. We must remember and consider that we are under Christ: we are his Substitutes and Lieutenants. He is the chief Shepherd of the Sheep. We must not bear our selves as Lord's over his heritage, but as ensamples to the flock. Christ himself testifieth, that he was among them as one that served: For the son of man came not to be served, but to serve, and to give his life for the ransom of many. Let us have the same mind in us, that was in christ Jesus; let us behave our selves as Stewards, not as Lord's; as Officers, not as Princes; as Ministers, not as Usurpers; as Stewards, not as Masters of the house.
Lastly, it serveth for instruction of the people, that they despise not the Ministry of the word, but always ready to hear it with reverence. For wheresoever there is authority in the speaker, there should be fear and reverence in the hearer. They are Ambassadors sent, not from Man, but from God; they speak not in their own names, but in the name of God; they publish not their own Dreams or devises, but the Doctrine of God, and therefore ought reverently and obediently to be regarded. Thus the Prophet teacheth us to reason, The people must hear the Law at his Mouth, for he is the Messenger of the Lerd of Hosts. True it is, they are men that bring it, but they are Messengers sent of GOD, they are subject to the same passions that we are, but God hath put his word in their hearts, and in their mouths: and therefore, both they and it must be received with all reverence, and entertained with the inward obedience of the soul. Hence it is that our Savior Christ saith, He that heareth you, heareth me, and he that heareth you, heareth him that sent me. The Prophet teacheth, that their feet are beautiful that bring glad tidings of peace, and bring glad tidings of good things. They are said to be worthy of double honor, and to teach the way of salvation. If a man had lost a precious Jewel, and Rich Pearl, which was all the riches and substance of his house, and being in this case, should meet with a man that can tell him who robbed him of it, where it is, and how he may come to have it again, how would he respect him, and reward him? A godly Minister is such a one unto thee, who when Adam had lost himself, and all his posterity, and that peerless Jewel of righteousness the whole wealth of our souls, can truly tell us who did steal it away from us, and how it is to be recovered again. The Devil is the Thief; Christ doth restore it: Faith applieth Christ, the Word of God worketh Faith; the Minister preacheth the word whereby we believe. How well dost thou account of that Physician, and how highly doest thou esteem of him, who when thy health is lost, and sickness fallen upon thee, can tell thy disease, open the cause of it, show thee the cure and remedy of it, and restore thee to thy former state and strength; so when thy soul is sick unto the death, and even to damnation, the man of God can heal the deadly wound that Satan hath given, and apply a sovereign plaster for thee, made of the precious blood of Christ.
From hence all men may learn, how to esteem God's Ministers, and with what affection we are to hear them. The Sheep of Christ will hear his voice and follow him. This is a notable token to know the children of God by: to disobey the Ministers of God, is to disobey God himself; & to despise their word, is to despise the word of God himself. Is not the Embassador of an earthly Prince received with great honor & reverence? Is not his message received as undoubtedly as if the Prince himself were present? Are not they which despise his authority as heinously punished, and as vilely accounted of, as if they resisted and rebelled against the Kings own person? Shall then the Messengers of the living God, the King of Kings, and Lord of Lord's, be received less worthily then the other, whose authority is greater, who message is weightier, whose place is higher? It is requisite therefore, that the people fear and reverence their Minister, or else they will in no case honor and obey him. For where fear is not present, all honor is absent; & whosoever scorneth to perform this duty of fear, let him be well assured, he contemneth not him, but the Lord that sent him. This fear is to be yielded, not to his person, but to his Office. For as the Apostle exhorteth the Thessalonians to acknowledge them that labored among them, and have them in singular love for their works sake; so we ought to fear those that are set over us in the Lord, for their worker sake. So he witnesseth that the Galatians received him as an Angel of God; yea more then so, they received him as Jesus Christ himself. This was not as he was a man, but as the Minister of God: this was not for the excellency of his person, which he acknowledgeth to be simple, and testifieth to be contemptible; but he was received for that excellent message which he brought among them. Therefore Paul writing to the Philippians, saith, As ye have always obeyed me, not as in my presence only, but now much more in my absence, so make an end of your salvation with fear and trembling. This reproveth all those that are stubborn and disobedient, and will not obey the word of exhortation delivered unto them: such also, as hear not often and constantly, but seldom and carelessly, as if they were persuaded, that they had nothing to do with God, or God with his word: such as when they hear are not stricken with any fear of the presence of God, or of the power of the word, or of the truth that is delivered, so that they never can hear aright, seeing GOD accounteth those only the right Hearers, that tremble at his Word, and are of humble and contrite hearts.
Lastly, such as are content to hear and listen with their outward ears, but it is no longer then they list, and no farther then their own fantasies are fed, and their desires followed, and their humors pleased. They are willing to hear, until their special sins be reproved: but when they find themselves touched, or their iniquities (which they dwell in) discovered, they grow out of patience, and begin to revile and rail at the Ministers that seek with a good Conscience to discharge their duties. This is an evident note of a corrupt hearer, and a plain testimony of an evil heart. We must be ready to hear the curses of the Law, as well as the promises of the Gospel: we must account it a benefit to be reproved our selves, as well as to hear others reproved. A sick man would not content himself to have the Physician show unto others their diseases, but would have his own disease discovered unto him; so is it profitable unto us, to see our own sins, and to hear our own corruptions revealed and manifested unto us. If we once desire to come out of our sins and iniquities wherein we have lived; if once they become bitter and unpleasant unto us, it will be no grief or burden, to see our selves stripped, and laid open to the view and sight of the world. Let us therefore with meekness of spirit submit our selves to the stroke of God's word, and not rage when we are reproved, as the manner of those is, that purpose to persevere, and to continue in their sins unto the end.
Verse 9. [ Yet for your loves sake I rather beseech thee. ]
Now to confirm this doctrine, sundry reasons may be rendered and produced. First, we are bound to use those means, and to take that course, which is most forcible & effectual. But to deal with love and lenity, and to handle our brethren kindly and meekly, is most likely to prevail with most men. Therefore the Apostle requireth, that the servant of God must not strive, but must be gentle toward all men, apt to teach, suffering the evil, instructing them with meekness that are contrary minded, proving if God at any time will give thē repentance, that they may acknowledge the truth, and come to amendment, out of the snare of the devil, &c. There is no way so available to bring evil men out of the dangers wherein they stand, who are as it were taken prisoners, and made bondslaves to do the Devils will, then to allure them by gentleness, to draw them by long suffering, and to overcome them by patience.
Secondly, this course well and duly observed, serveth to persuade them with whom we deal of our love and tender affection towards them. For loving and friendly dealing, argueth loving and affectionate minds, and with whomsoever we have to do, it is a great means of prevailing, and the ready way to bend and incline him unto that which is good, and to turn him from that which is evil, when his persuasions are perceived to tend to the profit and benefit of him whom we would persuade. We shall never do any good, or prevail with our Brother, to bring him into the right way, unless he can assure his own heart that we love him, and seek his good, and desire his Salvation. It is Love in the Speaker, that moveth the Hearer to embrace that which he speaketh, to like that which he teacheth, to hate that which he reproveth, to avoid that which he condemneth, and to practice that which he commendeth. We must work this Opinion, and ground this persuasion in their hearts, that we love them, and that all our Doctrines, Instructions, and Reproofes, proceed only from this Fountain, before we can move them to Attention, Reverence, and Obedience, unto that which they hear delivered. Hence it is, that the Apostle in sundry places, writing to diverse Churches, and moving them to follow the examples and exhortations given unto them, laboreth to persuade them of his unfeigned Love towards them, as it appeareth, Philippians 4, 1. Therefore, my Brethren, beloved and longed for, my joy, and my Crown, so continue in the Lord, ye beloved.
Thirdly, we are to imitate our Head and Master Christ Jesus, he used not his Authority and Power that was in him, he dealt not roughly and severely with his enemies, but meekly and mercifully, and most compassionately, he was meek, and as a Lamb before his shearer. When he might according to his mighty power in Justice have destroyed his Persecutors and enemies, he prayed for them, he entreated pardon for them, that their sin might be forgiven. Therefore the Apostle Peter teacheth us, that we are provoked to a patient bearing of wrongs, and suffering of troubles, by the example of Christ, saying, For heerunto ye are called, for Christ also suffered for you, leaving you an ensample, that ye should follow his steps, who did no sin, neither was there guile found in his mouth. Seeing then, that mild and merciful dealing pulleth out of the snare of the devil, openeth the love of the speaker; and lastly, maketh us like to Christ, whose example is a perfect pattern of all meekness and moderation, it followeth, that it is carefully to be used of us when we speak to the people of God, in the name of God.
Let us see what Uses may be raised and remembered unto us out of this Doctrine. First, we learn that mercy and compassion, yea all tokens and testimonies of love are to be shown toward Malefactors, even when Justice is to be executed, and punishment inflicted, and the course of Law is to proceed against them, that they may know it is not malice, but Justice, hath brought this fall upon thē; it is not their blood, but their good that is sought, and the good of others. The truth hereof we see practiced in Joshua, when Achan was apprehended, and his sin discovered, whereby he had offended God, sinned against his express commandment, and troubled Israel, he said unto him, My son, I beseech thee, give glory to the Lord God of Israel, & make confession unto him, and show me now what thou hast done, hide it not from me. Cruelty in deed, or bitterness in word, even toward evil doers that are already adjudged, or stand at the bar to be judged, is barbarous and inhumain. To insult over a poor prisoner, or a condemned man that is guilty of death, and carried to the place of execution, standeth neither with an human disposition, nor with a Christian affection, nor with Brotherly compassion. Behold the proud and insolent behavior of the savage and beastly minded Pharisees and Priests against our Savior Christ, mocking, spitting, buffeting, railing, reviling, whipping, and crucifieng him between two thieves. They were not content to seek his life, and to shed his blood, but laded him with contempt and all shameful calumniations. This also is the practice of their successors the Romish Clergy, who are the followers of them in malice and cruelty, when the faithful have been, not only convented before them, but condemned of them, they have embrued their hands, and defiled their garments with their blood, which crieth to the God of Heaven for judgment; neither were they contented to feed their eyes with their torments, and to satisfy their lusts with their sufferings, but proceeded to all extremities of rage and madness, railing at them, and speaking all manner of evil against them. This abuse is sometimes too usual and common in the places of Justice & judgment, from whence all gall and bitterness should be banished: we may hear unseemly jests, bitter taunts, & uncharitable reproaches cast out of their mouths (as a loathsome vomit out of the stomach) who should Remember that they sit in the seat of God, and are to execute the Judgments of God, with whom is no iniquity, nor respect of persons, neither receiving of reward. Jehu the King of Israel, executing the judgments of the Lord against the house of Ahab, according to all the word of the Lord, is threatened himself to be punished, because he did it with a cruel and bloody affection; The work was good, but his heart was evil; the deed done was righteous, but the manner of doing was corrupt; he respected not the glory of God, but his own revenge; he did it not to serve God, but to serve himself. This was the cause why the Lotde visited him, his house, and all Israel for it, and revenged their blood thus shed, because he failed in the manner, though otherwise he did that which is just and right. We must regard not only what we do, but in what sort and manner, to what end and purpose we do it. It is our duty to show Mercy and Love to Offenders, even in punnishing of Offenders. We must have respect to their bodies and souls: We must admonish, reprove, threaten, and correct, in great compassion and mercy, not in rage and revenge to fly upon them.
But here the question may be asked, whither a Christian man may not be angry with them with whom he dealeth, being stubborn and perverse, and deal sharply with them? I answer, the Apostle giveth direction what to do in this case, Be angry, but sin not; let not the sun go down upon your wrath, neither give place to the Devil. If we break out suddenly into any passion, let us speedily recall that affection, and not suffer it long to lodge with us. But there is a godly anger, and an holy kind of indignation; there is a lawful zeal to be commended in the servants of God, which they are to conceive inwardly, and to utter outwardly against sin, not against their perverseness. So it is said of Christ, that he looked round about him angerly, mourning also for the hardness of their hearts. His anger was joined with pity and compassion, & it was not so much against the men, as against their blindness. The Church of Ephesus is commended, that it hated the works of the Nicolaitans, which Christ also hateth. It hated not the Nicolaitans themselves, as they were men, but the works of the Nicolaitans. Again, it may be said, that the Prophet David, Psal. 109. and in many other places, prayed for the destruction of his enemies, both their persons and posterity. So did Elijah for fire from Heaven, to destroy the Captains that came to take him. I answer, we have not the same spirit that they had, and consequently have not the same warrant. They were Prophets, and God revealed unto them that they were obstinate enemies, so that they were enabled to judge, that their malice and wickedness was incurable, and that they would never repent, They had an extraordinary measure of God's spirit, not only to see their present condition, but to discern their future confusion; and hence it is, that they were endued with a pure zeal of God's Glory, and not carried with an evil desire of Reuenge, of Envy, of Hatered, and of Emulation.
Again, the imprecations of the Prophets, are prophesied of plagues to come, but we have no such extraordinary instinct revealed unto us, to know what is to come: wherefore, we cannot allege their examples for our imitation, we must walk in the Kings High way, and follow the general rules of the Scripture, to deal mildly, to put away pride and cruelty toward those that are under us, to banish tyranny; and treading of them under our feet. This is to be observed of all Fathers, Masters, and Governors, remembering that in Christ we are all Brethren, that by Nature we are all of one mold and making, that (as men) we have all one Creator. This consideration we find to have been in Job toward those of his Family. If I did contemn the judgment of my Servant, and of my Maid, when they did contend with me; what then shall I do when God standeth up? And when he shall visit me, what shall I answer? He that hath made me in the womb, hath he not made him? Hath not he alone fashioned us in the womb? This the Apostle also teacheth, Eph. 6. Ye Masters do the same things unto them, putting away threatening: and know that even your Mayster also is in heaven, neither is there respect of persons with him. So then, we are to deal with gentleness, not with roughness; we are rather to seek to win others by love, then to compel them by rigor. We must endeavor that all bitterness, and anger, and wrath, crying, and evil speaking be put away from us: we ought to be courteous one to another, and tender-hearted: we are not to think that any are privileged, and freed from reproof, but we must reprove meekly and modestly, least whilst we go about to amend them, we make them worse. It is an heavenly Counsel given by the Apostle, Brethren, if a man be suddenly taken in any offense, ye which are spiritual restore such an one with the spirit of meekness, considering thyself, least thou also be tempted: Bear ye one another's burden, and so fulfill the Law of Christ. Where we see, he would have the faithful endeavor to reform a man with all gentleness, when he hath done amiss. We must not flatter him in his sins, for then we encourage him, and uphold him in his wickedness, nay, we betray him into the hands of the Devil, and by that means drown him deeper in destruction. Whensoever therefore our Brother falleth into evil, it is no love nor charity to cloak his evil doings, or to dissemble his lewdness which he hath committed, but we must have a care that he may rise again. If a man be in the mire, or in a ditch, we will reach him our hand to help him out; much more ought we to have pity on his soul, when we see it sinking into perdition?
Secondly, seeing we are to win men rather by gentleness and love, we must acknowledge that gteat wisdom and discretion is required in the Ministry, to divide the word of God aright, and to be able to apply himself to every degree and calling of men. Hence it is, that the Apostle saith, writing to Timothy, Rebuke not an Elder, but exhort him as a father, and the younger men as brethren, the Elder-women as Mothers, the younger as Sisters with all pureness. There is indeed a profitable and necessary use both of rough and tender dealing. When the people of God went out to war. the Lord commanded them to offer conditions of peace to that Citty, if it refuse to make peace they should besiege it, smite it, and destroy it. So should we, when we execute our Office, first offer peace before we proclaim war; first, allure by Gentlenesse, before we thunder out judgments; first, exhort, before we threaten. In the material building, all the stones that are to be fitted to the building, are not of one nature, some are soft and easy to be hewed and hammered, others more hard and of a flintier marble disposition, they require sharp tools, strong blows, & sturdy arms, before they can bc brought into form, or be squared for their place which they are to hold. So it is with the lively stones of the spiritual Temple of God, some have soft hearts of flesh, & are of humble & contrite spirits, like the bruised reed or the smoking flax, others have hearts hard as the Adament, and cannot easily be brought to feel the strokes of the word of God. These are not to be dealt withal and handled alike, but after a diverse manner. This is the counsel of the Apostle Jude, Have compassion of some, in putting difference, and other save with fear, pulling them out of the fire, and hate even that Garment which is spotted by the flesh. This serveth to reprove, first, such as use unseasonable lenity, when Godly severity is required. Some diseases, require sharp medicines. This is a great sin, whether it be in the family, in the common Wealth, or in the Church. Eli heard many complaints against his sons, that they sinned against God, and caused his people to abhor his offerings, yet he did bear with them, and was not sharp toward them as he ought to have been, he said unto them, Why do ye such things? for of all this people I hear evil reports of you: do no more, my sons, for it is no good report that I hear, which is, that ye make the Lord's people to trespass. He shown mercy, where he should show severity, and he winked at those that were worthy to be punished. This proceedeth not from a love to our Children, but rather from a looseness in our selves, and a carelessness of their good and salvation. This causeth vice to increase and maketh sin grow in all places. The like we see in Ahab King of Israel, when God had delivered a cruel enemy into his hand, he spared him, and suffered him to escape out of his hands, a man whom God appointed to die, and thereby is threatened, that his own life should redeem and ransom the life of his enemy, and so the one pay the price of the other. The like we might handle in Saul, who receiving a commandment to destroy Agag, and his substance, together with the Amalekites, he gave life to those that God would have him put to death, and shown mercy to such as should be smitten with the sword. This negligence in punishing offenders is too common in the common Wealth, and is a means to increase sin, to see sin punished. It is a true saying of the wise man, The blueness of the wound serveth to purge the evil, and the stripes within the bowels of the Belly. Thus it falleth out also oftentimes in the Church. When the incestuous person among the Corrinthians was (according to the Ordinance of God,) to be cast out, he was suffered in the Church, and had not the censures of the Church executed against him, so that the Apostle telleth them, that their rejoicing was not good, Know ye not that a little leaven leaveneth the whole lump? purge out therefore the old leaven, that ye may be a new lump. Such was the carelessness and coldness in many of the Churches of Asia, they were too mild toward Heretics and evil livers, and suffered the sword of excommunication to rust in the sheath, which should be drawn out to the terror and fear of all stubborn and unrepentant sinners. Secondly, it reproveth such as are too sharp and rigorous, against offenders, and forget all rules of Charity toward them. All laws must not be written with blood. The law of God, albeit it did not stint what stripes every offender should have that deserved stripes, yet it limiteth and restraineth what number they should not exceed, that the offender might think himself loved, not hated: all the Corrections that God layeth upon his Church come from love. True it is, the Pastors and Ministers are to rebuke such as are fallen, but when they see sorrow for sin, and repentance from dead works wrought in them, they should begin to raise them up again and comfort them with the precious promises of the Gospel, least they should be overwhelmed with despair, & be • wallowed up with over-much heaviness. Our Savior hath set down an order perpetually to be observed touching offenders, If thy brother trespass against thee, go and tell him his fault between thee and him, if he hear thee, thou hast won thy brother, but if he hear thee not, take yet with thee one or two, that by the mouth of two or three Witnesses every word may be confirmed, &c. We must proceed slowly, and as it were with a leaden foot against our brethren, and beware of rash and hasty judgment. The ancient Church in former times offended this way being so austere and severe against offenders, who for small offenses enjoined punishment for the space of many years. This is the sin of such as are of the separation, and have departed from our Churches, condemning our Church to be no Church, our Ministers to be no Ministers, our sacraments to be no sacraments, refusing to hear the word at our mouths, to pray and communicate with our people, and to perform other religious duties with us. Thus they have noted and marked us out with the black cole of condemnation, who deserve rather to be excommunicated by us, had they not voluntarily excommunicated themselves from us. On the other side, it behooveth us to show compassion to them that sin of ignorance or infirmity, and to season our admonitions and exhortations with a loving affection, let us bear with them so long as we see any hope of amendment, following the example of Moses, who mourned and prayed for the Israelites fallen in Idolatry, and of Christ, who wept over Jerusalem to make them weep for their sins, who seemed to have no sight or feeling of them. Lastly, it reproveth the Church of Rome, who are very Tirants and Tormenters of the people of God, for as they have burdened them from time to time with men's Traditions, so for every slight matter they have thundered against them with their excommunications, and thereby made themselves terrible to the whole world. Hence it is, that the Pope and his Bishops threaten Princes, challenge authority to excommunicate them, to depose them, and to discharge their subjects of subjection and allegiance. This is cruelty joined with impiety, this is severity accompanied with Hipocrisie, this is cursing and banning, contrary to the Christian faith, and therefore being causeless they cannot come.
Thirdly, and last of all, we learn for our obedience, that whensoever entreating, beseeching, gentle, or loving dealing is used to call men home to God and to themselves, it is their duty to yield themselves and to embrace earnestly the mercies of God offered unto them. The sin of contempt and contumacy is fearful, when the bountifulness of God is despised, his mercies loathed, his patience and long suffering abused. If we will not hear when he crieth to us, we shall cry also in the days of our misery, and he will not hear us in our trouble, but mock at our affliction. Our Savior remembereth the Jews, that he would often have gathered them together, as an Hen gathereth her Chickens under her wings, but they would not, and therefore their Habitation should be left unto them desolate. First, he preached mercy, then judgment, first he gathereth, then he scattereth, first he counselleth, then he confoundeth. This is the order which the Apostle teacheth to be observed by the Lord himself, in the first place, by patience and long suffering he calleth men to repentance, nevertheless if they will not turn unto him, but harden their hearts against the means and Ministry that he useth to call them, he hoardeth and heapeth up wrath for them against the day of wrath. This hath been the dealing of God with us in this Land more then fifty years, he hath preached unto us by his mercies, he hath entreated us and provoked us by peace, by plenty, by patience, by temporal blessings, by spiritual blessings, by prosperity which the glorious Gospel of Christ hath brought with it, he hath planted his Vine among us, he hath looked for good fruit answerable to such great means and long mercies. But what have we performed according to that which God hath expected? and how have we behaved our selves in respect of this bountifulness which we have tasted and received? Surely, we become every year worse then other, more barren, and less fruitful; we are not only void of good fruits, but full of evil fruits, bearing nothing but leaves of vanity, and shows of Hipocrisie. We cannot deny, but God (as a careful dresser of his Vineyard) hath often times been constrained to take his pruning knife into his hands, he hath scourged us by famine, and chastened us by plague and pestilence; yea, still doth visit us in sundry places, and yet though he have put us into the furnace, and tried us with the fire of his judgments, he cannot purge out our dross, or take away our tin, or cleanse away our corruptions from us, but still we swerve from him, & swerve with blasphemies, with oaths, with profaneness, with drunkenness, with whoredom, with contempt of the Gospel; we abound with the fruits of the flesh, and works of darkness, which agree not with that light into which we are brought. The word of God was more reverently esteemed, better regarded, and more carefully practiced thirty; yea, forty years agone, then it is in these declining times in which we live. We have a long time gone backward, and not forward; we grow downward, and not upward; we are farther from the Kingdom of Heaven, and not nearer. What then remaineth for us, but a fearful looking for of judgment and violent fire, which shall destroy his adversaries? If he open the Treasures of his wrath, and the store-houses of his judgments, if he bring forth the arrows of his quiver, and draw his sword out of his sheath, let us prepare to meet our God by unfeigned repentance, let us forsake our sins which bring all curses and callamities upon us. If his mercies will not move us, his judgments shall remove us out of our places. The Fig-Tree is first Husbanded and digged about, if the digging and dunging of it will not make it bring forth fruit, it is appointed to be cut down. The patience of the Lord goeth before denunciation of judgment, or execution of punishment. A Physician never aduentureth upon a desperate Physic, but in a desperate disease. A Surgeon applieth salves and all possible remedies before he proceed to the cutting off of Arm or Leg: So hath the Lord dealt with us, & so he doth deal with us, if his word could convert us, his judgments should not overtake us; if his mercy could turn us, his justice should not destroy us; if his love could save us, his wrath should not condemn us.
This truth will better appear unto us, and be more deeply grounded in us, if we mark and observe the reasons whereon it standeth as upon a firm foundation that cannot be shaken. For first, it standeth with the Ordinance and commandment of God as we see in the xx. Chapter of the book of Exodus where the law is established, and a promise of blessing annexed. Thus the Apostle expresseth the one and the other, Ephe 6. Honor thy Father and Mother (which is the first commandment with promise) that it may be well with thee, and that thou mayest live long on earth. If this be a precept of God, that we ought to honor those whom God hath any way honored, and if the obedience unto it be joined with our good, and that good which all men so much desire; to wit, length of days and continuance of long life upon the earth; if we respect either his precept, or regard our own profit, we are bound to acknowledge those privileges of age or gifts which he hath given them, and to honor them for them.
Secondly, all superiors, in what respect soever they be placed above us and set before us, do bear the Image of God. He hath sealed them in the forehead with his own stamp, and marked them out with the print of his own finger, that they should resemble him. He hath advanced them to be instead of fathers, and honored them to bear a simillitude of his person. In the Magistrate is the Image of the power and glory of God, Dan. 2, 37. In the father, of his providence and authority; in the Elder, of his continuance and eternity: in the learned man of his knowledge and wisdom. Now, wheresoever the least and lowest title of the image of God appeareth, albeit it be blemished with many infirmities, it is to be confessed and acknowledged; yea, to be honored and reverenced.
Thirdly, God will be severely revenged on all such as break his order, and seek to confound those things which he hath distinguished. The light of nature hath imprinted this Ordinance of God in all men, and the Heathen, living in darkness and destitute of the light of the word of God and of the knoledge of true Godliness, have established wholesome laws and sharp statutes to that purpose, to avoid confusion, and to maintain a peaceable communion one with another. Old age was honorable among the Gentiles, so that the moe white hairs they had on their heads, the moe wrinkles they had in their faces, and the less strength in their bodies: the more were they esteemed of their equals, feared of young men, and honored of all men. As every year did add to the time of their age, so it added reverence to their persons. When the keepers of the house trembled, the strong men bowed, the grinders ceased, the doors were shut up, the lights were darkened, the Almond Tree flourished, and the Daughters of singing were abased (all which are evident signs, not only of old age coming toward us, and approaching near unto us, but present with us and attending upon us) then were they most regarded, all other arose from their seats to honor them, no man durst utter an unseemly word, show an irreverent gesture, or commit an ungodly action before them. If then we go about to quench the light of nature, and refuse to reverence those that God hath exalted, it is no marvel if he draw them out to shame and bring them to misery which rise up against lawful authority, or despise such as he hath honored, ouertaking them in their devises, turning their wisdom into foolishness, and bringing upon them final confusion. We see this in the fearful examples of Absalom, Ahitophell, Shimei, Joab, and such like Childen of rebellion. The son of Noah that mocked his father, is cursed with an heavy and horrible curse. The Children of Ierico that derided and reproached the Prophet, were torn in pieces with two Bears that came out of the Wilderness. Seeing therefore that all superiors have the Image of God shining upon them, and seeing God on the one side commandeth them to be honored, and on the other side threateneth to punish such as despise them; it followeth, that such as God preferreth, we must highly regard and yield them much honor.
The uses remain to be considered. First, we learn from hence that it is no disgrace or disparagement to a man's modesty, when such as are bound by the law of God and nature and by all good order, do forget to yield their superiors their due, or (which is worse) do in pride and contempt insult over them, to claim and challenge that which is his right. The Apostle doth oftentimes remember his place and calling to the Corrinthians, which had forgotten him and rejected him. He putteth them in mind of his Office, Am I not an Apostle? am I not free? have I not seen Jesus Christ our Lord? are ye not my work in the Lord? If I be not an Apostle unto other, yet doubtless I am unto you, for ye are the seal of my Apostleship in the Lord. This we see likewise in Samuel, I am old and Gray-headed, I have walked before you from my Childhood unto this day, bear record of me before the Lord and before his anointed, whose Ox have I taken? or whose Ass have I taken? or whom have I done wrong too? or whom have I hurt? or of whose hand have I received any bribe to blind mine eyes therewith? and I will restore it you. We are bound to yield to every man his due as a debt which we owe unto him, according as God hath distributed his Talents among the several degrees of men. This Christ himself teacheth, Give unto Caesar the things which are Caesar's, and to God the things which are God's. So the Apostle saith, Rom 13, 7. Give to all men their duty, tribute, to whom ye owe tribute; Custom, to whom Custom; fear, to whom fear; honor, to whom ye owe honor. Whensoever therefore this Honor, or Fear, or Reverence is denied us which God hath given unto us, it is no Pride or haughtiness of heart, to challenge it, and require it at their hands that are bound to yield it. If they will not know us, it is lawful for us to know our selves. If they contemn us and cast us at their feet, we must learn to magnify and make much of our Callinges and Guiftes. This reproveth and condemneth those that dispraise and disable them-selves too much, wherein there may be as close and secret Pride, as in them that rise up early to praise themselves. We must not deny the graces of GOD that are in us, but acknowledge them to the praise of God, and submit our selves to the judgment of others, that will not flatter for us for that we have not, nor craftily conceal that which we have.
Secondly, seeing such as excel us in Age, or any Guiftes, ought to be much esteemed of us, and prevail very much with us: it putteth all Inferiors in mind of many good duties. First, it is required of them to praise and commend the Guiftes of God in them, and give the glory of them to God the giver. We must magnify them, and prefer them before all others that have not the same Guiftes, though they be our enemies and such as hate us. We must not so much consider their persons, how they are affected toward us, as their Guiftes, they are the Guiftes of God, and therefore should be acknowledged and approved. They have worthy Guiftes that we want, and yet are given for our good and benefit. We do not see their Guiftes so defiled with infirmities and mingled with Corruptions as our own are; all which things should help to add Grace and Glory to the Guiftes that are in others. When Pharaoh perceived the great Wisdom that was in Joseph, he spared not to speak of it, he shamed not to place him over all the Land of Egypt, to make him Lord of his house, and Ruler of all his substance, that he should bind his Princes unto his will, and teach his Auncients wisdom. So when Nebucadnezzer saw that Daniel was endued with knowledge and understanding from above, more then all the Astrologians and Enchaunters that were in Babylon, he doth confess them to be in him, and reverence him for them. So ought we all to do when we hear or behold the gifts of God in our brethren, let us acknowledge them and praise God for them.
This reproveth the common practice of those that will diminish and disgrace their gifts, and like of nothing but that which is in themselves. Let us beware of Pride and Envy, disdaining others, deprouing, and lessening such inward graces of God's spirit as are in them. If another man should not readily acknowledge their outward gifts wherein they glory, and reverence them for their Parentage, Titles, and dignities, they would think themselves wronged, and disgraced, they would be ready to cast them in the teeth with forgetfulness of their duty. Why then should not they confess the inward gifts and heavenly graces that appear in their brethren, which are far more excellent then the former? Secondly, it is our duty to make profit of the gifts of our Superiors, and take benefit by them. This is the end for which they were given by God himself, and this is the use that we must make of them. It is a great blessing of God, when he is gracious and bountiful unto his people, and largely and liberally bestoweth his blessings upon them: we have many examples of godliness, of mortification, of patience, of meekness, of mercy, and many other gifts in the godly, so that we may take counsel and comfort from them. Yea, as we are greatly to reverence these gifts in others, so we must labor to feel them in our selves, and to keep them in the Closet of our own hearts. It is ashame to see others religious, and to be without Religion in our selves? To see others godly, and our selves to be without godliness? To see so many graces in our Brethren, and we remain without grace? This is a plain argument, that we esteem nothing at all, and make no reckoning or account of any good gifts in our Brethren, for as much as we are not desirous to be partakers of them our selves. For whatsoever we regard in others, we will labor to have and enjoy our selves.
Lastly, it behooveth all young persons, to conceive a reverent opinion, and to carry a dutiful and discreet behavior toward their elders, that are more ancient then they in years. Old men are instead of Fathers, and the Apostle would have them to be exhorted as Fathers. Again, old age is a blessing of God, which few obtain and attain unto, in comparison of the rest. The contempt of it, is the contempt of God, and a deriding of his Image, as appeareth by the commandment expressed. Levite. 19. When the Lord had prescribed a reverent behavior toward aged men, he addeth; Thou shalt dread thy God, I am the Lord: declaring thereby, that where there is want of reverence to their persons, there is the want of the fear of God, for he joineth rising up before the Elders, and the reverencing of God together. Where the fear of God is not, there can be no duty performed to men. This reproveth the rudeness, the common and customable sausinesse that is in young persons, that refuse to give them liberty and freedom to speak before them. In all Companies, the younger is the readier to speak, although he utter nothing but words of folly and of vanity. Likewise, it reproveth those that will not give them room and place when they come in presence. It is indecent and uncomely in the Church or else-where, to see weak and feeble old Men stand, and young Boys to sit down on their seats, without wagging, stirring, or giving place unto them. This is directly contrary to the Law of God; Thou shalt rise up before the hore-head, and honor the person of the old man. We may now renew the complaint of the Prophet, in regard of this conclusion; The Children presume against the ancient, and the vile against the honorable.
Lastly, seeing we must have a great respect to such as are in gifts above us, or in age before us, or go beyond us in both, it teacheth us so to live and behave our selves, that we may be worthy of all honor & reverence. Let such as have good gifts, employ them to the greatest good of others. He that hath received much, must bring forth much fruit, as the Servant that had five talents committed unto him, gained five other talents. So old men must be grave and sober, and carry a Majesty in their countenance, that they may after a sort resemble the Majesty of God. As gravity and sobriety agreeth to every age, so most especially to the elder age; contrary to which, is lightness, lasciviousness, and waywardness, which make them not honorable, but odious; not to be reverenced, but to be despised in the eyes of the younger sort. Let them adorn their years with those virtues which the Apostle nameth. Let the elder-men be watchful, grave, temperate, sound in the faith, in love, and in patience. If they be careful to express these things which become wholesome doctrine, they shall manifestly show, that their living so long in the World hath not been in vain. The Wise man saith, The beauty of the young men is their strength, and the glory of the aged is the gray-headed; that is, Wisdom, Counsel, Experience, whereby they are more adorned, then the young man is beautified by his bodily strength. For, the Ornaments of the mind are to be preferred before the properties of the body. Again, they must be examples of a godly life, and holy conversation, that youth may stand in fear to commit any indecent and unseemly thing in their presence. Thus Job saith of himself, Chap. 29. When I went out of the gate, the young Men saw me, and hid themselves. But when the Elder sort are Ring-leaders and examples of an evil and corrupt life, there is more gravity on their heads, then piety in their hearts; in their white hairs, then in their behavior; and so the Crown of honor is taken from them, and they are justly contemned, despised, and reproached of those, of whom they should be honored. For, we may see old men so hardened in Wickedness, that if a man would find whole heaps of wickedness, he need seek no farther, but to them. Some, by their age and long experience, have learned nothing but craft and spitefulness, so as if a man should frame himself after their example, he should have neither faithfulness in him, nor upright dealing. Others are loose and disordered in their whole life. Some have been given to swearing and blaspheming in their youth, and they are not reformed; nay they are more deformed in their age. Others, are so drenched and sapped in Covetousness and Whoredom, as that they infect all places, and defile all persons where they come, they delight in such rotten and filthy communication, that even young men are ashamed to hear them spew out such ungodly and unsavory talk. Such as lead their lives as Fathers in the Church, and adorn their age with godliness, shall not need to be offended at these things, nor to say with the Lawyers in the Gospel, In saying this, thou puttest we to rebuke also. We are all to honor the gray-head, and to magnify old age: For (as Solomon saith) Age is a Crown of Glory, when it is found in the way of Righteousness; Whereby he meaneth, that old age seasoned with a Godly life and upright, bringeth with it as great glory, as a Crown on the head, and a Scepter in the hand doth unto a King; and therefore such old men are greatly to be reverenced, and highly to be esteemed. But many, except they should be honored for their Ignoraunce, Superstition, Frowardness, Maliciousnesse, Waywardnesse, Covetousness, Drunkenness, Licentiousness, and Self-will, there is nothing else to be found in them, to be learned of them, to be gathered from them. By these foul enormities, they bring themselves into contempt, and bring shame and reproach upon their own heads; so that no man defameth and dishonoreth them so much as themselves. For, do they behave themselves with such Stayednesse, Wisdom, and Grauity, that young men fear to behave themselves lewdly and licentiously in their sight? Or do they show themselves examples of good things? Nay, they serve for nothing but to corrupt and infect youth, they be patterns, nay Patrons and Maintainers of all filthiness and loose living. Surely, if young men mis-behave and misgouerne themselves, they are not to be excused, but to be reproved, because they ought to order their lives aright, and Remember their Creator in the days of their youth; and not deserve to be evil spoken or reported of: but Olde folk, are double worthy of the shame that men do them, if they be not honored for their Virtues. They should learn by their long life, and old age, to grow in the knowledge of GOD, and his Son Jesus Christ; to hate sin, to delight in righteousness, and daily to die unto the Worlde, that as they bear about them a body declining and decaying in strength, so they should be renewed in the inner man, long after eternal life, and not nestle them-selves here upon the earth, as if they should continue forever therein, nor pursue so greedily after the Worlde, when they can scarce go or creep up and down in the world. It is a testimony of God's great mercy toward us, when he lengthneth our life, and prolongeth our days to the last period and power of Nature; Oh, how might we have profited in the knowledge of Religion, in the fear of God, in the ways of godliness, in the means of salvation, and in good example of life? If we had learned, since we entered into Christianity, but now a little, and then a little; here a Precept, and there a Precept; we might (in short space) have attained to a great measure of understanding, and be daily fitted to God's Kingdom. But alas, such as should be old in Faith, are very Babes and Children, a thing greatly disgraceful and reproachful to their years & condition.
The Apostle chargeth the Corinthians, that they should not be Children in understanding, as concerning maliciousness, he would have them Children, but in understanding to be of ripe age. Whereby we see, that aged persons do quite degenerate from that which they ought to be, when they remain void of knowledge, and destitute of spiritual Wisdom, and suffer many that are young in years, to overtake them, yea to over strip them, and go many degrees before them. If a man should bind his son an Apprentise to some Science or Occupation, and when he had served his time, should be to seek in his trade, and be never a whit the more his Crafts-master, in the ending of his years, then he was at the beginning, we would think he had lost his time, and complain of the injury of the Master, or of the carelessness of the Servant. If a Father should put his son to School, and he always continue in the lowest Fourme, and never ascend higher, we would judge great negligence to be either in the Master, or in the Scholar. Behold the Church of God is the School of Christ, and the best place to learn the Science of all Sciences, if we have lived long therein, some of us twenty, some thirty, some forty years, and some longer, and yet be no wiser in Religion, then a child of seven years old, is it not ashame for us, and may we not be condemned of great negligence in the matters of our salvation? Let us examine our selves how we have profited, and compare our proceeding in knowledge with the length of time that God hath granted unto us. He may justly require great things of us, and challenge at our hands much fruit, who hath afforded unto us, great means for our growth and increasing in all good things.
Verse 10.
I beseech thee for my son Onesimus, whom I have begotten in my bonds.
HItherto we have spoken of the description of Paul, craving to be heard and respected in regard of his age and office, which is the second part of the sentence before remembered. Now, we are to observe the third point, which is concerning Onesimus, whom he setteth forth; first, by a note of relation, [ My Son; ] then by the cause, [ Whom I have begotten in my bonds. ] The Apostle in this Verse beginneth to enter into his suite, showing for whom he doth entreat, and afterward for what he doth entreat. To his request, he annexeth diverse reasons: first, because he begat him; that is, brought him by the preaching of the Gospel, to the true Christian faith, and therefore he is earnest to entreat for him. Secondly, because his Master should now find him profitable unto him; that is, faithful, trusty, and serviceable, for so will true Christian servants be; whereas such as are ungodly, will be unfaithful, and such as have not the fear of God before them, cannot answer the trust that is reposed in them for Conscience sake. Thirdly, because Paul loved Onesimus tenderly and dearly, as his own bowels, not as a servant, but as his son; not only as a Brother, but as his own bowels. This is the order of the words.
Let us briefly see the Interpretation of this Verse, and reserve the rest to his proper place. First of all, when he calleth Onesimus his son, he meaneth it not in respect of the natural birth and generation, but of the spiritual and super-natural. So that by a borrowed speech he meaneth, one brought to his Faith by his Ministry. Likewise when he saith, [ Whom I have begotten, ] the meaning is, whom God by me did effectually call to embrace and believe the Gospel. It is not the work of a mortal man to frame and reform the soul unto the Image of God. He only nameth himself as the author of his regeneration, which he doth not to oppose himself to God, but only to show what God doth by the ministry of man. Lastly, when he addeth, [ In my bonds, ] he meaneth, when he was a prisoner, and lay in prison. This Verse according to this exposition of the words, is thus much in effect, as if he had said, Having thus prepared thee for that which I am to entreat from thy hands, if now thou wouldst know the party or person for whom it is, surely it is thy runagate servant Onesimus, and upon these grounds, he is my spiritual son, for I have begotten him in the time of my captivity, to the true profession and obedience of the Gospel.
Before we come to handle the Doctrines and instructions arising out of this verse, it shall not be amiss to set down diverse profitable observations that may be considered. First, we see here a Rhetorical repetition of the same word, I beseech thee being aged and a prisoner, I beseech thee for my Son Onesimus. This redoubling of his prayer, and entreating (used also elsewhere) showeth the desire, and manifesteth the earnestness of his mind: he was not cold in his suite, as if he regarded not whether he obtained it, but prosecuted it with his whole desire and full purpose, so that he contenteth not himself once to beseech him, but beseecheth him again.
Secondly, we see, that the person of him, whom we will commend to any man, hath great force to move him, and to prevail with him, to grant unto us that which we crave and desire at his hands. Wherefore, whosoever would be commended unto any, must look to himself that he have in him somewhat worthy commendation. For, as another man's mouth should praise us, & not our own; so the matter of praise must be in our selves. A false praise, is a true dispraise; and a wrongful commending, is a real discommending. The praise that cometh from others, must proceed from a due desert in our selves. If the Apostle had not found a great alteration, he would never have given this commendation to Onesimus. Thirdly, we see an example in Paul, of wonderful humility, and lowliness of mind. See here the difference between Paul the Apostle, and the proud Bishop of Rome. Paul beseecheth where he might command; but he commandeth where he hath no warrant to beseech. For the Pope usurpeth authority over Princes and Kings; he cursseth and banneth, he threateneth and thundereth out his excommunications. It is not so with our Apostle, for such is his exceeding modesty and mildness of Spirit, that he abaseth himself to be a false and fugitive servant, whom he embraceth as his own Son. What could be more reproachful, then to rob his Master, and then to play the runagate, that so he might run on in his evil course, and deliver himself from punishment? Yet we see, the Apostle is not ashamed of him, is not ashamed to cal him his Son, that Philemon might not be ashamed to receive and to accept him as his Servant. For if he be the son of Paul, he may be esteemed the servant of Philemon.
Fourthly, we see how effectual the sound conversion of a sinner to God ought to be, and how forcible it should be to prevail with us, to win our Love towards him, and cause us to perform all the duties belonging unto him. For we may not be ashamed to account him either as a Son, or as a Brother, whom GOD accounteth for his own son and servant. We are most unworthy to be called the sons of God, if we refuse his children to be our brethren. But if we mark this aright, we shall find the number of those to be few, which regard the Faith, conversion, salvation, & other spiritual blessings bestowed upon their brethren, as they ought, and therefore testify no love, show no joy, perform no duties, when they behold sinners converted unto God. Fifthly, we see that the name and praise of a spiritual Father (which is proper to God alone) is communicated to the Apostles and Ministers of God: whereas God only doth renew and regenerate us by the power of his spirit, the Ministry only is man's, whether he be Pastor or Apostle. Our Savior teacheth us, to cal no man Father upon earth. It is no work of man (be he never so excellent) to frame and reform the soul into the Image of God. But because we are borne anew by Faith, and Faith cometh by hearing, the Minister as the disposer of the Mysteries of God, doth under God perform the duty of a Father. So then, seeing the word of God preached by the mouth and Ministry of man, is the immortal seed of eternal life, it is no marvel if he be called by the Title of a Father, from whose lips we conceive that seed, and receive that word. Thus much is to be observed of us in general out of this verse. Now let us come to the particular Doctrines.
This shall not seem anything strange unto us, if we mark the Reasons whereupon it is grounded. For first, those that are least esteemed, and are of lowest condition, were bought with as great and high a price as others, and were redeemed not with corruptible things, as Silver and Gold, but with the dear and precious blood of Christ. Rich and poor, high and low, great and small, had all one price paid for their ransom. This is the reason urged by Christ, See that ye despise not one of these little ones, for I say unto you, that in Heaven their Angels always behold the face of my Father which is in heaven: for the son of man is come to save that which was lost. If then, the least be redeemed by his death, and saved by faith in him, as well as the greatest; it followeth, that all should be regarded, none contemned; all loved, none despised. Hence it is also, that the Apostle chargeth those that are strong, to receive unto them the weaker sort, and not to despise them whom God hath received and for whom Christ hath died.
Secondly, there is no respect of persons with God. He doth not esteem men for accidental things; as for poverty, or riches; for honor, or dishonor. The poor, the fatherless, the widow, the stranger, the servant, are as dear to him, and as greatly respected of him, as those that are set in high places, & are honored with great callings. When we speak of a person in our talk and communication, me mean some man, or some woman; but the Scripture meaneth a more special thing, to wit; the outward quality or condition of man, which may purchase him grace or disgrace, favor or disfauor. When God will cal us to his truth, and bestow his graces upon us, it is done according to his holy will and good pleasure; he is not moved to it by the outward appearance and condition of the person, he respecteth not Country, or sex, or birth, or riches, or poverty, or Nobility, or wisdom, or learning, or friends. This is it which the Apostle teacheth, Al ye that are baptized into Christ, have put on Christ, there is neither Jew, nor Grecian; there is neither bond nor free; there is neither male nor female; for ye are all one in Christ Jesus. And to the same purpose Peter speaketh, Of a truth I perceive that God is no accepter of persons, but in every Nation he that feareth him, and worketh righteousness, is accepted with him. Seeing then, God accepteth the person of no man, he would have no man rejected for the meanness of his person.
Thirdly, they shall receive with others the same recompense of reward, the same kingdom of heaven, the same measure of glory. The differences that now are in this life, shall cease. As there is now the same precious faith, so then there shall be the same precious felicity. The poorest members of Christ have the same spiritual graces that are necessary to salvation, and therefore shall be partakers of the same inheritance. This the Apostle James setteth down, chap. 2. Hearken my beloved Brethren, hath not GOD chosen the poor of this world, that they should be rich in faith, and heirs of the kingdom which he promised to them that love him? He hath not prepared and provided one place of glory for those that are Rich, and another place for those that are poor; he hath not left one inheritance for the Noble, and another for the unnoble; but as they have one Faith to apprehend Christ, so they shall have one glory to be like unto Christ. The Lord Jesus himself testifieth this, In my Fathers house are many mansion places, if it were not so, I would have told you, I go to prepare a place for you. If then, we consider these points, that the lowest in the Church, and the most unworthy to be of the Church, are bought with one & the same price, that God accepteth and respecteth no man's person, and that they shall receive with others an eternal weight of glory and immortality, we may conclude this as a necessary truth, that we ought not to be ashamed of any, though of the lowest sort, and poorest estate, and meanest condition, to whom God hath imparted and vouchsafed this mercy to believe in Christ, and to be a member of his body, and to be in the number of true believers.
The Doctrine being made evident, the Uses will be as apparent. First, seeing we are bound to love the lowest in the Church that belong to Christ, we learn that our affections must be carried most earnestly, and in the greatest measure to those that have the greatest measure of heavenly graces, not regarding Riches, or Kindred, or outward respects, before the other. It is a sound and sanctified love that is wrought in us toward those that are faithful. The Apostle in this place, was so far from being ashamed of Onesimus converted to Christ, and gained to the Gospel, though he were a Servant, and had been a Thief and a Runnagate, that he glorieth in his Faith, rejoiceth in his Conversion, accounteth him as his Son, and respecteth him as his own bowels. This affection no less then fatherly toward him, he expresseth afterward, Receive him, not now as a Servant, but above a servant, even as a Brother beloved, specially to me, how much more then unto thee, both in the Flesh, and in the Lord? If therefore thou count our things common, receive him as myself. He saw in this man being a Proselyte, newly converted to the Faith, such fruits of sanctification, as seals of his conversion, that he loved him most dearly, and sought by all means to procure favor for him with his Master. Whatsoever the former life of men hath been, when once they make Conscience of their ways, beginning to lead an holy life, and to blot out the infamy & reproach of their conversation led in the time of their ignorance, it is our duty to begin to love them as entirely as our Brethren in Christ, and as children with us of the same Father.
The practice hereof we see in Christ our Savior, and have this instruction given us from his own mouth, Matthew 12. when it was told him, as he was preaching his word to the multitude that came to hear him, that his Mother and Brethren stood without, desiring to speak with him, he answered, Who is my Mother, and who are my Brethren? And he stretched forth his hand toward his Disciples, and said, Behold my Mother and my Brethren: for whosoever shall do my Fathers will which is in heaven, the same is my Brother, and Sister, and Mother. To this purpose the Prophet David speaketh, All my delight is in the Saints that are upon the earth. The Godly must be most dear unto us, and we are bound to be kind to them, as to our Kin. For if they ought to be unto everyone of us, as the Mother & brethren, yea as the flesh & members of Christ, they ought not to be neglected or contemned, but to be cherished. Heereby we shall know that we are translated from death to life, if we love the brethren. On the other side, we ought to mourn and lament for such as remain in ignorance of God, lie under the dominion of sin, and continue in the profaneness and abominations of their youth. It is noted by the Prophet, that his eyes gushed out with rivers of waters because they kept not the law of God. Christ Jesus mourned for the hardness of heart that appeared in his hearnrs, he wept for Jerusalem when he came near unto it. Righteous Lot was vexed day by day, when he beheld the unclean conversation of the sinful Sodomites. The Apostle told the Philippians of vain walkers, and that with tears, that they are the enemies of the Cross of Christ. We see by common and daily experience, when any of our friends and familiars are dead or lie at the point of death, a natural affection toward them causeth us to weep and lament for them, and draweth oftentimes from us abundance of tears; how much more ought it to go near us, and make us sob and sigh from the very depth and bottom of our hearts to see our brethren lie dead in sin, and as it were rotting in the Grave of their corruptions, or else to walk in the paths of death that bring with it certain destruction and eternal damnation. If a man should come into a field where he should behold thousands slain with the sword, wallowing in their blood, and others having received their deaths wound to languish in pain and to strive and struggle for life, who would not account it a lamentable show and most pitiful sight? But thus is it with us, and this is the condition of many thousands that glory that they abide in health, and yet are most dangerously sick and diseased; that think they are alive, and yet behold they are a company of dead carcasses, that boast they are far from the Gates of death, and yet (alas) they lie gaping and gasping for breath which is ready to be gone? If there be in us any life of God's spirit, or any love of Godliness, it cannot but grieve our souls to behold the desolations that are in the earth, and the languishing of many ready to die; nay, which are already dead in sin, and stink in the nostrils of God and man. For as a man having escaped shipwreck and gotten into an Haven and Harbor, rejoiceth in his own safety, and comforteth himself in his deliverance, but when he behouldeth the misery of his brother suffering shipwreck and cast away by the violence of the storms and Tempestes that beat upon his bark, which drown both it and him in the Seas, he cannot but greatly be grieved, and exceedingly perplexed. So ought it to be with us, howsoever the escaping from the filthiness of the world, and the uniting of us with Christ our head, doth breed in us matter of great joy, and may worthily cause us to rejoice, yet when we see the bondage of our brethren under sin, and the ruins into which they are come, it cannot but work in us great anguish of spirit. If we perceive them to wander out of the way and to go astray from the simplicity of the Gospel and from the fold of Christ and fellowship of the faithful, it is our part to turn them back and to gather them home. For how think ye? If a man have an hundred sheep, and one of them be gone astray, doth he not leave ninety and nine, and go into the Mountains, and seek that which is gone astray? and if so be that he find it, verily I say unto you, he rejoiceth more of that sheep, then of the ninety and nine which went not astray, so is it not the will of your father which is in Heaven, that one of these little ones should perish. This love toward the lowest that are converted to the faith and coupled to Christ, reproveth two sorts of men. First, such as are ashamed of the poor Saints, who being without the comfort of friends, but not without contempt of the world, are not regarded or esteemed. He that despiseth his poor brother redeemed with the blood of Christ, would also despise and despite Christ himself if he walked upon the earth. He that honoreth not a faithful man of low degree, doth dishonor the faith it self and reproacheth the Gospel that he professeth; yea, he despiseth the Church, and shameth such as are members of it. This the Apostle James teacheth, If there come into your company a man with a Gold Ring and in goodly apparel, and there come in also apoore man in vile raiment, and ye have a respect to him that weareth the gay clothing, and say unto him, Sit thou here in a goodly place: and say unto the poor, Stand thou there, or sit here under my Footstool. Are ye not partial in yourselves, and become Judges of evil thoughts? The needy servants of God and poor afflicted Saints are ashamed and blamed of the world, they are scorned and scoffed at by the ungodly: shall we then, that are of the same Religion, profession, and communion, join hand in hand with them, and contemn the faithful that deserve to be honored; thereby adding more sorrow to their affliction, and doubling the misery that is upon them. For it must needs lie heavy upon them and even oppress them with anguish, to find this measure at our hands, of whom they looked for comfort and counsel. This appeareth in the saying of the Prophet, Surely mine enemy did not defame me, for I could have borne it, neither did mine adversary exalt himself against me, for I would have hid me from him, but it was thou (O man) even my companion, my guide, and my familiar. It is made a note and mark whereby we may try our selves whether we belong to the Church of God, and shall be received into the Kingdom of glory, that a vile person is contemned in their eyes, but they honor them that fear the Lord. But the practice of many men is directly contrary, who as they are of this world, they magnify and make much of the ungodly, but tread and trample under their feet the Children of God, as if they were a thing of no value. The Apostle blameth the Corinthians, and noteth it as a blot and blemish in them, that they put the poor to shame, separating themselves from them, and refusing to partake the supper of the Lord with them.
Secondly, it reproveth such as contemn those that have once sinned and fallen into gross and grievous sins, and albeit they be come out of the mire in which they wallowed, and renounce the wickedness in which they walked, yet they always remember them to their reproach, and speak of them to their infamy. But when once their sins become bitter unto them, and they have given good Testimony of their unfeigned repentance, we must not be unmerciful and without compassion toward them, but rather restore them with the spirit of meekness, considering our selves, least we also be tempted. The former failings in faith or obedience are not to be objected, or they rejected with reproach after repentance. God remembereth their sins no more, and therefore we ought to forgive and forget them. They that truly turn unto God, and repent of their sins from the bottom of their hearts, have blotted out the stain of it before men, and must be esteemed of us, as if they had not fallen or offended. For even as the Prophet teacheth, that if the Righteous turn away from his righteousness, and commit iniquity, all the righteousness that he hath done, shall not be mentioned, but in the transgression that he hath committed, and in the sin that he hath sinned, in them he shall die: so if the wicked shall return from all his sins that he hath committed, and keep all the statutes of God, and do that which is lawful and right, he shall surely live and shall not die, all his transgressions that he hath committed, they shall not be mentioned unto him, but in his righteousness that he hath done he shall live. Sin indeed bringeth a wound with it, but when once repentance cometh, the wound is cured, and the scar is healed, and the remembrance of it is abolished, for God will blot it out of his book of remembrance.
Secondly, seeing every menber of Christ must be much esteemed, be he never so mean, it teacheth us not to have the religion of God & the faith of Christ in acceptatiō of persons. We must esteem of the faith that is grounded on our Lord Jesus Christ simply, according to the excellency and sincerity thereof, and not regard it, in one more, and in another less, according to the condition of one above another in outward things. This corrupt opinion and deceitful judgment is reproved by the Apostle James in his Epistle Chap. 2. My brethren have not the faith of our Lord Jesus Christ in respect of persons. Where he teacheth, that the profession of the faith ought to be esteemed with a single eye and a simple affection, and that partial affection of one before another is to be avoided. But may we not prefer one before another, and is it unlawful to have respect of degrees among men? may I not honor a wicked man with honor due to him, and set up the ungodly in higher place above the Godly? yes, in outward respects everyone is to be advanced and reverenced according to his calling without respect of his Godliness or ungodliness; of his Religion or superstition; of his faith or infidelity. For to whomsoever God hath given preeminence, it is our duty to yield them obedience. A wicked father is to be honored no less then a Godly, an hard Master is to be feared no less then a gentle, a wicked Prince is to be served no less then a faithful. It is God's Ordinance that hath lifted them up above others. The purpose of the Apostle is not to take away, no not from evil men their external dignity, or to draw others to deny them duty, but his meaning is, that we ought not to measure the soundness of faith, or the truth of Religion, by outward perogatives, or to conclude that such have a right profession and true belief, because they have Riches, and are men of authority; and the faith of others contemned, because they are poor in goods, few in number, weak in strength, low in degree, base in birth, and mean in all outward things, which are greatly accounted off in the world. This reproveth such as stand upon men's outward persons, and make the quality and condition of the outward appearance a rule to try and examine their faith and Religion. These are such as build upon the Sand, and set their house upon a slight and slender foundation, which is soon shaken and suddenly falleth to the ground. These are such as measure the matters of faith by the deceitful line of men's persons. Hence it is, that if a man persuade his brother that he holdeth an error, and move him to embrace the truth, though he be convinced by the Testimony of the Prophets and Apostles, yet he will readily reply and answer; you are not learned, you are no Scholar, you have not been at the Vniuersity, other great men are of another mind, who are before you in age, above you in knowledge, and beyond you in judgment. Exhort a man in these days to hear the word with all diligence, and to attend unto it with all carefulness, as to the Ordinance of God, and the ordinary means to work in us salvation, tell him that he that is of God must hear God's word, show him that every man should be swift to hear, slow to speak, and slow to wrath, convince his conscience that he must desire the sincere milk of the word that he might grow thereby, he is wise in his own conceit to shift off all these instructions, and to deceive himself: saying, If this were so needful and necessary a duty, we should not have so many great men, and rich men, neglect the word: They like not this so much preaching and preciseness, we see such are great Clearks and profound Divines do preach seldom, some once or twice a year, others once a month, why cannot we be content to follow them? They know their duty they read the Scriptures, they are deep learned men, they would preach oftener, if it were required of us to hear oftener? These are they that build upon men, and think to excuse themselves by other men's corrupt examples. These are they that look only to others, and rejoice to follow a multitude to do evil. These are they that are like to the Pharisees mentioned in the Gospel, who said to their Officers sent out to apprehend Christ, returning empty again, Are ye also deceived? do any of the Rulers believe in him, or of the Pharisees? but this people which know not the Law are cursed. We must not, hang upon the pleasure of men, though they be great in the world, noble in birth, rich in wealth, high in calling, many in number, mighty in strength, glorious in account and reputation of others. We must consider, not so much whether great and learned men like and approve of it, as whether it be agreeable to the truth of the word of God or not. One man defending a truth is to be preferred before an hundredth others, holding and upholding an error or heresy, and we are rather to believe a poor and silly man grounding himself upon the scriptures, before a thousand Doctors building upon human Traditions and unwritten verities. If these men that are blind themselves, and look upon all things through other men's spectacles, had lived in the days of Elijah, Micaiah, and Jeremiah, when the truth of God was so often contradicted and ouerswaied by multitudes of men, when for one true Prophet of God there were five hundredth false Prophets, whom would they have believed? whom would they have received? whom would they have condemned? It would have gone hard with the truth and been evil spoken off by the evil mouths and malicious tongues of these partial Judges. They would have said, Elijah is but one, the Prophets against him are many, are not they liker to see the truth then he? Thus the faith of Christ and pure Religion is not weighed in the balance of the Sanctuary, nor measured with a just Ephah and a true Hin, but with false weights and deceitful balances, which are an abomination unto the Lord. In all causes and questions that rise, the word of God must judge.
Thirdly, this giveth comfort and contentment to the meanest & smallest of God's Saints, and putteth them in remembrance not to be discomforted and out of heart for their mean calling or for their low estate, for they are nothing the less regarded of God or to be esteemed of his Church. They have as great an interest in all God's blessings, as the richest sort, and many times a greater; they have as great a portion in Christ, as the mightiest men, and many times a greater. For God hath put down the mighty from their seats and exalted them of low degree, he hath filled the hungry with good things, and sent away the rich empty. What grace of God, what means of salvation, is hidden from these poor little ones, so accounted off by the men of this world? They have interest in the word and Sacraments, they have free access to come into the glorious presence of God, to pray unto him, and to pour out their supplications before him, as well as they that swell with riches and abound in earthly things. When God had made a covenant with Abraham, and planted his Church in his family, he gave Circumcision as a sign and seal thereof, not only to Abraham, but to all his house, and commanded him to Circumcise not only himself and his seed, but all the men of his household, both borne in his house, and bought with money of the stranger. Whereby we see, that the lowest of his servants and bondmen that belonged unto him, have as great right to the Covenant, and as good a Title to the promises of God as he had; in as much as they were assured by the commandment of God, that the visible sign that was in their flesh was not in vain. The like we see in the Apostle writing to the Corinthians, Moreover brethren, I would not have you ignorant, that all our fathers were under that Cloud, and all passed through that Sea, and were all baptized unto Moses in that Cloud and in that Sea, and did all eat the same spiritual meat, and did all drink the same spiritual drink, for they drank of the spiritual Rock that followed them, and the Rock was Christ. This people was a great body standing of many members, some of them were the Elders of the people, and the heads of the families, others were of the lower sort and of inferior degree, yet they had alike privilege in the Sacraments, and the Apostle five times remembereth that all of them were partakers of them. This is it that made him say in another place, Art thou called being a setuant? Care not for it; for he that is called in the Lord being a servant, is the Lord's free-man; likewise also, he that is called being free, is Christ's servant. We see this in the members of our natural bodies, some members are more high and honorable then others, yet none are contemned. We have a care, not only of the head and heart, of the hands and lively parts, but of the least and smallest that belong to the body; Yea, much rather those Members of the body which seem to be more feeble are necessary: and upon those Members of the Body which we think most dishonest, put we more honesty on, and our uncomely partes have more comliness on: for our comely parts need it not, but GOD hath tempered the body together, and hath given the more Honor to that part which lacked, least there should be any division in the body, but that the Members should have the same care one for another. So ought none that belong to Christ Jesus to be neglected. He contemneth Christ himself, whosoever contemneth the least member that belongeth unto him. This Christ our Savior showeth, Whosoever shall offend one of these little ones which believe in me, it were better for him ehat a Mill-stone were hanged about his Necke, and that he were drowned in the depth of the Sea. As this causeth contentment in the poor, so it worketh Humility in the rich, considering that their Honor, Wealth, Authority, and such like privileges of the flesh, cannot commend the more to God, or to the Saints, but their soundness in Faith, and sincerity in life, according to the saying of the Apostle James, Let the Brother of low degree, rejoice in that he is exalted. Again, He that is rich in that he is made low, for as the flower of the grass shall be vanish away. The poorest man that is of base account and reckoning in the World, hath as great and as good a Title to Christ, as the greatest men that be. They have not so great a portion in outward blessings, but they have as great a part in Heavenly Graces. He that hath Christ is a Rich man, he bringeth with him all things else; for in him are hid, all treasures which we are bound to seek after. He that wanteth Christ, is a poor beggar, if he had his house full of Silver and Gold, and possessed Mountains of Pearls and precious Stones. The Apostle teacheth, that If we be Christ's, then we are Abraham's seed, and heirs by promise; so, that the poorest person that is in the Church, if he believe in Christ, is in the place of Abraham, and succeedeth him in the inheritance of the Kingdom of Heaven, which is a greater Honor and preferment unto them, then the want of outward benefits can bring abasement. This is a most worthy and excellent comfort, whereof we shall be assured, if we walk in the steppes of faithful Abraham, if we repent and believe in Christ, and walk worthy of our calling.
This will farther appear by the Reasons whereby it is confirmed unto our Consciences. First, the Ministers of God give as a being in Christ, and consequently to be the children of God, which is the best being and birth that can be bestowed upon us, the word of God being the precious and immortal seed, and they by teaching and applying it, are the Instruments, whereby through God's blessing we are begotten to be new borne babes in Christ, and of the children of men, or rather the children of the Devil, are made the sons and daughters of almighty God. Hence it is, that the Apostle saith, In Christ Jesus I have begotten you through the Gospel. And Peter in his first Epistle showeth, That we are borne again, not of mortal seed, but of immortal, by the word of God, who liveth and endureth forever. So then, by their Ministry we are made alive, that before were dead; we are made sons that before were enemies; we are made Citizens that before were strangers; we are made heirs, that before were Aliants.
Secondly, the Ministers of the Gospel are as our Mothers, and do conceive us in their womb, travel with us in pain, and bring us forth as with labor of Childbed, to fashion us in grace, and to perfect us in Christ. We know the Sorrowes, the Paines, the Passions, and the perilles of a Woman's travail to be exceeding great: so the measure of the Ministerial pains and labor is marvelous great, which the Apostle expresseth, 2 Cor. 11, 23. He endured labors abundantly, stripes unmeasurably, imprisonment plenteously, the danger of death continually. Elijah, being raised up of God to restore Religion, to pull down Idolatry, to destroy Baals Priests, and to set himself against the enemies of God, was at length so worn with care, so wasted with sorrows, and so wearied in this business, that he desired the Lord to take him out of the world, saying; It is now enough, O Lord, take my soul, for I am no better then my Fathers.
The pains and perplexity of the Prophet Isaiah, made him cry out alowde with great anguish of spirit, My leunnesse, my leaunesse. So Jeremiah crieth out, My belly, my belly, I am pained at the very heart, mine heart is troubled within me; declaring thereby, that his gripings and griefs in his Ministry were so great, that they were like the pains of a vehement Colicke. Likewise the Apostle, being careful to bring back the Galatians to the truth of the Gospel which they had forsaken, saith; My little children, of whom I travel in birth again, till Christ be formed in you; meaning, that he endured much trouble, and sustained great pains, to fit them & frame them to God's kingdom. Seeing then, the Ministers of Christ be as spiritual Fathers and Mothers; Fathers to beget us, and Mothers to bear us, and bring us forth, we may conclvde, that the Pastors and people have as near a conjunction between them, as Parents and their children.
But because somewhat may be objected against this truth, we will remove those doubts, and take away those Objections, before we proceed any further, or handle the Uses that are to be learned of us. First, our Savior saith, Math. 23, 9. Call no man your Father upon the earth, for there is but one your Father, which is in heaven: Be not called Doctors, for one is your Doctor, even Christ. If then, God only be our Father, and no man is to be called by this name, either we must account the Ministers God's, which were blasphemy; or debar and deny them this Title, which were contrary unto other Scriptures. I answer, Christ doth not in these words forbid the denomination, but restrain the ambition of men, as appeareth by the conclusion of the words, Verse 12. Whosoever will exalt himself shall be brought low, and whosoever will humble himself shall be exalted. Hence it is, that the Apostle calleth himself as well the Doctor of the Gentiles, as the Father of the Corinthians. It is one thing to have the name, and another thing greedily to hunt after it, and proudly to challenge it to our selves. Besides, touching the fountain of our first birth, and the foundation of our faith and regeneration; he is our only Father, we ascribe it to no man upon the earth. But even as touching our natural being, he hath ordained subordinate causes as his Instruments and fellow-workers, to beget us, and bring us into this world, and to give us life, whom he doth honor with the titles of Fathers and Mother. So touching our new birth, although it be the sole work of the spirit, and therefore proper to God, yet because he worketh it by the word & Sacraments, the preaching and dispensation whereof, he hath committed to the Ministers, and appointed to be conveyed to men by their means, he doth communicate to them the appellation of Fathers, as those whom he useth, to bring us & beget us unto God. So then, Paul so giveth himself the name of Father, as that he neither robbeth God, nor taketh from him the least jot of the honor that is due to his name. For it is a common rule, that they are not contrary, which are subordinate. When one is under another, and inferiorly ordered & ordained to another, there is a good agreement between them. God is the choice cause, Paul is the Instrumental.
Again, the Apostle depresseth and derogateth from the Ministry, and saith, I have planted, Apollos watered, but God gave the increase. So then, neither is he thar planteth anything, neither he that watereth, but God that giveth the increase. How then doth it come to pass, that he doeth there so much debase them, and here so greatly honor them, as to make them fellow workers, yea, fellow-fathers with God? He may seem to be unconstant as a Reede shaken with the wind, and to lift up and cast down at his own pleasure. I answer, the contrariety is not in the words of the Apostle, the difference is in the persons with whom he dealeth, and to whom he writeth. So there seemeth a contradiction between Paul and James, in the matters of Faith and Good-works, Paul saith, We are not justified by works; James, saith, We are justified by Works; Paul saith, We are not justified but by Faith; James saith, We are not justified by Faith only. Here is a show of dissention, but it is only in show, not in truth: for then, in one of them should be no truth. The Reason why they use a different order of teaching, is the diversity of the Scholars, which they instructed, and the contrary affection of such as they taught and informed. Paul had to do with Iusticiaries that sought to be justified partly by faith, and partly by works; partly by Christ, & partly by themselves; partly by somewhat in another, and partly by somewhat in themselves; partly by the merits of another, and partly by their own strength and merits. James had not to do with such persons, but with Libertines and loose livers, which confessed in words free Justification thorough Faith in Christ, yet they were deceived and had not learned, that all those that are justified, are also sanctified, that all that are in Christ, are become new Creatures, that they are borne anew, and walk not after the flesh, but after the spirit, and therefore thought works needless and fruitless. Thus Paul dealt in this place. If at any time he saw so much honor given to the Ministers, as that God's honor was diminished, or any way obscured, and so he robbed of his glory; then he pulled down their estimation, that God might have his right, and be unto us all in all. But if on the other side, they were debased and disgraced (as in these days they are) whereby the word also was abhorred, and God, the Author of it, and the ordainer of them dishonored; they ought to have their due, they are to magnify their office, and to be esteemed as the Ministers of Christ. As for example, when we have to deal either with the Anabaptists, that wait for revelations, and utterly reject the Ministry & Ministers of the word, or with those profane Atheists of our time, who contemn them, and count them idle and of no use, and so have no regard of them, or respect unto them: we are to show in what an high calling God hath seated them. He saith of them, It is not you that speak, but the spirit in you. He saith of them, He that heareth you, heareth me; and he that despiseth you, despiseth me. He saith of them, Whose sins ye remit, they are remitted; & whose sins ye retain, they are retained. This serveth to stop the mouths of carnal men, and alloweth us to know our selves, when the world will not know us, or acknowledge us. But when we have to deal with those of the Church of Rome, who make their Pope a God on earth, and set their Cardinals and Clergy above the word, we are to be taught what the Ministry is of itself, being separated from the spirit of God; an empty sound without force, and a bare Instrument without effect in the hand of the workman, that can do nothing of it self, but as it is used and applied by the work-man. Thus much of the removing of such Objections, as might hinder the use and profit of this Doctrine.
Now let us come to consider the Uses, which are either general, belonging jointly both to the Pastors & people; or special, belonging to either of them. First, seeing the Minister and people ought to love as Father and Son, it teacheth them to cut off all occasions of discord and division, and to nourish love and mutual concord one with another. It may be many occasions may arise, which if by wisdom they be not smothered and suppressed in the beginning, they are as little sparks that quickly break out into a flame, and the flame suffered to continue consumeth all things that are near unto it. We must show our selves ready to bring water to quench this fire. We must stop the Flood-gates, that the streams of contention do not over-flow, and in the end drown us as in the deep waters. It is a deceitful snare, and wonderful subtlety of Satan, to cast matters of dissention between the Minister and people (as it were a bone to gnaw upon) that so though the word be among them, yet that it may by that means be with less fruit and profit with them. Well doth this enemy of mankind know, that where there is hatred to the person, there can be no love to his preaching: and where there is desire of contention, there can be no hope of edification. For whom the people hate, they regard not to hear; and where there is no liking to the man, there will follow a loathing of his Ministry. We see this in the example of Ahab toward Elijah and Micaiah, whom he hated to the death, and professeth his enmity toward them, and therefore despised the word that came from their mouths. When Elijah reproved him for killing of Naboth, and taking possession of the Vineyard, he said, Hast thou found me, O mine enemy? So when Jehoshaphat asked, if there were not a Prophet of the Lord that they might inquire of him, Ahab who had sold himself to work wickedness in the sight of the Lord, answered; There is yet one man, Michaiah the Son of Imlah, by whom we may ask counsel of the Lord, but I hate him, for he doth not prophesy good unto me, but evil. Where we see, he hated the Prophet, and therefore abhorred his prophesy, and regarded not to have him in his presence. We may behold this in the example of the Scribes and Pharisees toward Paul, they could not abide him nor his doctrine, so that he was employed principally among the Gentiles. On the other side, as the people love the Ministers from the heart, so for the most part they profit by them. The Apostle giveth this Testimony of the Galatians, that they loved him exceedingly, and therefore regarded his Doctrine accordingly, 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 ye record, that if it had been possible, ye would have plucked out your own eyes, and have given them unto me. Hence it is, that Christ and his Apostles labor to plant this truth, and to settle this persuasion in the hearts of those whom they taught, that they were dearly beloved to them. When the Disciples were afraid at Christ's words, he answered again & said unto them, Children, how hard is it for them that trust in riches, to enter into the kingdom of God. So the Prophet Isaiah speaketh, Behold, I and the children whom the Lord hath given me, are as signs and as wonders in Israel.
Thus do the Apostles write in this manner to the Churches, calling them beloved brethren, and dear children. As we have loving words in our mouths, so we should have loving affections in our hearts. It is a pitiful sight, & lamentable condition, when the Pastor in any place setteth himself against the people, and the people against the Pastor; when they that should love together as Father and Son, do wrangle together as Cats and Dogs, and are ever snarling and biting one of another. If a private house be divided against it self, it cannot stand; so, if a particular Church, be in a bitter mutiny, it runneth to ruin, and is miserably torn in pieces. It is a great praise of that congregation, where they are at peace and unity, join together in the word & Sacraments, and sing the Psalms and songs of God, to his endless praise. It is a comfortable thing, when the people rejoice in their Minister, & the Minister in his people: when the people desire and delight in the company of their Minister, and the Minister in the company of his people, and so take comfort in the sweet society one of another. This reproveth those, that upon every slight occasion, for every slender profit, yea for every toy & trifle, follow suits of Law, and bring actions of trespass one against another, whereby they trouble not only their neighbors at home, but the Country abroad. These have forgotten the words of Abraham to Lot, when a debate arose among their Heard-men, Let there be no strife, I pray thee, between thee & me, neither between mine Heard-men, and thine Heard-men, for we are Brethren. It is therefore a great shame and reproach to hear of such jars and civil wars as are in many parishes. It is a plain argument that there is little love between them, and less good wrought among them. The Minister accounteth them not as his Sons and Daughters, he seeketh not to win them to the faith, he esteemeth them not as his Crown in the day of the Lord. On the other side, the people do not reverence their Minister as their father, but hate him as their enemy. God is not among such Ministers and people, but is gone far from them, and they are departed far from him. God is love, & they that dwell in love, dwell in God, and God in them. If we love one another, God dwelleth in us, and his love is perfect in us. The Devil is the Father & fountain of all debate and hatred, For where envying and strife is, there is sedition, and all manner of evil works. How then can we otherwise think, but that Satan beareth rule among them, and possesseth the chief hold of their hearts, seeing so small tokens of love, and so great fruits of the Old man, nay of the old Serpent, appear among them? Wherefore, to return thither from whence we began, we must remember the amiable names given to the Pastor and people, they must consider they are as Father and Son, nearly coupled and joined together, and thereby stir up themselves, and admonish one another of their duties, to open their hearts in love, and again to shut them up, that hatred have no entrance into them, hnd that malice do not abide in them.
Secondly, these most loving Titles applied to the Minister and people, show the duties required of Pastors toward their charge, and teach them to love them as their children, to tender their good, to exhort them to lay up for themselves spiritual riches. Great is the love of Parents towards their Children. If the Child be sick or wayward, they do not cast him out of doors, or withdraw their affections from him. Hence it is, that Christ when he saw the people scattered abroad, and dispersed here and there as Sheep without a Shepherd, He had compassion upon them, and shown great love toward them. We see how Christ applieth this to the Conscience of Peter, & willeth him to try his love toward him, by feeding his Sheep and Lambes, thereby assuring him, that if he persuaded himself to love Christ Jesus, and yet was not careful to teach his people, he deceived himself, and lied to the Holy-Ghost, who would find him out in his sin. This serveth to reprove sundry corruptions, and to meet with many abuses in the Ministers, that make them unworthy of the name of Fathers, and testify that their hearts are empty of this unfeigned love, that ought to be in them towards God's people, whom they should affect as dear Children. First, it condemneth the willful and ordinary absence of the Pastor from his flock that is committed to his care and charge, whereby the duties of teaching, and example of life, in his own person are neglected. True it is, there may just and lawful causes of the Pastors absence sometimes fall out, so that the Church be not endamaged, but as far as is possible be sufficiently provided for: as sickness of body, whereby he is restrained; Church affairs, whereby he is hindered; Persecution, whereby he is enforced to fly; Private affairs, whereby he is necessarily constrained for a time to be absent: but a willful, long, and continued Non-residency from that particular Congregation enjoined him to feed, is evidently convinced by many Reasons grounded upon the word of God, and the practice of the Church of Christ. The Scriptures of the old and New Testament, do directly forbid it. The Lord saith by his Prophet Isaiah, I have set Watchmen upon the walls, O Jerusalem, which all the day, and all the night continually shall not cease; ye that are mindful of the Lord, keep not silence, and give him no rest, till he repair, and till he set up Jerusalem the praise of the world. The Prophet Ezekiel is plentiful in this argument, who speaking of unfaithful Levites, saith; Ye have not kept the ordinances of mine holy things, but you yourselves have set others to take the charge of my Sanctuary. So the Prophet Zacharias setteth down this as a great judgment of the Lord, I will raise up a Shepherd in the Land, which shall not look for the thnig that is lost, nor seek the tender Lambes, nor heal that which is hurt, nor feed that which standeth up; but he shall eat the flesh of the fat, and tear their Clawes in pieces. It is noted of Solomon, when he built the Temple to be the place of preaching and Prayer, (which he did according to the word of God) he also built Houses and Chambers round about the Temple, & joined unto it, to teach the Priests and Levites that they should be near unto their charges.
For this cause also it is expressed; That Eli the Priest of God, sat at the door of the Tabernacle, to espy the manners, and to answer the doubts of those that came and resorted unto him. And the Apostle Paul expressing the Priests function, saith; They did minister about the holy things, and did wait at the altar: He useth a word of great force and strength, that bindeth them to a continual residency and sitting at their charge. If we come to the New Testament, we shall see sundry directions, importing and implying the Pastors presence with his people. The Apostle speaking to the Elders of Ephesus, saith; Take heed unto yourselves, and to all the Flock, whereof the holy Ghost hath made you Ouer-seers, to feed the Church of God which he hath purchased with his own blood: for I know this, that after my departing, shall grievous Wolves enter in among you, not sparing the Flock. The Apostle Peter likewise exhorteth the Elders, Feede the Flock of God which dependeth upon you, caring for it, not by constraint, but willingly; not for filthy lucre, but of a ready mind. The Apostle to the Hebrews warneth the Church, To obey them that have the over-sight of them, and submit themselves, for they watch for their Souls, as they that must give accounts. It is a great wonder, that negligent Pastors reading these places, and considering these charges laid upon their shoulders, can so easily shake them off, or so slightly pass them over, or so soon forget them. They may seem more then sufficient to convince them of want of love, of abundance of covetousness, of excess of idleness, of hardness of heart, of contempt of the word, which they should teach to others. A great and heavy judgment of God is upon them, that can pass over this duty without fear and trembling, that can see neither the danger of their own souls, nor the danger of the people's Souls through want of instruction.
Again, the Titles given to the Ministers under the Gospel, as also to the Prophets and Priests under the Law, do urge diligence, faithfulness, and careful attendance; and consequently, the personal presence of the Pastor. They are called, Shepherds, Watch-men, Stewards, Captains, Builders, Ambassadors, and such like; so that, though they teach oftentimes by themselves, and continually and constantly by others, they are not excused. The office of the Minister is set forth in the Picture of a Shepherd, who, by reason of the multitude of ravenous Wolus & other hurtful Beasts, keepeth watch day and night over his flock. He is a Watch-man set in his Watch-Tower to descry the enemy, and to give warning of the danger. He is a Steward to provide for the Family, and to give them their portion of meat in due season. He is a Captain of the Lord's Hoast, to lead them into the obedience of godliness, and to go before them in example of life. He is a Builder, to frame them and fit them to be stones in the Lord's building. He is an Ambassador, to deliver the will of him that sent him, and to speak being called, as the words of God. These comparisons, as they serve to teach diligence and continuance in preaching, so they are forcible to press him to attend upon his charge, that attendeth upon him.
Thirdly, the Apostle speaking of the office of the Minister, saith; Who is sufficient for these things? When he hath done all he can, and employed himself to the utmost of his power, yet he shall come far short of his duty: how much more, when he is ordinarily absent from his charge, which requireth his ordinary presence?
Fourthly, it is against the order of Nature, the rule of reason, and the law of Justice, to take wages for that work which he doth not perform; and to eat where he doth not labor. It is a great wrong and injury done to those that labor in feeding the Flock, to be denied to eat of the Milk of the Flock: to do the service, and another to receive the reward: to take the Corn, and to give others the Straw: to sow spiritual things, and to be deprived of temporal things: to bear the burden, and to endure the heat of the day, and other to come and take away the penny and price for which they covenanted. It is a kind of theft to eat without labor, and to feed themselves without taking pains.
Fifthly, the danger is very great, that groweth both to the Pastors and people, by this sin of absence and want of attendance. For if any of the Souls which belong unto their charge do perish through their negligence, and starve through want of food, they shall be arraigned as guilty of their death and destruction. The Prophet Ezekell setteth down the threatening of God, When I shall say unto the wicked! O wicked man, thou shalt die the death, if thou dost not speak and admonish the wicked of his way, that wicked man shall die for his iniquity, but his blood will I require at thine hand. Hereunto accordeth the saying of Christ; If the Blind lead the Blind, both shall fall into the Ditch. The loss of the flock, is the reproach of the Shepherd: and the people's destruction, shall be the Pastors confusion. And when the Pastor is absent, the people will soon decline, from zeal to coldness, fall from virtue to vice, turn from the worship of God to Idolatry, revolt from the works of piety, to damnable security. Let a man with-hold his hand, and cease from sowing good seed, or under-sow his ground by sparing his Corn, Thistles and Weedes will spring up instead thereof. Let a man have food withdrawn from him, and abstain from nourishment that feedeth the body, he shall be filled with wind, and fall into weakness. When Moses was absent from the Children of Istaell but forty days, while he was talking with God in the Mountain, they committed horrible Idolatry, and turned the glory of God into the similitude of a Calf that eateth hay. Jehoash the King of Judah did that which was good in the sight of the Lord, all his time that Jehoiada the Priest was with him, and taught him: but after his death, both, King, and Princes, & people, left the house of the Lord God of their Fathers, and erected Groues, and served Idols, so that wrath came upon them, because of this their trespass. This also experience taught the Apostle in the Church of the Galatians: while he was present, they kept the Faith, they turned neither to the right hand nor to the left, they did cleave to the Doctrine of Christ's Gospel: but when he was gone, the false Apostles entered, and took occasion by his absence, to sow Tares among the Wheat, and to corrupt the truth with Leaven of false Doctrine. When the Shepherd is gone, the Wolves may safely enter into the Sheepefold, not sparing the Flock. When the Watch-man is gone or fallen asleep, the Enemy may enter and sack the Citty. When the Husbandman that sowed good seed in his field is departed, the envious man came and sowed Cockle and Darnell among the Corn. While the people have the presence and residence of their faithful Pastor to feed them, and to go in and out before them, both in Doctrine and example, yet such is the weakness of Flesh, the corruption of Nature, the strength of sin, the subtlety of the Enemy, the vanity of the world, the inconstancy of human things, that they are ready to fall and to give over; albeit I say that he be with thē, and conversant among them, and remain in the midst of them? If then much evil be done while the Ouer-seers are present, much more will be committed while they are absent, while there is none to stay them, while the Bridle is cast in their own necks. Thus Moses proveth that the people would corrupt themselves, and turn from the right way after his death, because they had been rebellious and stiff-necked he being alive. Deut. 31, 27, 29. I know thy rebellion and thy stiff-neck: behold, I being yet alive with you this day, ye are rebellious against the Lord: how much more then after my death?
Sixthly, the necessity of having the presence of the Pastor continually to call upon the people, appeareth herein, because the danger of the Wolf is continual, and therefore the use of the Shepherd is continual. The Apostle telleth the Elders of Ephesus, That he knoweth this, that aftcr his departing, grievous Wolves would enter in among them, not sparing the Flock. Besides, Satan is busy in tempting, subtle in undermining, crafty in deceiving, malicious in spoiling, and cruel in destroying: he compasseth the earth too and and fro, and walketh up and down in it. Now, the more diligent the spiritual enemy is, the more violent and watchful ought the Pastor to be. If the good man of the House knew at what hour the Thief would come to rob and to steal, doubtless he would watch, and not suffer his house to be broken down. Hence it is that Peter saith; Be sober and watch, for your adversary the Devil as a roaring Lyon, walketh about seeking whom he may devour. And surely this is the cause, that in some places the people are defiled with all abominations; in other places they are perverted and seduced by Jesuits and Seminary Priests, and in all places grow cold and careless in Religion, because they want means to guide them and stay them in the right way, they have not zealous Pastors to stir them up to godliness, and to drive away the Wolf far from them.
Seventhly, it is of evil report, a note of covetousness, or evil suspicion of it, and giveth great offense to the Church of God. For where there is an unnecessary absence of the Minister from his cure and charge, he giveth occasion to suspect, that he rather desireth to feed upon them, then to feed them: to seek theirs, then them: to prey upon them, then to pray with them: to possess their goods, then to win their Souls. We are commanded to abstain from all appearance of evil. And the Apostle approveth his Ministry to the consciences of the Corinthians by this, That he sought not theirs, but them.
Eighthly, the inconvenience is great that cometh by this absence, it is the cause of a Vagrant, in-sufficient, idle, and reproachful Ministry, and an evident occasion of keeping out of sufficient men and able Work-men, both able and apt to teach, and of impoverishing such as are already entered. This is the cause of many wandering Levites, and of sundry that sit idle for want of employment.
Lastly, this ordinary absence is against the Statutes of Princes, and the decrees of Counsels, holden not only in the most pure times, but in the most palpable times, even as it were at midnight, when the whole earth was over-shadowed with darkness. These appointed many Cannons and Constitutions, charging the Minister to be resident in God's Tabernacle, not to be absent from his Parish, least he loose that excellent Talent which God hath bestowed upon him: appointing that no man should be ordained Minister of two Churches, but limiting him to remain in that, unto which he was first called. If any be called to another charge, let him simply give over the former, and claim no interest in it. If any be otherwise, he shall be prohibited from the Lord's Table, and be excommunicated.
Hitherto we have shown the necessity of the Pastors presence, and opened the reasons whereby it is confirmed and strengthened. Now it remaineth to answer such objections as are brought, to justify the ordinary absence from the charge which he hath taken upon him. There are many things brought and alleged to warrant this absence. Solomon teacheth, that the Sluggard is wiser in his own conceit, then seven men that can render a reason. The causes that are pretended to excuse and defend the Pastors absence, are taken partly from the holy Scripture, and partly from natural reason. First, they say it was lawful and lawfully practiced in Epaphras, who was the Minister of the Colossians; yea, a faithful Minister, yet absent from that Church. Col. 1, 7. and 4, 12. The like might be said of Epaphroditus absent from the Philippians. I answer, first it doth not appear plainly and directly, that they were the Pastors of those Churches; rather it seemeth they were Evangelists, that went from place to place, and always seconded the labors of the Apostles. For it is to be thought that Archippus was the Pastor of the Colossians, who is charged to look to his Ministry that he had received in the Lord, that he fulfill it. Secondly, their absence was not willful and ordinary, but they were employed by the necessary occasions of the Church, chosen and enjoined to dispatch the business thereof.
Again, they object that he which preacheth the Gospel, must live of the Gospel. 1 Cor. 9. but without joining Living to Living, as it were house to house, all cannot live by reason of the smallness and slenderness of the living, therefore it is tolerable in some. I answer, the want of sufficient provision, cannot bring with it a sufficient toleration. It doth no more warrant the Act, then to do evil, that good may come thereof, whose damnation is just. If there be a roving Ministry among us, and a wandering up and down of such as offer their service for ten shekels of Silver, and a suit of apparel, and an ordinary allowance of meat and drink: it belongeth to the Magistrate to reform this disorder, and to redress this mischief. Thus it was among the Jews in the Old Testament: but this misery and calamity fell upon them, when there was no King in Israel. Secondly, it is better to take some other lawful means in such poverty of the Church, as to labor with the hands as Paul did, or to practice some other laudable science, which will be without offense to God or Man.
It is in his power to root up, that did plant: it belongeth to him to pull down, that did build: he can destroy, that doth preserve. But the positive Law of man appointed them their circuit and bounds, and consequently may order them as it thinketh, and may give leave of absence.
I answer, that Magistrates may not abrogate and abolish Laws constituted and conformed according to God's Laws. Again, the division of Parishes is not from men, but of God. For when the Scripture willeth Elders to be chosen for every Church, and that these assemblies should be with the greatest convenience of order and comeliness; it is plain, that thereby is prescribed, a division of national Churches into particular Congregations. For this cause Paul left Titus in Creta, that he should continue to redress the things that remain, and should ordain Elders in every Citty. So the Apostles ordained Elders by election in every Church.
Again, it may be said, a man may have two Liuings, being by Law united, Therefore before they be united. I answer, if the union be such, that there may be but one body, and one competent and commodious resort thereof together in one place, so as one Pastor may fitly instruct them, and lead them out and in, in the duties of Religion, in the sanctification of the Sabbath, in the practice of holiness, and in example of life: then it followeth, that albeit it be lawful to make this conjunction, yet it is not proved lawful before the union. It is lawful, being made one Congregation, one assembly, one Church, which is unlawful so long as it remaineth divided, & maketh two Congregations, two assemblies, two Churches. For the Minister may conveniently teach them together, whom he cannot possibly teach asunder; as the School-master may teach the Scholars that belong to one School, but not those that belong to diverse.
Moreover, if it be unlawful, then especially in this point, and for this cause, because he receiveth maintenance where he doth not labor. But it is lawful to take wages, where there is no work done, as appeareth 2. Cor. 11, 8. Where Paul saith; I robbed other Churches, and took Wages of you to do you service. I answer, the place is to be understood of extraordinary Ministers, and of extraordinary occasions, when, and where, no settled and sufficient maintenance is established, and therefore doth not prove the matter in question. And where as according to our division of Parishes, lands, are occupied by Forrainers and Strangers; and consequently, Tithes and duties taken of them, without any feeding of them, it was ordained to establish a certain, known, and definite maintenance, and besides the Minister not failing in his calling, they may be partakers of his labor.
Furthermore, it is objected, that Pastors are not tied to particular places, but are discharged by a general teaching. It skilleth not where they teach, so they be not idle. They are Ministers of the Church of England, and therefore may preach in any part of the Land, and are blameless. Therefore there is no unlawful non-residency. For God hath ordained (saith the Apostle) That they which Preach the Gospel, may live of the Gospel. I answer, they are not only Ministers of England, but of such a particular Congregation, and have their maintenance of such a particular Church, and therefore are bound to employ their labor in that particular place. He that hath not a particular charge and Church to care for, will care indeed for no Church as he ought to care. For if that which is cared for of all, is cared for of none: then he that hath but a general care, of one place no more then of another, commonly neglecteth all. When God sent Jonah the Prophet to Nineveh, he sinned in going to Tarshish. If he had preached never so duly and diligently in that Citty, when God called him to another, he had not discharged the duty of a good Prophet. Besides, whereas they say they are Ministers of England, & therefore sufficeth to preach in any corner or quarter of the Land: they may as well say they are Ministers of Europe, and consequently may preach in any part of Europe, and be discharged in conscience of any farther duty to be required of them. Nay, some are so shameless, as they dare openly avouch, that they are as much bound to the Church of Jerusalem, if they might have access thereunto, as to that people that called them, and do maintain them. Verily, this argueth little learning, and less conscience. For this were to change a Pastor into an Apostle, a limited office into an unlimited, and as great a wonder as to bring all the world into the circuit and compass of a little Town. And we see it is directly against the order of the Scripture, which calleth them Ministers of such and such a particular Church; as of Ephesus, of Pergamos, of Sardi, and the rest. So when general teaching is Apostolical, particular is Pastoral, which is limited to a certain place. Again, it is a thing in it self unreasonable, and to the people injurious, that they should receive their Wages in one place, and perform their service in another place: that one should give them their hire, and another have the profit of their pains. Would not a man think he had wrong done him, if he hyring a servant, another should take the labor of his hands? Or should that servant be excused, who having wages paid him by his Master, should apply himself in another man's work? Or, when a man hireth a shepherd to look to his sheep, will he not complain if they be neglected, and another man's sheep fed and attended? Or, can such a shepherd think his duty discharged, albeit he be never so diligent and watching in looking to the sheep of another? A Shepherd hath a particular Flock to attend, which he must watch: a Servant must dispatch his work that hath hired him. Thus it ought to be with every faithful Minister, he hath his special ground to Till, his proper house to build, his Flock to feed, his Citty to watch, his Army to lead, and may not wander out of the bounds and borders limited unto him.
Others allege in excuse of this absence, that many of them give necessary attendance upon their Lord's and their Families, and being their Household Chaplains, and so doing service to great persons, are forced to be absent from their Cures. I answer, this savoreth of covetousness, or of ambition, or rather of both. They have covetous hearts, and aspiring minds. If they have peculiar charges of their own, Who compelled them to be other men's Chaplains? Or if they be to attend upon their Lord's, who compelled them to take the charge of Souls? It was an usual thing among the godly Kings of Judah, to have their Prophets at their elbows to teach them, to stir them up to good things, and to keep them from falling into sin. The Prophet David had Gad the Seer belonging unto him, who was with him in his banishment, and was as his Counselor, he was retained both in prosperity and adversity with him. And it is a commendable thing, not only in Princes, but in men of State and high place, when they entertain such for a love of the truth, to instruct them and their families in the knowledge of godliness: when they esteem them as the Ministers of God, and give them (not single, but) that double honor which God's word alloweth them: and when they can be content to hear the Law at their mouths, and submit themselves to the obedience of that which is spoken unto them in the Name of the Lord. Yea, such as are so entertained, may highly advance God's glory, and do great good with such great men, and in such great Families, if they regard to do good service to God, rather then to themselves; if they do not flatter to please men, but deal carefully and conscionably in their places. But such as are of high calling, may have attendance and sufficient service done unto them by others, that are without Cures, and have no charge of souls committed unto them: and as they are willing to entertain them, so they are able to maintain them, that they shall not live of the Churches which they do not instruct.
Lastly, they pretend that they teach commonly by themselves, but continually by their substitutes. They come often among their people, and teach them by Curates which they have set in their places: and therefore they sin not by Non-residency. I answer, this often teaching is not sufficient, where continual watchfulness is required. The Lord never said unto him [ Teach often: ] but preach the word in season, and out of season. He is accursed that doth the work of the Lord negligently. Jer. 48, 10. Diligence is required, where danger is feared. The flocks that are in danger of the Wolf, are watched day and night. The Enemy is always at hand, and watcheth his advantage by the absence of the Pastor. If they could covenant and agree with the adversary, never to assault their charges, but at cettaine times and seasons of the year, and bargain with him not to meddle in their absence, they had some good pretence for their negligence, and might be ready to meet him when he cometh to tempt and seduce their people.
Again, they cannot be discharged by a Deputy, where they are to perform personal duty: neither are they freed from blame by other men's gifts, where they are to practice their own gifts. These are like to the Priests, who being commanded to bear the Ark upon their own Shoulders, did set it upon a Cart, and draw it with Oxen. So ought the Ministers to feed their Flocks themselves, and not put them to be fed of others. Some compare such foolish and idle Pastors that put over their charges to others, unto Harlots, which so soon as they have brought forth their Children, by and by commit them to be kept and nourished of others, that they may sooner give themselves to their lusts again. Others resemble them to a man that doth marry a Wife, and being himself unapt for generation, or unwilling to give due benevolence, is content she become fruitful, and made the Mother of many Children by another Father: so is he accounted and presumed to be as vain a man, who being espoused and married to a Church (as a man to his Wife) doth use the help of others in getting spiritual Children unto God. Christ Jesus is the Shepherd, the chief and great Shepherd of the Sheep, all other Pastors are but his Servants and Substitutes: and therefore themselves being his Deputies, they cannot make a Deputy, no more then one Servant discharge himself by another. So then, we must know, that they can no more be said to preach the Word, that preach by others; then to be resident, that are resident by others: or to be godly that lead a godly life by others; and thus they may be saved by others, and themselves go to Hell. But as every man is bound to live godly himself, so is every Pastor bound to preach in his own person. This appeareth under the comparisons and similitudes of Builders, Captains, Ambassadors, Stewards, and Shepherds, which we spake of before. When a man hath made choice of a skillful and cunning Builder to build his house, the Work-man hath not done his duty, if he put it out to be finished by another. When a Prince hath made choice of a General to lead his Army against the Enemy, he may not send another in his room, and himself sit idle at home, but his allegiance bindeth him to go in his own person. The like we might say of the rest. Thus we have seen at large, that the love between the Pastor and people overthroweth the ordinary absence, without just and conscionable causes the one from the other, so that if the Minister would assure his own heart that he loveth the sheep which he hath taken upon him to teach, he must show it by feeding them with the wholesome and heavenly pastures of the word of God.
Secondly, it reproveth such as outwardly are in sheep's clothing, but inwardly are ravening Wolves unto the Flock; not careful Pastors, not loving Parents, but such as have no provision, no store, no food, no Bread of Life to break unto them, but seek to starve and famish them through want of Milk and meat to put in their mouths. If they be resident and remain with them, and yet do not instruct them, and preach unto them, it is all one as if they were absent from them. If there be meat and drink in the house, and none set upon the Table or given to the Children, they may die and perish for hunger.
These idle Drones are no better then Murderers and Man-slayers; nay, Soul-slayers, which is the greatest and most bloody Murder. For as the Steward that should feed the bodies of such as are in the Family, and pineth them to death, is a Murderer: and the Nurse, that undertaketh the nourishing of the Child, and yet either through daintiness or idleness, or willfulness, will not draw out the breast, but suffereth the Child to languish and perish, is a Murderer of the Child: so such as are Stewards of God's house, and Nurses of God's people, yet feed not their Souls, but starve them to death, are Blood-suckers and Murderers in the highest degree. They are worse then the Cannibals that live upon blood: for these live upon the souls of men, and carry them head-long to Hell. The Lord complaineth in the Prophet, That the people perish through want of knowledge. Such as are blindly led, do fall into the Ditch with their blind Leaders. The blood of such as perish in their ignorance through want of teaching, shall be required at the Watch-man's hand. The Prophet David having the Water of the well of Bethlehem (that he longed and lusted to taste) brought unto him, yet would not drink thereof when he had it, but poured it for an offering unto the Lord, because it was the blood of the men that went in jeopardy of their lives. O that these men would consider of their sin, and had a feeling of their iniquity, that they eat and drink the blood of Men, and maintain themselves by the destruction of their souls. Suppose he lead an unblameable life, give good example to others, keep hospitality, fill their bellies, make peace among his Neighbors, be able privately to exhort and comfort them, and to perform other common works of Charity: yet he hath not discharged the duty of a Minister, unless he preach unto them diligently and faithfully, and divide the word of truth aright.
Lastly, seeing the Minister and people ought to be as Father and Son, this showeth the duty of the people that are under their Ministry, that they regard their Ministers as their Parents, honoring them, yielding them due recompense, esteeming them as Fellow-workers with God, to beget them to Christ, to turn them to Salvation, to nourish them up, and continue them in the estate of Christ. Nay, we should account of them (if it be possible) more then of natural Parents. Of our Parents we have received only to be; Of our Ministers we have received to be well. Of our Parents we have taken our first birth: of our Ministers we have obtained our second birth. Of our Parents we have been brought into the World by Generation: of our Ministers we have been brought into the Church by Regeneration. Our first begetting was to death: our second or new birth, is to Life and Salvation. By the first birth we are Heirs of Wrath: by the second we are made the Sons of God. So then, if it be better for us to be borne again of Water and the Holy Ghost, which cannot proceed from the will of the flesh, nor from the will of Man, but of God: we ought to esteem of those that are Instruments of our Regeneration, as dearelie and tenderly as if they were our Parents, and to say with the Apostle; How beautiful are the Feet of them which bring glad tidings of pcace, and bring glad tidings of good things? Hence it is that he speaketh to the Thessalonians, We beseech you Brethren, that ye acknowledge them that labor among you, and are over you in the Lord, and admonish you, that ye have them in singular love for their works sake.
The fifth Commandment calleth and comprehendeth, all Pastors under the Name of Parents, to teach us to know those that have begotten us unto the Lord, and to note the time, the means, and the person that hath brought that blessing upon us. It hath been an old and ancient custom, for men to celebrate their birth-day, as we see in Herod, who usually made a great Feast at it: much more oughtest thou to make thy New-birth day, wherein thou was borne again and made the Child of God, a day of solemnity never to be forgotten, and to rejoice therein above all things and times in the World. This reproveth those, that regard not to hear them, nor care to attend to their Doctrine. For as God condemneth the absence of the Pastor from his own people; so he reproveth the absence of the people from their own Pastor. Some hold of Paul, some of Cephas, some of Apollos, and delight more in the gifts of a Straunger, then in the Ministry of him whom the Lord hath placed over them. But may we hear none but our own Pastors? What if they be unapt to teach, and unable to instruct? I answer, we may hear others, and prove many Spirits, but we ought not willingly to be absent from our own assemblies, where our presence and company is especially required. I am no Patron of unpreaching Prelates, I wish them either reformed, or removed: either amended or deprived. If a man want food at home, he may lawfully ask Bread and take relief abroad: but when a man is plentifully stored, or at least, competently and conveniently provided for at home, it is a shame to take the Bread that is appointed for others. Be it that other Pastors have greater gifts of learning, of zeal, of utterance, then our own: yet we are bound to hear them, to pray for them, to attend upon them, as they attend upon us. He hath commanded every Man to eat his own Bread, and to drink the Water of his own Cistern, contenting himself with his own estate, not envying the better estate of another.
We see how mercifully the Lord dealeth with those of the lower and poorer sort, who have little and the same homely provision of fare, in comparison of others that are full fed, and fare deliciously every day, and are charged with many Children to bring up; yet both they and their children are as healthful in body, and as strong in their Limbes, as comely in countenance, and as well graced in their outward persons, as they that abound in Wealth, and their Cuppes over-flow in all the dainties and delicacies of the World. So we may be well assured, that the Lord will much more provide for our Souls, and bless that provision that he hath appointed for us, albeit it be but mean and simple. When a man is sick in body, he will prefer that Physician which knoweth best the state of his body, who is most likely to do him most good, although perhaps some other be better learned and deeper skilled. Thus ought it to be with us, our own Pastor, which is the Physician of our Souls, knoweth best our estate, seeth whereof we have need, understandeth the Nature of our disease; and consequently, is best able to restore us to health again. He that hath more learning, may profit by him that hath less, may profit (I say) even in knowledge. For the Lord speaking by the mouth of his Minister, whom he hath in some measure furnished with gifts, many times teacheth the wise by the simple, and the great learned man, by him that is inferior to himself. The Lord Jesus was oftentimes present at the Sermons of John. The Prophets that were extraordinarily called, disdained not the Ministry of the Priests, but were content to learn the law of them. This is the Lord's doing, to advance his own glory, and to humble the highest Teachers of the Church. The Apostle hoped to profi • by the Romaines, as they should by him. Every Congregation or Parish, should consist of so many Christians as can meet at one assembly.
The Apostles directed by the Spirit of God, were the Authors of this division and distinction; who having converted many to the Gospel, separated them, and ordained them Elders, not only according to the number of their Cities, but also according to their several multitudes, which are called Churches. For even as God hath distributed the Civil State of the World into Kingdoms, Provinces, Shires, Cities, and other Dominions, and hath ranged them into several meetings: so he hath divided his Church into certain and several assemblies, for the better ordering and edifying of them: and therefore the distinction of particular Churches, is not of human invention, but of divine institution.
Hence it may be concluded and inferred, that one Pastor cannot be over all assemblies, nor all assemblies under one Pastor. Every Shepherd must have his own Flock, and every Flock must know his own Shepherd. There is a near band and mutual conjunction between these two. The Minister is charged with his own people by the ordinance of God, he must attend the Flock committed to his care and Cure, over which the Lord hath made him Watch-man and Ouer-seer. This is the knot that tieth the people fast to their own Pastor. Everyone in the Civil State knoweth his own Citty, and to what company he and his whole house doth belong. Every Company in the Citty, knoweth to what jurisdiction he belongeth. So it ought to be in the Church of Christ, every particular Christian should be annexed unto one certain assembly, and be there enrolled as a member of that society, to live under the Ministry and government thereof. For where shall we rather hope to receive good, then under that Ministry which the Lord hath set over us? Or from whom rather shall we expect the blessing of God, then from him whose labors he hath promised to bless? Hence it is that the Apostle saith; Obey them that have the over-sight of you, and submit yourselves, for they watch for your Souls as they that must give accounts, that they may do it with joy, and not with grief, for that is unprofitable for you. Here he addeth many reasons, as it were upon an heap, to urge us to this duty. If they watch for our Souls, we also ought to wait upon them: If that they must render an account for our Souls, we must also render an account of their labors bestowed upon us. If they must do it with joy, and not with grief, we are charged by our obedience to the Gospel, and by submitting our selves to the Ministry of our own Pastors, to Minister all comfort, and give them cause of rejoicing in their labors. But if we sever our selves from them, and refuse their Ministry; we grieve them, not comfort them: we discourage them, not encourage them: we afflict them, not rejoice them. It is therefore a most vain pretence, and great folly of such as being reproved for their negligence, in resorting to their own Pastors; answer, that they can profit more by another, they can be edifyed better by hearing in another place, whereas peradventure, they regard not to hear any man, and contemn the Gospel, out of whose mouth soever it proceed and be uttered. Besides, we have greatest hope of receiving blessing from our own Pastor, and every member of the same assembly, must seek the Lord, and serve him in the place appointed unto us for that purpose, and therefore we ought not to with-draw our selves from thence, where our presence is required. If God have put the word of Reconciliation into his mouth, to say unto us in the Name of the Lord, be ye reconciled unto God, and have made an Ambassador to speak in his Name, who is he that shall over-rule the ordinance and counsel of God, or refuse to submit himself unto his most holy and merciful assignment? Secondly, this convinceth and reproveth those, that contemn, deride, scorn, abase, abuse, and revile their Ministers.
These are ungodly and ungracious Children, that thus behave themselves toward their spiritual Fathers, and bereave themselves of the blessings that belong to such as obey their Parents. These are like to cursed Cham, that mocked his Father, and heard an horrible curse denounced against him, which took effect afterward in his season: or to those malicious Children, which mocked the Prophet, scorned him and his calling, and brought upon themselves the judgments of God. If we follow their sin, let us look for their end; if we walk in their ways, we must be assured of their wages: and if we imitate their deeds, we shall be partakers of their destruction. How many are there among us, that are grown to that hight of sin, that they regard not the doctrine that is delivered, but set themselves against the Minister that doth deliver it? These men are grown to be shameless and impudent, that regard not the means of salvation, nor esteem of the ordinance of God, nor desire to hear of their sins. These have stiff necks and hard hearts, they are come to sit down in the seat of the Scorners, and they shall have the reward of Scorners. And let all such as will know nothing else, learn this as a certain rule gathered out of a continual Tenor of the Scriptures, and the constant course of God's judgments, that when once they begin to make a mock of sin, and of the means that should recover them out of their sin, then wrath is not far from them, but is near unto them. The more presumptuous and secure they are, the nearer to destruction. We see this in the people of Israel. 2. Chron. 36. 16. When once they began to dally with God; nay, with their own souls, and mocked the Messengers that the Lord God of their Fathers sent to them, rising early and late (for he had compassion on his people, and on his habitation) he brought upon them the King of the Chaldeans, who spared neither young man nor Virgin, neither ancient nor aged, God gave all into his hands. This is a fearful example of his judgments, that fell upon this people for their contempt of the word, and misusing the Messengers that were sent unto them; to teach all men to beware, and be warned of falling into the same sin, and return betimes, that (if it be possible) his plagues may be prevented by timely repentance. Few that run thus far look back again, to say, what have we done? When the measure of sin is perfected, the time of judgment is hastened. Howbeit God is able to touch and to turn their hearts; and his word before contemned, if now it be believed, is able to save their Souls.
To conclude, Elihu setting down diverse means that God hath, and useth to instruct Man, and to draw him out of sin unto himself, maketh this one, and one of the principal; If there be a Messenger with him, or an Interpretour, one of a thousand, to declare unto man his righteousness, then will he have mercy upon him, and will say; Deliver him that he go not down into the pit, for I have received a reconciliation. These testimonies, both of the Prophets and Apostles, are plain to prove, that the word preached is the ordinary Instrumental cause of our conversion and regeneration, and the means that God hath sanctified to bring us to be members of the Church, and Heirs of Salvation.
The Reasons are very plain to confirm this point of Doctrine. First, the word is of a most powerful and piercing Nature, it is hotter then the fire, it is stronger then the Hammer, it is sharper then the Sword, it is sweeter then the Honey, it is purer then the Gold: it is better then the Pearls: more nourishable then meat, more forceable then the Leaven, more profitable then the Rain, more comfortable then the Dew that falleth upon the Herbs. It is able to make a Blind man see; a Crooked man, straight; a Bond man, free; a poor man, rich; a sick man, whole; nay, a dead man, it is able to make alive again. This is a great work, it is a wonderful Miracle that God worketh in the time of the Gospel. We are borne dead in sins and trespasses, without Faith, without Repentance, without Grace, without God, without Hope, without Sanctification, without Salvation: but the Word of God is able to bring restoring of sight to the blind, deliverance to the Captiue, liberty to the bruised, healing to the broken hearted, and life to the dead. This is noted, as the end of Paul's calling and sending to Preach the Gospel; To open their Eyes, that they may turn from darkness to light, and from the power of Satan unto God, that they may receive forgiveness of sins, and an inheritance among them that are sanctified by Faith in Christ Jesus.
Thus also the Author of the Epistle to the Hebrews writeth; The word of God is lively and mighty in operation, and sharper then any two-edged sword, and entereth through, even unto the dividing asunder of the soul and the spirit, of the joints and the marrow, and is a discerner of the thoughts and intents of the heart. If any ask the question how it hath this power? I answer, not by any inherent quality in it self, nor by any force it receiveth from man that preacheth it, but from the Supernatural power of God, who is mighty in the hearts of men, rejoicing the heart, converting the Soul, giving wisdom to the simple, granting light unto the eyes, and keeping from presumptuous sins by it.
Secondly, that way whereby God worketh Faith in us, by the same means he beginneth our new-birth, and maketh us his own Children. But the ordinary means to work Faith in us, is the preaching of the word; For how shall they call on him, in whom they have not believed? And how shall they believe in him, of whom they have not heard? And how shall they hear without a Preacher? And how shall they Preach, except they be sent? So then Faith is by hearing, and hearing by the word of God. We see hereby, that Faith is the cause and beginning of repentance: we see also that Faith is wrought by the word, and therefore by necessary consequence, repentance must come by the word. Here are three things offered to our considerations; the Word, Faith, and Regeneration. Regeneration is a fruit of Faith: Faith is an effect of the Word; the Word is preached by the Minister. Now, it is a true rule, that the cause of the cause, is also the cause of the effect, and therefore the preaching of the Word being the cause of Faith, which causeth Repentance and Regeneration, must also needs be the cause of Repentance, and of Regeneration.
Thirdly, it is the ordinance of God to work this good work of Regeneration in us, because we cannot by our wisdom, or any natural gifts in our selves (though most esteemed in our own eyes, and greatly magnified by others) attain sanctification of life, or believe unto salvation. This the Apostle testifieth. 1 Cor. 1. and maketh this the reason why God will save us by the hearing of Faith preached; Seeing the World by it own wisdom, knew not God in the wisdom of God, it pleased God by the foolishness of preaching to save them that believe. There is a double knowledge of God, and a double way to know him: one, Natural, the other Spiritual. Natural, by the sight of the Creatures, by the view of the world, by beholding the heavens, which declare the glory of God, whereby the eternity, the Majesty, the power, the wisdom, the greatness, the goodness of God do appear. Spiritual, by hearing and hearkening unto the word of God, which not only beareth witness to those essential properties of God, more sufficiently and fully then the former, but setteth down distinctly the Trinity of the persons, and the mercy of God toward the elect, promised and performed unto them for Christ's sake. Natural reason is blind in the matters of God, and though it may serve to make us without excuse, it cannot suffice to bring us to salvation without a farther and better guide. So then, the Lord, to make the wisdom of the World foolishness, and to gain glory to his own Name, and to show that he hath vouchsafed that grace & mercy to us which he denied to the wisest among the Gentiles, that were learned and skillful in all human knowledge, but were utterly ignorant of his Word, hath raised up to us a light which they never saw, and made us to hear the sound of a voice which they never heard. Seeing therefore the word preached is of so great force, that it causeth Faith in us, which all the wisdom of the World could never work: it followeth, that this word of God, is the ordinary cause or Instrument of our conversion and salvation.
This is so plain, & so pregnant a truth, that it is greatly to be wondered, that any should stumble or stagger at it, and that all do not submit themselves unto it. But because doubts arise, and Objections are made against this point and principle, plainly proved, and firmly established by reasons out of the Scripture; let us see what they are, and how they may be answered. First of all, it is objected, that there are other means effectual, to work Faith, and to bring to Repentance: as afflictiō, or private admonition. Touching affliction, such as lived in Idolatry, in ignorance, in uncleanness, that favored wholly of the flesh, and nothing at all of the spirit, have been brought to confess and forsake their sins, and to humble them-selves under the mighty hand of God; some being afflicted in body as Manasseh: others, troubled in Conscience, feeling the wound of the spirit, & groaning under the stroke of God's judgments, as Paul in his conversion, have by this means had Faith and Repentance given unto them. And touching private exhortation, it is made auayleable to turn us to God. Hence it is, that the Apostle teaching that a believing Husband may with a safe Conscience use the company of an unbelieving Wife, and a believing Wife use the company of an unbelieving husband, so that the one ought not depart from the other: he useth this Reason, For what knowest thou, O Wife, whether thou shalt save thy Husband? Or what knowest thou (O Man) whether thou shalt save thy Wife? So the Apostle Peter setting down the wives duty toward her husband, saith Let their wives be subject to their Husbandes, that even they which obey not the word, may without the word be won by the conversation of their wives. Where we see, that some are won to the Faith, without the preaching of the word. I answer, it is true that God blesseth and sanctifieth many means beside the preaching of the word, to the good of his Children, as Meditation, Conference, private instruction, Prayer, fear of Hell, and such like. Notwithstanding, many that are converted to God, are deceived in the means and instrument of their conversion. For, albeit such as are afflicted are brought to know themselves, and to acknowledge the damnable estate wherein they stood, yet it is not the affliction it self that wrought their conversion. The trouble that they sustained and endured, whether it were in body, or in mind, or in both, was sent by the goodness of God upon them, to bring them to a love of the word, who before loathed it, and made no account or reckoning of it. This is it which the Apostle teacheth, That by the Law cometh the knowledge of sin. So affliction may lay before us the knowledge of our sins, but it cannot take them away: it may show us our wound, but it cannot help us, and heal us: it may cast us down, but it cannot raise us up: it may be a School-master to bring us to Christ, but it cannot make us partakers of Christ. It is like a sharp Needle, which doth not, nor cannot sow the cloth, but it is necessary to prepare the way for the thread; or it is like an eating or a fretting corrasiue which cannot cure, but yet it is profitable to make the way for the healing medicine. So the afflictions that God layeth upon us, may bring us to the sight and knowledge of our sins, and to the consideration of the miseries which we deserve, and to the feeling of the flashes of hell fire: but they cannot work Faith in us, nor assure us of pardon, nor apply to us the promise of God touching the remission of sins. It maketh a good beginning, but it cannot bring the work to perfection. The like may be said of private admonition, and a godly conversation, which the Apostles teach may be means of salvation to others: it is not spoken to lessen or weaken the authority or efficacy of public preaching, as if it were not the ordinary means to conceive, nourish, and increase faith in us; neither is it simply to be understood that they are able to convert the soul, but only that they are good occasions, fit inducements, and profitable helps to draw us and allure us to a liking, and loving, and longing after faith. For when a man that is not a Christian, but an Infidel, beholdeth the holy, pure, & chaste conversation of his Wife after her calling to the knowledge of the truth, and hir subjection and obedience toward himself, he may be moved to embrace the Christian Religion, whereof he seeth such worthy fruits. We have a notable example heerof, in the woman of Samaria,