Christian Courtesy, Sermon
Chriſtian Curteſie, OR, St. PAVLS Vltimum Vale.
2. COR. 13.11. Finally, Brethren, Farewell: Bee perfect, be of good comfort, be of one mind, liue in peace, and the God of louelove and peace ſhall be with you.
OVr bleſſed Apoſtle, Saint Paul, hauing in this Epiſtle purged himſelfe from ſuch crimes as he was charged withal, by certaine falſe teachers, who were crept into the Church of Corinth; and eſpecially from that which was the ground of all,1. Cor. 16.5. his not comming amongſt them according vntounto promiſe made (for which they accuſed him of leuity and inconſtancy) doth in the beginning of this Chapter renew his promiſe,The order of the words. telling them of his readineſſe a third time to come amongſt them, and withall ſheweth after what manner it ſhall be; namely, with ſeueritie and more then wonted rigour, againſt ſuch as were obſtinate. Now being to make an end, he windes vp all with a friendly Farewel, wherein he doth ſomewhat allay and mitigate what-euer he had formerly wrot that might ſauour of bitterneſſe: and that hee might not leaue their minds exaſperated, hee giues them a taſte of the louing affection hee bare towards them, in this his valediction. Finally, Brethren, Farewell: which words,The ſumme of them. with the other following in the verſes ſubſequent, containe in them the concluſion of the whole Epiſtle, which is ſpent in Exhortation, Salutation, and Prayer. The Exhortation is contained in this 11. verſe. The Salutation, verſe 12, 13. The Prayer verſe 14.
The logicall reſolution.In this Exhortation we may conſider, Firſt the Manner of it. Finally, Brethren, Farewell.
Secondly the Matter of it; Be perfect, be of good comfort, be of one minde, liue in peace, and the God of louelove and peace ſhall be with you.
In the Manner, we hauehave, Firſt, a note of concluſion: Finally.
Secondly, a Louing compellation: Brethren.
Thirdly, a Friendly valediction: Farewell.
In the Matter, obſerue wee, Firſt the duties whereto exhorted.
Secondly, the motiue or argument wherewith they are enforced.
The duties, foure; Firſt Perfection; Be perfect.
Secondly, mutuall conſolation; Bee of good comfort.
Thirdly, vnanimity or conſent in matters eccleſiaſticall. Be of one minde.
Fourthly, concord and agreement in matter domeſticall and ciuill: Liue in peace.
The Argument taken, à Commodo, from the profit that thereby will inſue: The God of louelove and peace ſhall be with you.
The interpretations of theſe words be various: we will ſearch for the beſt.The Theologicall expoſition.
Finally. Some read it thus; For the reſt; others,Text. foreign For the Remainder: Not much amiſſe to take either. For ſo the word here vſed ſignifieth, and may hauehave reference either to the Apoſtle or to the People. To the Apoſtle thus; as if hee had ſayd, I hauehave written as large vntounto you, yet ſtill there is a Remainder behind for me to exhort you vntounto, which I comprehend in theſe few words: Be perfect: Be of good comfort, &c. To the people thus; As if he had ſayd, Hitherto I hauehave not been wanting in my dutie, but hauehave ſufficiently inſtructed and admoniſhed you, &c. Now the remainder is for you, that you doe your dutie and obey my precepts.
Brethren. Text.There bee three ſorts of Brethren mentioned in holy Scripture: Firſt, ſuch as are brethren by Race: as they who hauehave the ſame Father and Mother, as Iacob and Eſau had;Gen. 25.25. or they who are of the ſame ſtock and kinred:Gen. 13.8 and ſo Lot and Abraham were called Brethren.
Secondly, ſuch as are Brethren by Place, who are of the ſame nation and countrey: and ſo the Iewes are tearmed Brethren in the Law;Deut. 23.20 To a ſtranger thou maist lend vponupon vſury, but not vntounto thy brother.
Thirdly, ſuch as are Brethren by Grace; and that either more common, or more ſpeciall. More common in reſpect of creation, and ſo all men are Brethren:Gen. 9.5 At the hand of a mans brother will I require the life of man; more ſpeciall in reſpect of Adoption, and ſo Chriſtians are Brethren, and they onelyonly. In this reſpect doth the Apoſtle call them Brethren.
foreign.Farewell. The word ſignifieth properly to rejoyce, and is by moſt ſo tranſlated and read. Yet Eraſmus, and ſome others, renders it as wee hauehave it, as well he may: for, the word ſignifieth as wel Farewell as Reioyce: wherein the Apoſtle wiſheth all good to betide them.
foreign.Be perfect. The ſignification of this verbe is likewiſe diuerſe, and by ſom rendred for conſummation; by others, for reſtauration. The Apoſtle's meaning is, that whereas the members of this Church were all as it were bones diſplaced and out of joynt, they ſhould now again bee joyned together in louelove, and they ſhould endeauour to make perfect what was amiſſe amongſt them, either in faith or manners: They ſhould bee perfect in reſpect of truth, though not is reſpect of abſoluteneſs; they ſhould deſire and endeauour after perfection, though in act they attain it not.
Be of good comfort, or take yee comfort.foreign Some read it thus, Take exhortation: for, the word heer vſed ſignifieth indifferently, to comfort, to exhort, to intreat But the former reading is beſt liked by Chryſoſtome, who thinketh the Apoſtle rather intends conſolation than exhortation, in regard of the many oppoſitions and trials they had & were to meet withall in their courſe of Chriſtianity; and therfore willes them to chear vp themſelues, and mutually one another, that they may not make ſhipwrack of their faith in the day of trouble.
Bee of one minde; to wit, in matters of faith and religion. For, by this precept he ſeemeth to note out, that ſome things were amiſſe amongſt them, and that many things were done through contention and vain-glory: Hee wills them therefore to be alike-minded and affectioned, that all diſcord and diſſenſion might be auoided, and the Church no way thereby troubled.
Liue in Peace. Peace is of three ſorts: Eternall, wch is cald Pax Numinis, the peace of God which paſſeth all vnderſtanding, which wee hauehave with him through Chriſt; Internall, which is called Pax pectoris, the peace of conſcience, which is a fruit of the former, and proceeds from that; Externall, which is called Pax temporis, the peace wch wee hauehave with men for the time wee liue in the world. This laſt onelyonly is heer meant: and this precept reſpects things ciuil, as the former things eccleſiaſticall.
And the God of louelove and peace ſhall bee with you.
Som conſtrue this clauſe by way of enunciation affirmatiuely; as if the Apoſtle ſhould hauehave ſaid, In thus doing you ſhall hauehave the bleſſing of God attending you, &c: Others Imprecatory, by way of wiſh or praier; as if hee had ſaid, The God of louelove and peace be with you, and enable you to do thus. But the former is the better.
God of louelove and peace. Hee is ſo tearmed, firſt (ſay ſome) becauſe he is louelove and peace it ſelf, it is his Eſſence; ſecondly, becauſe he delights and takes pleaſure in it; and thirdly and eſpecially, becauſe hee is the Authour and Giuer of it.
Shall be with you. That is, by his gratious protection and comfortable preſence, to bleſſe you and defend you.
Thus then we ſee the meaning, as if the Apoſtle ſhould hauehave in larger manner thus ſaid:
The Metaphraſe.Hitherto I hauehave at large written vntounto you, O yee Corinthians, whom I tenderly affect euen as my Brethren in Chriſt, and to whom I wiſh all welfare and happineſs both in the things of this life and of a better: And yet ther is a remainder, and ſomething left to bee done, which (that I may conclude) in brief is this; That you endeuor to perfection, purging out ſin, increaſing in grace, and ſo making vp what is amongst you wanting; As alſo that you mutually comfort one the other, and take comfort one of another, that you may the better bee enabled to withſtand the many oppoſitions you are like to meet withall in the courſe of Chriſtianity. See alſo that you be alike minded and affected in matters of religion, that the Church may not bee troubled by your diuiſions and diſſenſions. And, in things ciuill, let there be a like concord and agreement found amongſt you, as betweene neighbour and neighbour, husband and wife, parent and childe, maister and ſeruant, and the like: which if there be, then that God who takes delight in louelove and peace, and who is the rewarder of them that liue in louelove and peace, and who is the Author and Donor of theſe graces of louelove & peace, ſhall be with you by his gracious protection and comfortable preſence, and ſhall bleſſe you, and beſtowe vponupon you all good bleſsings.
And thus we hauehave ſeen the Apoſtles meaning. Now wee come to ſpeak of ſome ſuch profitable inſtructions as theſe words ſhall afford.
Finally. The Apoſtle, as we ſee,Text. had written largely to theſe Corinthians, and yet there is ſtill a remainder behinde: for ſo the word ſignifieth (as wee hauehave before ſeene). Hence then wee gather,
Though Gods Miniſters ſpend their time, Do…t. Miniſters hauehave euer ſomething left to do after their greateſt pains. 1 Cor. ….…and take the greatest pains that can bee taken, in teaching and inſtructing their people; yet there will bee ſtill a Remainder, and ſomething left to bee done.
Not without cauſe and reaſon then is the Miniſters task and toil paralleled with the Husbandmans, who hath no vacation: the end of one work is but the beginning of another: eueryevery ſeaſon of the yeer bringeth his ſeuerall trauell with it. So that no calling is accompanied with more labour or leſſe eaſe.Ier. 4.3 And thus the Miniſter: Hath hee broke vp the fallow ground of his peoples harts? then muſt he ſowe the precious ſeed therin.1 Cor. 3.6 Hath he ſowed ſeed? then muſt he water what he hath ſet and ſowed.Mat. 13.25 Yea, tares and weeds will growe and ſoon ſprout vp, ſleep we neuer ſo little; and therefore great need of daily weeding.
Vſe 1 Let this then ſtoppe the mouths of ſuch as cry out againſt the Miniſter for an idle calling, and account Miniſters of all others to liue the eaſieſt liues, as hauing leaſt to doo of any. I confeſſe indeed, as ſome vſe it, it is a calling of exceſſiue idleneſſe;Ezek. 34.1 when they feed themſelues, but not the flock; and doo not gather, but eat the hony. Of ſuch it may be ſaid,Mat. 6.28 as our Sauiour of the Lillies in the field, They labour not. But, conſider it in its owne nature, and as it ought to bee performed, wee ſhall finde it to bee a ſeruice of great imploiment, and his task to be an endleſſe task: ſo that none can hauehave juſt cauſe to ſay, that, becauſe he is a Miniſter, he hath an eaſie occupation & calling to follow. Harueſt-labourers of all other are the ſoreſt labourers, as wee knowe; no labour more toilſome than theirs is: that, of all others, as wee ſay,Mat. 9.37 is the ſore-ſweating labour. And are not Miniſters ſuch? ſurely the ſweat of the Miniſtry (be it followed as it ought) exceeds the ſweat of other callings, and with the ſoreſt labourer doth the painfull Miniſter eat his bread in the ſweat of his brows. There is a labour of the ſoule as well as of the body; as there is a ſuffering of the ſoule as well as a ſuffering of the body. And look as the ſuffering of the ſoule exceeds by farre any paines that the body vndergoeth (for,Pro. 18.14 The ſpirit of a man will ſustain his infirmity (ſaith Salomon) but a wounded ſpirit who can bear?); ſo doth the ſoule-labour exceed any other labour whatſoeuer. Say not then, that Miniſters are idle, and their callings eaſie, becauſe they labour not with their hands. What though a Gouerner of a ſhip ſitteth ſtill at the ſtern, while ſome climb the maſt, and others walk vponupon the hatches, and others labour at the pump? for, though he doth not as they doo, yet he doth far greater and better things. Their calling then is not eaſie, idle;It is foreign a painfull calling, humeris angelorum formidandum. but laborious and painfull: as it is an honour, ſo it is a burden, and ſuch a one as requireth the ſtrength of Angels.
Secondly, this taxeth ſuch as, being entred into this ſame calling and function of the Miniſtry, Vſe 2 liue an idle life, and ſit them down to reſt, & with Iſachar think eaſe is good,Gen. 49.14 eſpecially if they hauehave for ſome times heertofore laboured in the word and doctrine. Such little vnderſtand the nature of their office, as hauing laid ſome grounds of knowledge, neglect the daily vrging of practice and perſeuerance. A great part of the building is behinde, after the foundation is laid. Theſe are they that occaſion the world to judge of Miniſters, as Paul the Cretians, to be ſlowe-bellies. Tit 1.12I take no pleaſure in defiling my owne neaſt, nor in laying open the nakednes of men of my owne coat: But God forbid that I ſhould as a Fly lie blowing vponupon their ſores, or vſe my tongue to licke their filthy vlcers. Let ſuch bee what they will, whether idle or vnable, like Aeſops Hen too fat to lay; they are a burden to our Church, a diſgrace vntounto our calling, which allows vsus no time of ſitting ſtil. Why ſtand you heer all the day idle? Mat. 20.6It was the Lord of the Vineyards reproof to them that ſtood idle but in the market-place: what ſharpneſſe then muſt ſuch look for as ſtād not in the market-place but in the Vineyard, and idle too; and all their day? It is ill being idle in the market, but much worſe to ſtand idle in the Vineyard of the Lord. Let vsus then,2 Cor. 4.1 ſo many as hauehave receiued this Miniſtry,1 Tim. 4.13 not faint; but giuegive attendance to reading, to exhortation, to doctrine. Is knowledge planted? then practice muſt bee vrged. Is their practice good? then perſeuerance, progreſſe and continuance, muſt bee preſſed. A Souldier ſhould dy in the wars ſtanding, and a Miniſter in the pulpit preaching; no better place to hauehave God finde vsus in. And, when thou ſtandeſt idle, admoniſh thy ſelfe as ſometimes Plinius Secundus admoniſhed his nephew;Poteras has horas non perdere Plin Secund…in Epiſt. ad Marcī Thou might'ſt hauehave not loſt theſe houres.
And laſtly, let hearers hence learn their leſſon: for, is it ſo that though Gods Miniſters take the Vſe 3 greateſt pains that can be taken, there will be ſtill ſomething left for them to doo? then certainely there is a remainder for you as well as they. Doſt thou know ſomthing? yet alas, how many things art thou ignorāt of that thou art bound to know, and remaine for thee to learn! And though thou haſt knowledge in aboundance, ſo that thou art able with Salomon to diſcourſe from the Cedar-tree that is in Lebanon, 1 Kings 4.33.euen vntounto the hyſope that ſpringeth out of the wall, and of all beaſts and fowls, fiſhes & creeping things; yet ſtill there is a remainder, namely practice and obedience: for,Iohn 13.17 if you knowe theſe things, bleſſed are you if you doe them, ſaith our Sauiour.
Think of theſe things, thou who art ſo puffed vp with a conceit of that ſame ſmall ſcantling of knowledge thou haſt receiued, as that thou neglecteſt all further means of edification. And doo thou alſo think of this, who contētſt thy ſelf with a bare hearing of the word, without conſequent meditation or practice. Sermon is don, thou ſaiſt, when the Miniſter hath done preaching: and ſo it is indeed with many, for it is no more thought of after. But, the Sermon that wants conſequent meditation heere, may bee meditated of in hell heerafter. Remember that.
Brethren. Text.The Obſeruations from this Compellation are from the conſideration of Paul as a chriſtian, or as an Apoſtle.
If we conſider him thus calling them as he was a Chriſtian, then we obſerue,
There is a ſpirituall kinred and brotherhood amongst Christians. Such as profeſſe the ſame faith,Doct. Chriſtians are ſpiritually a…n. and worſhip the ſame God, are Brethren. And ſo we finde them often ſtiled in Scripture.Pſal. 21.22.12 I will declare thy Name vntounto my Brethren (ſaith Dauid) in the midſt of the congregation will I praiſe thee. And elſewhere thus;Pſal. 12….8.9 1 Cor. 5.11 For my brethren and companions ſake, I will wiſh thee now proſperity. So the Apoſtle S. Paul willeth, If any that is called a Brother bee a fornicatour or couetous, &c. with ſuch a one, no not to eat. And againe, The Brethren which are with mee vntounto the Churches of Galatia. Gal. … 2This our Sauiour ſheweth to his Diſciples,Mat. 2….8 when he ſaith, One is your Master, euen Christ; and all ye are Brethren.
Reaſon. Iames 1.18 Gal. 4.26 1 Pet. 1.23 1 cor. 10.16.17 2 Tim. 4.8And no maruell: for, they hauehave one and the ſame Father, which is God; one and the ſame Mother, which is the Church, in whoſe womb they lie together: they are begotten of the ſame ſpirituall ſeed, which is the word: they are fed at one and the ſame table with the ſame nouriſhment; and look for one and the ſame inheritance, euen eternal happineſs and bleſſednes.
Vſe 1 Let this ſerue, then, firſt for the Reproof of ſuch as diſdain to call Chriſtians by the name of Brethren, or to giuegive any Saint ſuch a title, eſpecially if hee bee a mean one and of lowe rank. But, what diſparagement is it, or can it bee to any, to acknowledge them to bee their Brethren whom Chriſt acknowledgeth to bee his Brethren, and God acknowledgeth to be his Sons? Foraſmuch as you hauehave done it to the leaſt of theſe my Brethren (ſaith our Sauiour) you hauehave done it vntounto me. Mat. 25.40. Heb. 2.11Shall we be aſhamed of ſuch as Chriſt is not aſham'd of? Let vsus beware of this pride of heart, which doth ſo puffe vsus vp in regard of outward condition in the world, as that it maketh vsus to forget ſuch as are mean and lowe; and cauſeth vsus ſo to carry our ſelues as if they were not our Brethren, of the ſame chriſtian calling & profeſſiō with our ſelues. True it is, we are differenced in ciuill policy, and ciuill ſocieties; ſome being noble, ſome baſe; ſom rich, ſome poor (which differences, Religion doth not take away, nor aboliſh before men) yet in that ſpirituall ſociety, of wch Chriſt is the Head, there is no ſuch diſtinction. Heer we are all one; all equals; all Brethren. Let not then our inequality in our ciuill calling cauſe great men to forget their equality in the Chriſtian; nor our equality in our Chriſtian, cauſe mean men to forget their inequality in the ciuill. In both let vsus carry our ſelues like men of wiſdome.
And if theſe are to bee reproued, then much more are ſuch profane perſons to be ſoundly leſſoned, who caſt this name of Brother as a word of reproach & diſgrace vponupon ſuch as fear the Lord: Oh, you are one of the holy Brethren, you are one of the holy Siſters. Now, what doo ſuch miſcreants, but through their ſides ſtrike the Prophets, the Apoſtles, yea and Chriſt himſelfe? Let ſuch knowe, that they openly proclaim as it were with a trumpet, that they hauehave not God for their Father, nor the Church for their Mother; but do openly diſclaim them from being their parents, while they profeſſe, that they are none of that holy Brotherhood.
As this ſerueth for Reprehenſion, ſo in the ſecond Vſe 2 place it may ſerue for our Inſtruction: for, out of this name wee may ſpell our duties. Look what nature ties natural Brethren vntounto, that doth grace much more tie ſpirituall vntounto.
Duties of Brethren.Brethren (as we knowe) louelove together, and liue peaceably one with another. There is vnity and amity amongſt them:Firſt. yea, ſo ſtrong is that louelove which is amongſt Brethren, as that it exceeds all other louelove amongſt men. It exceeds the louelove in mariage (ſaith one) becauſe that is by choice, this by nature. It exceeds the louelove betweene Parents and children, becauſe that is not reciprocall, for the inequality of the perſons: this is moſt equall. And therefore the Arabians and Weſt-Indians, as Hiſtories make mention, prefer brethren before children in inheritances. This is the louelove of Brethren by nature. Now, we hauehave obtained a more excellent Brotherhood, and therefore ought to louelove; and louelove as earneſtly. Our louelove muſt be as the louelove of Brethren: and ſo we are commanded, Be affectioned to louelove one another with Brotherly louelove, Rom. 12.10 Heb. 13.1 2 Pet. 1.7ſaith the Apoſtle. And againe, Let Brotherly louelove continue. And againe, To godlineſſe adde Brotherly kindnes.
Tertul. in Apol. c. 39. ad ſtuporem Gentil.In Tertullian his time, there was ſuch vnity amongſt Chriſtians, and their louelove each to other was ſo great, as that it was to the amazement of the Heathen. See, ſay they, how theſe Chriſtians louelove one another, and are ready to dy one for another. But alas for vsus! our contentions and wranglings euen about toies and trifles may make men amazed. How ſhall God bee our Father, if we liue not together as louing brethren? Or how ſhall hee call vsus his children, if wee behaue our ſelues as ſtrangers or enemies one vntounto another? As touching Brotherly louelove, ſaith the Apoſtle,1 Theſ. 4.9 you need not that I write vntounto you; for, you your ſelues are taught of God to louelove one another: As if hee had ſaid, Look, as naturall Brethren, not degenerating nor growing out of kind, are taught by nature to louelove one another; ſo you, to whom God hath giuen his holy Spirit, are taught by the ſame Spirit to liue in louelove. If louelove and amity bee a leſſon taught of God, then reaſon thus with thy ſelfe; Who teacheth me to carry malice and hatred in my breaſt? who fils my mouth with railings & curſed ſpeakings? O that wee would but think of this, and remember that wee are Brethren! then would there not bee ſo much bitterneſſe as there is, nor ſo much enuie, malice, ſpite, found among vsus: for, a cauſe why theſe euills remain with vsus, is, in that wee forget that we are Brethren. Let there be no ſtrife, Gen. 13.8ſaid Abraham to Lot, betwixt thee and mee, for wee are Brethren. The very name of a Brother is, or I am ſure ought to bee, potent enough to quench coales of contention.
Again: Brethren will take one anothers part againſt enemies, though happely they may diſſent amongſt themſelues; ſo that wrong one, wrong all. Thus, Iacobs ſonnes took the abuſe offred to their ſiſter, as if it had been offred vntounto them; and thought it a ſufficient excuſe for them joining together in the reuenge of the Sichemites,Gen. 34.31 in that it was done in their ſiſters quarrell: Should they abuſe our ſiſter as a whore? Thus ſhould Chriſtians defend one another in lawfull courſes (I ſay not, in vnlawfull), and ſtep out for them when they are ſlandered and ſpoke euill of, and not then bee ſilent; as the maner of too-too many is, who flinch away as Demas and others did from Paul, leauing him to anſwer for himſelf. Thus, Brethren hauehave almoſt forgotten that they are Brethren; and eueryevery man ſtands aloof when neceſſity requires their ſuccour. Hiſtories make mention of one Vrſinus a Chriſtian Phyſician; who, beeing ready to ſuffer Martyrdome for the Goſpell, began to wauer and faint. Which, when Vitalis a holy man ſaw, hee ſtept to him; and, though hee knew it would coſt him his life, comforted and encouraged him. For the which, he alſo was condemned to death. Nic. de Lyra. Com. in 1. Iohn 3. Few ſuch friends are now to be found, as will lay downe their liues for their Brethren. 1. Iohn 3.16.
Thirdly, Brethren reioice at the welfare and proſperitie one of another, and do wiſh as much happineſſe each to other as to themſelues. Thus ſhould Chriſtians, when we ſee God any waie good and gratious vntounto our brethren, whether it be in matters of this life, or in matters of the life to come,Exod. 18.9 reioice and bee glad thereat. Iethro reioiced at all the goodneſſe which the Lord had ſhewed vntounto Iſrael. Luke 1.57.58.Elizabeths neighbours and coſins did reioice with her when they heard tell that God had ſhewed mercy vponupon her. 1 Theſ. 2.19.20The Theſſalonians were Pauls ioy, and crowne of reioicing. Iohn reioiced greatly, when he found the children of the elect Lady walking in the truth. And ſurely,2 Iohn 4 3 Iohn 3.4 as Salomon diſcerned the true mother by her affection, ſo may wee a true Chriſtian by this marke. Woe then to ſuch, who hauehave no other cauſe of their ill will and malice towards their brethren, then this, that it goeth well with them, and God doth bleſſe them: As Ioſephs brethren hated him for no other cauſe, but for that his father ſeemed to louelove him beſt. And ſo Cain ſlew Abel, becauſe God preferred Abel before him. Away with this ſame enuie, nouriſh it not within thee: It is the rottenneſſe of the bones, and ſo the iuſteſt of all vices, becauſe it bringeth with it its owne vengeance; as a Viper eating out the bowels where it is bred. It is a bloody ſinne,Hier. in epiſt. ad Gal. c. 5 for if it eate not out anothers heart, it will eate out thy owne. Be not an enemy to Gods fauours when they fall beſides thee: grudge not that thy neighbours field is fairer growne then thine. Quarrell not with God, becauſe thy neighbours flocke eſcapes the rot. Let not thy neighbours welfare bee thy diſeaſe: becauſe Heauen ſmiles on him, wilt thou look awry vponupon him? becauſe God ſets on him the ſeale of his louelove, wilt thou ſet on the ſeale of thy malice? Beware of that: Remember ſtill that hee is thy brother. And as the good of one member of the body, ſerueth for the vſe and profit of the other: So what hee hath ſhall tend to thy benefit, and therefore repine not for his vvelfare, but reioice thereat.
Fourthly and laſtly, Brethren, as they doe reioice with them that doe reioice, ſo they weepe with them that weepe. There is a ſympathy and fellow feeling of the miſeries each of other. If one be in heauineſſe the other cannot containe: Affection will then breake forth, and ſhew it ſelf. As we ſee in Ioſeph, Gen. 45.2.3who albeit before he had diſſembled and hid it: yet when hee heares Iudah make ſuch a ſad relation, and ſees his brethren ſo ouerwhelmed with ſorrow, then compaſsion can be concealed no longer, Affection muſt breake forth violently at his voyce and eyes. He weeps aloud, and tells them he was Ioſeph their brother? Thus muſt it be with vsus who profeſſe that we are children of God, and brethren of the faithfull. Yea, thus it will be with vsus, if we are rightly bred and borne: As we ſee in Moſes, whoſe affection was ſo great towards his perſecuted brethren, as that he choſe rather to ſuffer affliction with the people of God, Heb. 11.24.25.then to enioy all the pompe and pleaſure of Pharaohs Court. Neh. 1.2.3.4So Nehemiah, though he enioied much pleaſure and credit in Shuſhan in the Court of Artaxerxes; yet when he vnderſtood by Hanani of the affliction and reproach of the people of God, all that pompe and glory could not ſmother his affection, but he muſt ſit downe and weepe and mourne, and faſt certaine dayes, and pray before the Lord of heauen. 2 Cor. 11.18.29.And ſo Saint Paul, The care of all Churches (ſayth he) commeth vponupon me: who is weake and I am not weake? who is offended and I burne not?
The want of this Affection ſheweth that wee are not brethren. So farre are we from weeping when they weepe, as that wee reioice at thoſe things which make them weepe. Wee can inſult ouer our brethren in the day of trouble,Obad. 10.15 as the Edomites did in the day of the deſtruction and captiuitie of Iudah, and ſpeake proudly againſt them in the day of their diſtreſſe. Or if we inſult not ouer ſuch as are in calamity, yet wee are no way touched with their miſerie.Amos 6.4.6. Wee lye vponupon beds of Iuorie and ſtretch our ſelues vponupon our couches, and eat the Lambes out of the flocke, and the calues out of the midſt of the ſtall, we drinke wine in bowles, and anoint our ſelues with the chiefe ointments; but we are not grieued for the afflictions of Ioſeph. Are not the bowels of the Saints wrung with grief; and the Church pinched with the perſecutions of her aduerſaries? Doo not the mighty Nimrods of the world hunt her? And are not furrowes made vponupon her backe with their ploughs? Look into the world, conſider the miſeries of the Churches in forrain parts; in France and Germany: and, if thou haſt in thee any ſpark of brotherly affection (nay, if thou haſt not put off the very nature of a man) thou muſt needs abate of thy pleaſures,Pſal. 137.2 & with the captiue Iewes hang vp thy Harp vponupon the willowes. The Ark, and Iſrael and Iudah abide intents; 2 Sam. 11.11and my Lord Ioab, and the ſeruants of my Lord are encamped in the open fields: ſhall I then go into my houſe, ſaid Vriah to Dauid, to eat and to drink, and to ly with my wife? As thou liueſt, and as thy ſoule liues, I will not do this thing. See, hee would not affoord to himſelfe any more then neceſſary contentment vntounto nature, till hee ſaw the iſſue of that buſineſs.Eſay 22.11.13 14 Shall we then feaſt, and ſport, and reuell? Shall joy and gladnes, ſlaying oxen, and killing ſheep, eating fleſh, and drinking wine, be found amongſt vsus in this day, when the Lord of Hoaſts cals to weeping and to mourning, to baldneſſe, and to girding with ſackcloth? Surely it will be reuealed in the ears of the Lord of Hoaſts: and this iniquity ſhall not bee purged from vsus till we dy. Let vsus not, my Beloued, think we hauehave the affections of children, when wee can ſee our mother ſick and ſorrowfull, without remorſe. Let vsus not think we hauehave the affections of brethren, when we can hear or ſee the maims and miſeries of Gods people, without laying them to heart. And therefore, as when the Church of God flouriſheth and houlds vp her head, we muſt lift vp ours, though otherwiſe it goeth not ſo wel with vsus in our owne priuate eſtate and condition: ſo, when the Church mournes and hangs downe the head, wee muſt caſt downe ours, though our owne condition bee neuer ſo good. For, as the peace and proſperity of Ieruſalem ſhould ſweeten our priuate grieuances; ſo her afflictions and dangers ſhould ſowre, and make diſtaſtefull to vsus, all priuate comforts whatſoeuer.
And thus wee hauehave ſeen the qualities and properties of Brethren: which if wee finde in our ſelues, it is no matter for the worlds mocking and ſcorning at this Brotherhood: it is our glory.
If we conſider Paul, as a Miniſter, or an Apoſtle, ſo tearming them; then we thence note,
Firſt, his great Humility. For, though many of them to whom hee wrote were poor and meane,1 Cor. 1.26 and ſuch as laboured with their hands, and few of them wiſe men after the fleſh, or mighty, or noble; and hee himſelfe a Miniſter of the word, yea an Apoſtle,1 Cor. 12.28 and ſo in the higheſt degree of the Miniſtery, and a planter of many Churches: yet he maketh himſelf equall to them of the lower ſort, in calling them Brethren; Rom. 12which is a word of equality.
Secondly, his great Mildeneſs and gentleneſſe of ſpirit, in that hee doth thus gently exhort them, when he had authority to command; and inſinuates himſelf into them by ſuch a cōpellation, the better to prouoke them to doo that they ſtood bound to doo.
Thirdly, his great Affection and LoueLove, in vſing ſuch a kinde and louing tearm: wherby he ſhewed, that hee did dearly and tenderly affect them in the Lord; and reſpect them as thoſe who were conjoined with him by the bond of one truth, one faith, and one hope of ſaluation.
From the firſt wee inferre;Doct. 1 Miniſters muſt be humble. Luke 21.25.26 Miniſters ought to behaue themſelues humbly in their places and callings.
The Kings of the Gentiles exerciſe lordſhip ouer them; and they that exerciſe authority vponupon them are called Benefactours: But you ſhall not bee ſo: but hee that is greatest amongſt you, let him be as the youngeſt; and he that is chief, as though he did ſerue. The meaning of our Sauiour in which words, is, not to take away order, but to take away arrogancy and ambition. Saint Peter giueth the like precept:1 Pet. 5.2.3 Feed the flocke of God which is amongst you, neither as being lords ouer Gods heritage, but being enſamples to the flock.
Vſe.How then doth that ſame Antichriſtian ſpirit, vſurping authority with tyrannous vſage of Gods people, ſort with the Apoſtles precept and practice? And that not onelyonly of that Arch-prelate of Rome,1 Theſ. 2.4 who, vnderunder that title of Seruant of the ſeruants of God, aduanceth himſelfe aboue all that is called God: but alſo of others who are puft vp for their place and gifts,3 Iohn 9.10 and with Diotrephes louelove to hauehave the preheminence; and will neither receiue Iohn nor his Brethren. Paul an Apoſtle equalles himſelf with them of the lower ſort. But now behould a change. Ordinary paſtors and they of the lower ſort doo not onelyonly equall themſelues with, but euen aduance themſelues aboue Apoſtles; taking more vponupon them than euer they did. Plinius giues this report of Veſpaſian; C. Plinius. Epiſ. ad Veſpaſ. Nec quicquam in te mutauit fortunae amplitudo, niſi vt prodeſſe tantundem poſſes & v lles.That greatnes and majeſty changed nothing in him but this, that his power to doo good ſhould bee anſwerable to his will. And I would this alſo might bee truely ſaid of ſuch, who, either in reſpect of office in the Church, degrees in Schoole, riches in the world, or any ſuch-like outward prerogatiue, are aduanced aboue their Brethren. Sure I am, if God aduance Heſter, Heſt. 4.14 Doct. 2 Courteous … to be vſed rather than ….it is that ſhee may bee a means to relieue the Diſtreſſed of the Church of Cod.
Secondly, wee learne, that Courteous and gentle means are rather to be vſed by Gods Miniſters, than rigour or ſeuerity to perſwade men to obedience.
The ſeruants of the Lord muſt not ſtriue, 2 Tim. 2.24.25but be gentle towards all men, in meekeneſse inſtructing thoſe that oppoſe themſelues, ſayth Paul to Timothy. And you ſhall finde him the ſame in practice that he was in doctrine, vſually comming to his hearers with I beſeech you Brethren by the mercies of God: Rom. 12.1 2 Cor. 10.1 2 Cor. 5.20. & 6.1I Paul my ſelfe beſeech you, by the meekeneſſe and gentleneſſe of Chriſt. Wee Ambaſſadors for Chriſt, as though God did beſeech you through vsus, we pray you in Christs ſtead that you be reconciled to God. How ſweetly doth he practice his owne precept? And ſo Saint Peter, Dearely beloued, I beſeech you as Pilgrims & Strangers, 1 Pet 2.11. 2 Iohn 5abſtaine from fleſhly luſts, &c. And thus Saint Iohn, I now beſeech thee Lady: So that wee ſee what meekeneſſe and mildneſſe we ought to vſe; exhorting and intreating, euen then when we may lawfully command. And no maruel, when God himſelfe herein goeth before vsus in his owne example, Oh that Iſrael would hauehave hearkned; Pſal. 81 13 Mat. 23.And our Sauiour Chriſt inuiting the Iſraelites in the ſame manner vntounto himſelfe, that the Henne doth her chickens.
Let this ſerue then for our Imitation and Inſtruction, Vſe 1.that we endeauour to win our people with gentleneſſe and louelove. And ſurely when miniſters ſpeake thus to ſinfull men; I beſeech you by the mercies of God, I beſeech thee my Brother, leaue thy whoredome, forſake thy drunkenneſſe, &c. If the heart bee not ſealed vp with hardneſſe, it muſt needes pearce it. Wee ſee how in things of this life, men are faine to ſue for that which is their owne, and are heart-glad if by fair intreaties they can gather vp their debts. If then we can by earneſt exhortations and effectuall perſwaſions get at our peoples hands this debt of obedience wch they owe to God, let it neuer grieue vsus that wee come with Brethren, I beſeech you.
Cauca…s.And yet withall great wiſdom and circumſpection muſt be vſed in this manner of proceeding: for, wee muſt beware, that wee ſo lay downe our authority, as that the word loſe not any; but abide ſtill a word of power to command. To this purpoſe theſe rules are to be obſerued:
Firſt, ſo exhort and perſwade, as that the very cōſciences of men that hear thee may conclude, that euen there where thou intreateſt thou haſt power to command, although in louelove thou laieſt downe that power for the preſent. So the Apoſtle to Philemon: Phil. 8.9Wherefore though I might bee much bould in Christ to enioyn thee that which is conuenient, yet for loues ſake I rather beſeech thee, &c.
Secondly, ſo to exerciſe lenity, as that thou forget not ſeuerity when the caſe requireth it. Compaſsion muſt be had on ſome, Iud. 23but not on all: ſom muſt with fear be puld out of the fire. When ſinne waxeth bold, then muſt Gods Miniſters put on bouldnes; as Moſes did when the calfe ſtood before him. When the Miniſtery is like to bee brought into contempt, then muſt power and authority be put on.1 Kings 19.13 Sometimes muſt Gods Miniſter deliuer the word as it were in a ſoft and ſtill voice; and otherwhiles hee muſt change his note, and lift vp his voice like a trumpet, and ſhew them their ſinnes. Paul, Eſay 58.1 2 Cor. 10.2.8 Acts 13.10.11 1 Tim. 1.10as occaſion ſerueth, can ſtand vponupon his Apoſtleſhip and authority: hee can cenſure Elymas: hee can deliuer vntounto Satan, as well as intreat and beſeech.
Thirdly,Doct. The Miniſter ought tenderly to affect his people. 2 Cor. 6.11 in that the Apoſtle calleth them Brethren; obſerue with what tenderneſſe of affection a Minister ſhould be deuoted to his people.
O Corinthians, our mouth is open vntounto you, our heart is made large, ſaith this our Apoſtle to this people to whom he now wrot. And,Phil. 1.8 writing to the Philippians, he doth vehemently proteſt his ſincere & feruent louelove towards them. God is my record, ſaith hee, how greatly I long after you all, Rom. 1.11in the bowelles of Ieſus Chriſt. Such was his louelove alſo to the Romans: as he witneſſeth, when he ſaith, That he longed to ſee them, that hee might beſtowe ſome ſpirituall gift vponupon them to ſtrengthen them. 1 Theſ. 2.7Such was his louelove alſo to the Theſſalonians: as appeares in that hee ſaith, Wee were gentle amongst you, euen as a Nurſe cheriſheth her children; not as a Nurſe mercenary, but as a nurſing-Mother, whoſe affections are moſt tender. And a little after he ſaith thus; We exhorted you, Verſe 11and comforted and beſought eueryevery one of you (as a Father doth his children). And, writing vntounto Timothie, he chargeth him,1 Tim. 4.12. That he ſhould bee an enſample of the beleeuers in word, in conuerſation, and in louelove. Where hee notes the Paſtors duty, So to louelove his people, as that they might learne by him to louelove one another.
If Miniſters ſhould examine what louelove theyVſe. bear vntounto their people; I fear, many would finde a great want of brotherly affection. How empty are their hearts of this hearty and vnfained louelove, who ſeeke pretenſes of long abſence from their flocks? whereby the duties of teaching, and examples of life in their own perſons, are neglected. Surely, this louelove ouerthroweth ordinary abſence, without juſt and conſcionable cauſes.Lawfull cauſes of a Miniſters abſence from his flock. I deny not, but there may be ſom occaſions, which may, and that lawfully, draw a Paſtour for a time from his people: as, when the publike ſeruice of the Chur. ſhall require it,Alterius Eccleſian e…ſsitatibus euocat…, …mime vobis ſolitū ſtudium depend…ſe v…d…or. Amb. Ser. 28. for the ſettling and compounding variances and differences, and ſuch like profitable imploiments. Thus, when the neceſſity of other Churches calleth for help at a Paſtors hands, heer is a good occaſion of abſence. And vponupon this ground, Ambroſe excuſeth himſelf vntounto his flock. And ſecondly, when a Paſtor perſonally is ſought for, and cannot remaine amongſt his flock without peril of his life: if the perſecution be not publike, both of the people and Miniſter, but onelyonly perſonal of the Miniſter alone; heer is then good cauſe of his abſence. So Athanaſius did leaue the Church of Alexandria, and hidde himſelf for the ſpace of ſix years in a dry ciſterne,Quis a…hi mira …ter & diuinitus …r…pto vt tio v…rtat, quod non …t mana… me quaere…t…n r…cc…m. Tripa. hiſt. l. 6. c 22. and 4 moneths in his Fathers Tomb, and made this Apology for himſelf; Who can blame me, beeing miraculouſly deliuered, that I did not caſt myſelf into their hands (that is, the Arrians) who ſought mee? Thirdly, when health of body ſhall require diſcontinuance for a time,Phil 2.25.28 it is lawfull. This cauſe ſtaied Epaphroditus from the Church of the Philippians: whom, aſſoon as he was recouered, Paul ſent vntounto them. Fourthly, a Miniſter may vponupon his neceſſary priuate occaſions lawfully for a time bee abſent: as, in following neceſſary ſutes of law for defending of his right, which requires his perſonall attendāce; or in attending ſom Courts of Iuſtice whither he is cited, and the like: heer are juſt and lawful cauſes. And yet in theſe caſes,Aug. Ep. 188 Auguſtines rule muſt be obſerued: There muſt bee a care had, that the Church be not left deſtitute; but the Paſtors abſence be by others for that time ſuppli'd, and that by ſuch as are ſufficient to guide their people: making no ſuch bad choice of their Curates,1 Kings 11.31. as Ieroboam did of his Prieſts; of the loweſt of the people, who were not Leuites, that is, not inſtructed in the Law of God; but of ſuch as are painefull, faithfull, and able to inſtruct. So, Moſes, Exod. 24.14going vp to the Mount, left Aaron and Hur his Deputies. And thus Paul ſent Timotheus to Theſſalonica, 1 Theſ. 3.2to ſtabliſh and comfort them touching their faith; and left Titus at Creta, Tit. 1.5to redreſſe the things that remain. Yea, if he be ſincerely affected to his people, when the neceſſity is ſerued, hee will hauehave a deſire to returne and viſit his flock;Rom. 1.11 foreign. and hee will ſay with S. Paul, I long to ſee you. He will hauehave ſuch a deſire after them as is impatient of delaies (for ſo the word ſignifies wch Paul vſeth); and wil not be long detained, after once he can get to bee releaſed: but plaieth as the old-beaten Hare;Ionga curſitatione def…lus, cubilibus ſuis emori. Eſponc. lib. 3. digreſs. ad 1. Tim. cap. 22. beeing weary of long chaſing abroad, returns home, and dyeth in his owne borrough. I could wiſh then that ſuch as are negligent, would themſelues rather ſeriouſly conſider this, then giuegive others cauſe to complaine: for certainly want of louelove to the flocke is the cauſe of wilfull abſence from the flocke.Omnis negligenter paſcens toties ſibi cōmendatum dominicum gregem, cōumcitur ſummum non amare paſtorem. Damaſ. epiſt. 4. And hee who loueth not the flock, loues not him whoſe flocke it is: and therefore our Sauiour ſayth to Peter, If thou louest mee feed my ſheep. Wherupon (ſayth one) eueryevery one negligently feeding the Lords flocke, ſo often commended vntounto him, is found not to louelove the chief ſhepheard CHRIST IESVS.
Ob.But though wee feed not commonly by our ſelues, yet continually by our ſubſtitutes.
R…ſ.If the former occaſions cauſe thy abſence, this is good; as before I hauehave ſhewed: If not, it is no excuſe, vnleſſe thou couldſt louelove Chriſt by a deputie and ſubſtitute. It was a ſaying of one Iodocus, ſometimes a famous preacher within the Realme of France, which hee did often inculcate in his Sermons (*Vſpence. Adibunt per vicarios parad…ſum; in perſona inſ…os. as one that often heard it doth report.) That ſuch as feede their ſheepe by Vicars (themſelues being negligent and idle) ſhall go into heauen by their Vicars, but into hell in their owne perſons: hee ſpake pleaſantly yet vttered the truth. But to conclude this vſe, Aaron was commanded to beare the names of the children of Iſraell vponupon his ſhoulders,Exo. 28.12.19 and vponupon his heart, for a memorial before the Lord continually. To remember Miniſters, ſayth Biſhop Babington (of reſpectiue memorie) vponupon the place, How deare vntounto them the flocke committed to their charge ſhould be, euen grauen as it were in their breaſts, and euer in their minds to profit them, by all poſſible meanes they may, that they may bee ſaued. Looke then we do ſo: for if we hauehave no ſhoulder nor boſome for them, Chriſt that great Shepheard of the ſheepe will finde no manſion for vsus.
A ſecond vſe of this point may be for people: let them learne to be perſwaded of the louelove and good affection of their Paſtors toward them; and anſwere it againe with like louelove and good affection. It is a policie of the diuell, to driue men out of conceit with their Miniſter, and cauſe them to ſuſpect his louelove and affection towards them: and all for this end, that they may leſſe profit by his paines. For well doth this enemy of mankinde know, that where there is no affection to the perſon, there will bee no regard of the preaching; where there is no liking to the man, there will follow a loathing of his Miniſterie. For the mind being foreſtalled with this conceit, The Minister loues vsus not, makes vsus miſdeeme all things whatſoeuer are ſpoken, to ſuit with the malitious Fountaine from whence preiudice ſuppoſeth them to proceed (as when the palate is annoied with ſome bitter humour, all things ſeeme bitter to the taſte) and hereby is the effect of the word much hindered. We ſee this in the example of Ahab toward Eliah and Micaiah whom hee hated; and profeſſeth his enmity toward them,1 Kings 21.19 20. & 22.7.8. and therefore deſpiſed the word that came from their mouths. And without doubt here is a main reaſon why men profit not by the teaching of the word as they ought and might, Becauſe they acknowledge not the louelove of their Teachers, and their tender affection ouer them for their good: eſpecially when they taxe and reproue them for their ſinnes, then they thinke he loues them not, nor careth for them, but ſpeakes out of malice and ſpleene, and ſo they hinder their profiting by his teaching.1. Theſ. 5.12, 13. But, I beſeech you brethren to know them which labour amongst you, and are ouer you in the Lord, and admoniſh you; and to eſteem them very highly in louelove for their works ſake. We hauehave done now with the Compellation: the Valediction followeth.
Text.Farewell. It hath beene an ancient cuſtome, both amongſt the Iewes and Grecians, to begin and end Letters and Epiſtles with Salutations and Greetings; and therein they did wiſh, to their friends, that which they counted the chiefeſt good. And hence the Heathen, as they were opinionated about the chiefe Good, ſo they did indifferently wiſh good things to their friends in their ſalutations. The Philoſophers wiſhed proſperitie: the Phyſicians health: The Common-people Ioy: The Iewes wiſhed peace: The Romans ſafety: And our Apostle here,Doct. Common forms of ſalutation both by word of mouth and writing are commendable. welfare; vnderunder which he comprehends all bleſſings belonging to this life, or a better. From hence we learne, Common forms of Salutation and Greeting (both by word of mouth, and writing) are commendable, and are both ancient and Apoſtolicall.
A precept for this duty wee hauehave giuen vsus by our Sauiour: When you come into an houſe ſalute it. Mat. 10.11And againe, Into whatſoeuer houſe you enter, firſt ſay, Luke 10.5 Ruth 2.4Peace be to this houſe. A paterne wee hauehave in Boaz: who, coming among his reapers, ſaid vntounto them, The Lord be with you: and they anſwered him, The Lord bleſſe thee (Yea, the Angels themſelues hauehave vſed forms of ſalutations). And in the Angel that came to Gedeon, who ſaluted him thus;Iud. 6.12 The Lord be with thee, thou valiant man: And in the Angell Gabriel, who came vntounto the Virgin Mary, Luke 1.28and ſaid vntounto her, Hail, thou that art highly fauoured, the Lord is with thee. The Pſalmographer inſinuateth the commonneſs of this Chriſtian duty among Gods people, when he ſaith, They that go by, Pſal. 129.8ſay not ſo much as The Lord proſper you. And we ſhall finde the Apoſtle Paul to be very preciſe in the obſeruing of this point in all his Epiſtles; who oftentimes ſetteth down the greetings and ſalutations of others as well as his owne.Rom. 16.4-17 The whole ſixteenth chapter to the Romans, in a manner, he ſpends in this kinde.
But when the Prophet Eliſha ſent his ſeruant Gehazi to the Shunamites houſe, he charged him,Ob. 2 Kings 4.29. if he met any man, Salute him not; and, Luke 10.4if any man ſaluted him, not to anſwer him again. The ſame charge did our Sauiour giuegive to his Diſciples, when hee ſent them out to preach: Salute, ſaith hee, no man by the way.
The intent and meaning of the Prophet and of our Sauiour in thoſe places,R…ſp. is not ſimply and abſolutely to forbid greeting and ſalutation; but only to enjoyn an omiſſion of the practice of thoſe duties of common curteſie and ciuility, ſo farre forth as they are a hinderance of the performance of waightier affairs, and other far more neceſſary duties. This then is their meaning: Rather then you ſhould any way hinder the quick diſpatch of the buſineſs laid vponupon you, ſpeak to no man that you meet withall by the way. So then this makes nothing againſt this truth. Now for the vſe.
Vſe 1 Heer wee ſee, Religion and Chriſtianity doth not make men rude and ruſticall, as men of the world think and ſpeake. God hath his Ethicks, a doctrine of behauiour, in his word: whereby hee teacheth vsus how to carry our ſelues wiſely and ciuilly towards all, and amongſt all. And therfore it is a ſlander caſt vponupon religion by the father of lies, that it makes men clowniſh: for, Gods ſchollers are taught better manners, than to neglect ſo much as ſalutations either in writing or ſpeaking.
Vſe 2 And ſecondly, ſeeing it is a duty, and that ſo antient and ſo commendable; let vsus conſcionably learn to perform it both by word & writing. Whatſoeuer things are true, whatſoeuer things are honeſt, Phil. 4.8whatſoeuer things are iuſt, whatſoeuer things are pure, whatſoeuer things are louely, whatſoeuer things are of good report, ſaith the Apoſtle (of which nature, as wee hauehave ſeen, this is) think on theſe things to doo them. And let no man ſay, Theſe are ſmall & ſlender matters to be ſpoken of, and ſtood vponupon: for, it is a duty we are all bound vntounto; and our obedience is to bee ſhewed as well in the leaſt as in the greateſt matters. And therefore let eueryevery Chriſtian make conſcience of it, and of the manner of performing it; and let him look,
Firſt, to the Form of ſalutation,Salutations muſt be firſt Holy. Doct. Boys poſt. that it bee firſt holy, and not idle, profane, and vnſauory, as the ſalutations of ſwearers, ſwaggerers, and rude ruffians for the moſt part are: not, a pox in ſtead of peace; nor, The diuell take you, for The Lord be with you; not ſwearing to ſtead of praying. But our Salutations are to be holy, heauenly; wherein we are to craue the greateſt bleſſings that are at at the hands of God, and beg the chiefeſt good for the perſons we ſalute.
Secondly, hearty; and therfore not hollow,Hearty. nor formal and cuſtomary. Som there are that ſpeak friendly to their neighbours, but imagine miſchief in their hearts: as we ſee in Ioab, 2 Sam 3.27.who cloaked his inward malice with ſweet and ſugred ſalutations, and moſt treacherouſly murdered valiant Abner, euen in the act of ſaluting him. The like was his dealing with Amaſa: for,Cap. 20.9 while hee ſaid vntounto him, Art thou in health, my Brother, and took him by the beard with the right hand to kiſs him; with the other hand he ſmote him with the ſword, and ſhed out his bowels to the ground. And ſo Iudas can come with Hail Maiſter, Mat. 26.49as well as Gabriel with Hail Mary. Many ſuch wee hauehave, whom a man would judge to bee the flowre of curteſie, and to hauehave all complements of humanity in them: and yet notwithſtanding all is but a mask and vizard to colour their hypocriſie. Others there are, who (according to the worlds faſhion) reſt themſelues onelyonly in a company of idle ceremonies, and childiſh complements; ducking and imbracing, and the like: wherein conſiſts all the grace of their greetings. It is well and truely ſaid by one, that A handfull of old friendſhip is worth an arm full of this new curteſie: for, that which is the pith and marrow of Chriſtian ſalutation, viz. the lifting vp of the heart in deſiring the welfare of thoſe that wee ſalute, is growne out of faſhion. But let vsus renew it, and not content our ſelues in vſing good and holy forms, as God be with you, God ſaue you, The Lord bleſſe you, or the like; vnleſs we vſe them in a holy maner, feeling our harts affected with reuerēce towards God, and inlarg'd in louelove towards our Brethren; ſtill remembring, Salutations are praiers to God: and therefore our hearts muſt be lifted vp vntounto him, and his Name on whom wee call muſt with all reuerence bee thought vponupon. For, if we onelyonly ſpeak of cuſtome, not minding what wee ſay, wee take Gods holie Name in vain;Exod. 20.7 for which hee will not hould vsus guiltleſſe. Such a fault this is, as ought to be matter of humiliation vntounto all; yea, to the very beſt.
Vſe 3 And yet I cannot paſſe ouer this point without a third vſe; which is, Reprehenſion of ſuch as neglect this either in whole or part, through wilfulneſſe or weakeneſſe. Some there are, who are ſo ſtrongly poſſeſſed, and rankly ouer-growne with malice and reuenge, that they will neither ſalute ſuch as they meet, nor anſwer ſuch as ſalute them. Theſe are poſſeſſed with a dumb diuell, which had need to bee caſt out by faſting and by praier.
Others there are, and they of the better ſort, who take occaſion to neglect this duety, becauſe they are praiers; and therefore think it vnlawfull to ſalute paſſengers ordinarily with God bee with you, or The Lord bleſs you. For, ſay they, wee knowe not who they are we meet withall, neither knowe we whither they go, or about what: or if wee do, yet ſuddenly ſo to ſay, is a taking of Gods Name in vain; and ſo a ſinne moſt fearfull. To anſwer theſe; thus much:1 Cor. 13.5 Charity biddeth vsus to thinke and hope the beſt in matters of vncertainty. But admit that he thou meeteſt with bee an vnbeleeuer, and an alien from the common-wealth of Iſrael, yet greetings and common ſalutations are due to ſuch. Our Sauiour, as wee heard before, commanded his Diſciples whenſoeuer they entred into any houſe, they ſhould ſalute the ſame;Mat. 10.12 and gaue them a form of ſalutation, which they muſt vſe whether the Son of peace were there or no; ſaying, Peace bee to this houſe. Luke 10.5And if the Sonne of peace be in the houſe, your peace ſhall com vponupon it, ſaith our Sauiour; if not, your peace ſhall return vponupon you. So then, wee ſee there is no hurt done whomſoeuer wee ſalute. If they be the children of GOD whom we ſalute, then wee doo good vntounto them; if not, we do good vntounto our ſelues: for, that good we deſire may befall them, ſhall fall on our owne heads.
Ob. 2. Iohn 10.But Saint Iohn forbiddeth vsus to ſalute, or bid God ſpeed, to ſome; For if we ſhould bid them God ſpeed, we ſhould be partakers of their euill.
Reſp.Saint Iohn there ſpeakes of dangerous Heretikes, who did broach a contrary doctrine, and teach another Goſpell; and therefore, after once or twice admonition,Titus 3.10. were to be rejected, according to the Apoſtles rule. Now ſuch as theſe we may not ſalute; leſt we ſeeme to giuegive the leaſt applauſe and approbation to their bad proceedings and damnable opinions.
Againe, thou knoweſt not what intent he hath, or where about he goeth: What then? yet, Thy God be with you, will doe no harme; much good it may. Doe hee intend any wicked action; as to rob, to kill or any ſuch like lewdneſſe? thy prayer may diuert him happily from his purpoſe: For who can act any wicked worke, ſo long as God is with him, to direct him by his Spirit? But it can neuer further him in his euill.
And laſtly, though it be a prayer, yet our hearts may be lifted vp to God in the ſudden vſing of it: For howeuer our deuotion is ordinarily more ſetled, whē we pray for our brethren in the congregation: yet theſe ſhort ejaculations by the way, may be profitable to our brethren, and acceptable to God. And though we doe not lift vp our hearts in the vſing of them, yet it doth not follow, that for our failing in the manner, the matter which is good ſhould be neglected, or left vnperformed. Let vsus ſtill do the one, and amend the other: and ſo God will be well pleaſed, our brethren profited, and our ſelues comforted. And ſo much be ſpoken for the manner of the Exhortation: The matter of it followeth.