Commentary Upon Philemon — William Attersoll

Commentary Upon Philemon · William Attersoll

Verſe 10. I beſeech thee for my ſon Oneſimus, whom I hauehave begotten in my bonds.

The order of the words.HItherto we hauehave ſpoken of the deſcription of Paule, crauing to be heard and reſpected in regard of his age and office, which is the ſecond part of the ſentence before remembred. Now, we are to obſerue the third point, which is concerning Oneſimus, whom he ſetteth forth; firſt, by a note of relation, [My Sonne;] then by the cauſe, [Whom I hauehave begotten in my bonds.] The Apoſtle in this Verſe beginneth to enter into his ſuite, ſhewing for whom he doth intreat, and afterward for what he doth entreate. To his requeſt, hee annexeth diuers reaſons: firſt, becauſe he begat him; that is, brought him by the preaching of the Goſpell, to the true Chriſtian faith, and therefore he is earneſt to intreat for him. Secondly, becauſe his Maiſter ſhould now finde him profitable vntounto him; that is, faithfull, truſty, and ſeruiceable, for ſo will true Chriſtian ſeruants be; whereas ſuch as are vngodly, will be vnfaithful, and ſuch as hauehave not the feare of God before them, cannot anſwere the truſt that is repoſed in them for Conſcience ſake. Thirdly, becauſe Paul loued Oneſimus tenderly and deerely, as his owne bowelles, not as a ſeruant, but as his ſon; not onelyonly as a Brother, but as his owne bowels. This is the order of the words.

The meaning of the words.Let vsus breefely ſee the Interpretation of this Verſe, and reſerue the reſt to his proper place. Firſt of all, when hee calleth Oneſimus his ſonne, hee meaneth it not in reſpect of the naturall birth and generation, but of the ſpirituall and ſuper-naturall. So that by a borrowed ſpeech he meaneth, one brought to his Faith by his Miniſtry. Likewiſe when he ſaith, [Whom I hauehave begotten,] the meaning is, whom God by mee did effectually call to embrace and beleeue the Goſpell. It is not the worke of a mortall man to frame and reforme the ſoule vntounto the Image of God. He onelyonly nameth himſelf as the author of his regeneration, which he doth not to oppoſe himſelfe to God, but only to ſhew 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 wordes, is thus much in effect, as if he had ſaid, Hauing thus prepared thee for that which I am to intreate from thy hands, if now thou wouldſt know the party or perſon for whom it is, ſurely it is thy runnagate ſeruant Oneſimus, and vponupon theſe grounds, he is my ſpirituall ſonne, for I hauehave begotten him in the time of my captiuity, to the true profeſſion and obedience of the Goſpell.

Obſeruations out of this Verſe.Before wee come to handle the Doctrines and inſtructions ariſing out of this verſe, it ſhall not bee amiſſe to ſet downe diuers profitable obſeruations that may be conſidered. Firſt, we ſee heer a Rhetorical repitition of the ſame word, I beſeech thee being aged and a priſoner, I beſeech thee for my Sonne Oneſimus. This redoubling of his prayer, and intreating (vſed alſo k2 Cor. 10, 1, 2.elſewhere) ſheweth the deſire, and manifeſteth the earneſtneſſe of his minde: he was not colde in his ſuite, as if he regarded not whether hee obtained it, but proſecuted it with his whole deſire and full purpoſe, ſo that he contenteth not himſelfe once to beſeech him, but beſeecheth him againe.

Secondly, we ſee, that the perſon of him, whom we will commend to any man, hath great force to moue him, and to preuaile with him, to graunt vntounto vsus that which we craue and deſire at his handes. Wherefore, whoſoeuer would be commended vntounto any, muſt looke to himſelfe that he hauehave in him ſomewhat woorthy commendation. For, as another mans mouth ſhoulde praiſe vsus, & not our own; ſo the matter of praiſe muſt be in our ſelues. A falſe praiſe, is a true diſpraiſe; and a wrongful commending, is a reall diſcommending. The praiſe that commeth from others, muſt proceede from a due deſert in our ſelues. If the Apoſtle had not found a great alteration, he would neuer hauehave giuen this commendation to Oneſimus. Thirdly, we ſee an example in Paule, of wonderfull humility, and lowlineſſe of minde. See heer the difference betweene Paule the Apoſtle, and the proud Byſhop of Rome. Paule beſeecheth where he might command; but he commaundeth where he hath no warrant to beſeech. For the Pope vſurpeth authoritie ouer Princes and Kinges; hee curſſeth and banneth, hee threatneth and thundereth out his excommunications. It is not ſo with our Apoſtle, for ſuch is his exceeding modeſtie and mildneſſe of Spirit, that he abaſeth himſelfe to bee a falſe and fugitiue ſeruant, whom hee embraceth as his owne Sonne. What coulde bee more reproachfull, then to robbe his Maiſter, and then to play the runnagate, that ſo he might runne on in his euill courſe, and deliuer himſelfe from punniſhment? Yet wee ſee, the Apoſtle is not aſhamed of him, is not aſhamed to cal him his Sonne, that Philemon might not be aſhamed to receiue and to accept him as his Seruant. For if he be the ſonne of Paule, he may bee eſteemed the ſeruant of Philemon.

Fourthly, wee ſee how effectuall the ſounde conuerſion of a ſinner to God ought to bee, and how forcible it ſhould bee to preuayle with vsus, to winne our LoueLove towardes him, and cauſe vsus to performe all the duties belonging vntounto him. For wee may not bee aſhamed to account him eyther as a Sonne, or as a Brother, whome GOD accounteth for his owne ſonne and ſeruant. We are moſt vnworthy to be called the ſonnes of God, if we refuſe his children to be our brethren. But if we marke this aright, we ſhal find the number of thoſe to be few, which regard the Faith, conuerſion, ſaluation, & other ſpiritual bleſsings beſtowed vponupon their brethren, as they ought, and therefore teſtify no louelove, ſhew no ioy, performe no duties, when they behold ſinners conuerted vntounto God. Fiftly, we ſee that the name and praiſe of a ſpirituall Father (which is proper to God alone) is communicated to the Apoſtles and Miniſters of God: whereas God onelyonly doth renew and regenerate vsus by the power of his ſpirit, the Miniſtry onelyonly is mans, whether hee be Paſtor or Apoſtle. Our Sauior teacheth vsus, lMath. 23, 9.to cal no man Father vponupon earth. It is no worke of man (be hee neuer ſo excellent) to frame and reforme the ſoule into the Image of God. But becauſe we are borne anew by Faith, and Faith commeth by hearing, the Miniſter as the diſpoſer of the Myſteries of God, doth vnderunder God perfourme the dutie of a Father. So then, ſeeing the word of God preached by the mouth and Miniſtery of man, is the immortall ſeede of eternall life, it is no maruell if he bee called by the Title of a Father, from whoſe lippes we conceiue that ſeede, and receiue that worde. Thus much is to be obſerued of vsus in general out of this verſe. Now let vsus come to the particular Doctrines.

[I beſeech thee for my ſonne Oneſimus, &c.] Wee are heere to marke the ſcope and purpoſe of the Apoſtle in theſe words. We ſee he vſeth exceeding earneſtneſſe and importunity to hauehave him receiued to his Maiſters fauor. The condition of Oneſimus was this, he was a ſeruant of the baſeſt calling. For men Seruants and Maid-ſeruants in thoſe dayes were not as they be nowe: Men had them not for Wages and hire, as they that wer bound to do no more then Couenant, but they were Bondſlaues, to bee bought and ſold in the Market, and their Maiſters poſſeſſed them as Oxen and Cattle, and hadde power ouer them of life and death. Now, albeit he were a ſeruant of this kind and condition, and had beene beſides a runnagate and a Theefe, deſeruing greeuous puniſhment, euen death; yet he pleadeth his cauſe being conuerted, with as great force and feruency as can be expreſſed. Doctrine 1. The leaſt and loweſt member conuerted to Chriſt, muſt not bee contemned.We learne, from this louelove appearing in the Apoſtle, that the baſeſt perſon in the Church, truly conuerted & brought vntounto Chriſt, ſhould not be contemned, but moſt louingly, tenderly, and Brotherly regarded. The leaſt & loweſt member that belongeth to God, ought not to be reiected and debaſed, but highly for Chriſts ſake to be honored and reſpected. We ſee how Chriſt calleth vntounto him all that are weary and heauy laden, mMat. 11, 28.promiſing to eaſe and refreſh them. Likewiſe he embraceth the poore and ſimple, as louingly and cheerefully as the rich and wiſe of the world. The Publicans and ſinners are accepted of him, that were hated of the Iewes. The Woman taken in adultry, accuſed by the Phariſes, is exhorted by him to repentance. The Blinde man reſtored to his ſight, nIohn 9, 35. and 8, 11.and caſt out of the Synagogue, is ſought out by Chriſt, and taught to beleeue, and broght to be a true member of the Church. The penitent Theefe hanging oLuke 23, 43vppon the Croſſe, and hearing Chriſt preach, is conuerted to the Faith, and receiued into paradiſe. It is not the will of pMat. 18, 14.our heauenly Father, that one of theſe little ones ſhould periſh. When the prodigall ſonne had waſted his wealth, and his ſtrength in riotous liuing, qLu. 15, 20, 24ſo that neceſſity fell vppon him, and Famine conſtrained him to eate of the huskes wherewith he fed his Swine, his Father receiued him into his fauour, and had compaſſion vponupon him: hee willed him not to returne backe to his Harlots, and to betake himſelf to his former companions, but while he was yet a farre off, he reioyced to ſee him, and embraced him when he ſaw him, ſaying; This my ſonne was dead, but is aliue againe, he was loſt, but he is found; and they began to be merry. The inceſtuous Corinthian ſwept out of the Church, by the cenſures thereof, r1 Cor. 5, 4. & 2 Cor. 2, 6, 7and deliuered vp to Satan, for the deſtruction of the fleſh, that the Spirit may be ſaued in the day of the Lord Ieſus, and wandering as a ſtray Sheepe from the ſheepe-fold, is brought againe into the houſe of God, and into the aſſembly of the faithfull. The Apoſtle hearing of his ſorrow for his ſinne, and of his vnfaigned repentaunce, ſaith; It is ſufficient vntounto the ſame man, that he was rebuked of many, ſo that nowe contrary wiſe, yee ought rather to forgiue him, and comfort him, leaſt the ſame ſhould be ſwallowed vp with ouermuch heauineſſe. The like we ſee, & might ſay of Mary Magdalen, who was infamous in life, out of whome Chriſt caſt ſeauen diuels. Of the Cananitiſh woman, whom he heard and helped: of the Cripple that lay at the Poole, whom when Ieſus founde in the Temple, ſ1 Iohn 5, 14hee exhorted to ſinne no more, being now made whole, leaſt a worſe thing come vntounto him. Likewiſe the Euangeliſts declare, that by the power and louelove of Chriſt, tMath 11, 5.the blind had their ſight reſtored, the Leapers were clenſed, the dead were raiſed, the halt walked, the ſicke were healed, and the poore receiued the Goſpell. So the Apoſtle willeth u1 Tim. 6, 1.ſeruants that are vnderunder the yoke, to account their Maiſters worthy of all honour, that the name of God & his Doctrine be not euil ſpoken of. All theſe places of Scripture, ſerue to teach vsus, that ſuch as are of meaneſt account, and leaſt eſtimation, beeing conuerted to the Faith, and belonging to Chriſt, are greatly to bee regarded, and entirely to be beloued.

Reaſon 1.This ſhall not ſeeme any thing ſtrange vntounto vsus, if we marke 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 Siluer and Gold, but with the deare and precious bloode of Chriſt. Rich and poore, high and lowe, great and ſmall, had all one price paide for their ranſome. This is the reaſon xMath: 18, 10 11.vrged by Chriſt, See that ye deſpiſe not one of theſe little ones, for I ſay vntounto you, that in Heauen their Angels alwaies behold the face of my Father which is in heauen: for the ſonne of man is come to ſaue that which was lost. If then, the leaſt be redeemed by his death, and ſaued by faith in him, as well as the greateſt; it followeth, that al ſhould bee regarded, none contemned; all loued, none deſpiſed. Hence it is alſo, that the Apoſtle chargeth thoſe that are ſtrong, to receiue vntounto them yRom. 14, 1, 3, 15.the weaker ſort, and not to deſpiſe them whom God hath receiued and for whom Chriſt hath dyed.

Reaſon 2.Secondly, there is no reſpect of perſons with God. He doth not eſteeme men for accidentall things; as for pouertie, or riches; for honor, or diſhonour. The poore, the fatherleſſe, the widdow, the ſtranger, the ſeruant, are as deare to him, and as greatly reſpected of him, as thoſe that are ſet in high places, & are honoured with great callings. When we ſpeake of a perſon in our talke and communication, me meane ſome man, or ſome woman; but the Scripture meaneth a more ſpeciall thing, to wit; the outward quality or condition of man, which may purchaſe him grace or diſgrace, fauour or disfauor. When God wil cal vsus to his truth, and beſtow his graces vppon vsus, it is done according to his holy wil and good pleaſure; he is not moued to it by the outward appearance and condition of the perſon, he reſpecteth not Country, or ſex, or birth, or riches, or pouertie, or Nobility, or wiſedome, or learning, or friends. This is it which the Apoſtle teacheth, zGal. 3, 27, 28Al ye that are baptized into Chriſt, hauehave put on Chriſt, there is neither Iew, nor Grecian; there is neither bond nor free; there is neither male nor female; for ye are all one in Chriſt Ieſus. And to the ſame purpoſe Peter ſpeaketh, aActs 10, 34, 35.Of a truth I perceiue that God is no accepter of perſons, but in euerie Nation he that feareth him, and worketh righteouſneſſe, is accepted vvith him. Seeing then, God accepteth the perſon of no man, he wold hauehave no man reiected for the meanneſſe of his perſon.

Reaſon 3.Thirdly, they ſhal receiue with others the ſame recompence of reward, the ſame kingdome of heauen, the ſame meaſure of glory. The differences that now are in this life, ſhal ceaſe. As there is now the ſame precious faith, ſo then there ſhall be the ſame precious felicity. The pooreſt members of Chriſt hauehave the ſame ſpirituall graces that are neceſſary to ſaluation, and therefore ſhalbe partakers of the ſame inheritance. This the Apoſtle Iames ſetteth downe, chap. 2. bIames 2, 5.Harken my beloued Brethren, hath not GOD choſen the poore of this world, that they ſhould be rich in faith, and heires of the kingdome which he promiſed to them that louelove him? He hath not prepared and prouided one place of glorie for thoſe that are Rich, and another place for thoſe that are poore; he hath not left one inheritance for the Noble, and another for the vnnoble; but as they hauehave one Faith to apprehend Chriſt, ſo they ſhall hauehave one glorie to be like vntounto Chriſt. The Lord Ieſus himſelfe teſtifieth this, cIohn 14, 2In my Fathers houſe are many manſion places, if it were not ſo, I would hauehave tolde you, I go to prepare a place for you. If then, wee conſider theſe points, that the loweſt in the Church, and the moſt vnworthy to be of the Church, are bought with one & the ſame price, that God accepteth and reſpecteth no mans perſon, and that they ſhall receiue with others an eternall waight of glory and immortalitie, we may conclude this as a neceſſary truth, that we ought not to bee aſhamed of any, though of the loweſt ſort, and pooreſt eſtate, and meaneſt condition, to whom God hath imparted and vouchſafed this merciemercy to beleeue in Chriſt, and to be a member of his bodie, and to be in the number of true beleeuers.

Vſe 1The Doctrine being made euident, the Vſes will be as apparent. Firſt, ſeeing we are bound to louelove the loweſt in the Church that belong to Chriſt, we learne that our affections muſt bee carried moſt earneſtly, and in the greateſt meaſure to thoſe that hauehave the greateſt meaſure of heauenly graces, not regarding Riches, or Kindred, or outward reſpects, before the other. It is a ſound and ſanctified louelove that is wrought in vsus toward thoſe that are faithfull. The Apoſtle in this place, was ſo farre from beeing aſhamed of Oneſimus conuerted to Chriſt, and gayned to the Goſpell, though he were a Seruant, and had beene a Theefe and a Runnagate, that he glorieth in his Faith, reioyceth in his Conuerſion, accounteth him as his Sonne, and reſpecteth him as his owne bowelles. This affection no leſſe then fatherly toward him, hee expreſſeth afterward, dVerſe 16, 17Receiue him, not nowe as a Seruant, but aboue a ſeruant, euen as a Brother beloued, ſpecially to me, how much more then vntounto thee, both in the Fleſh, and in the Lord? If therfore thou count our things common, receiue him as my ſelf. He ſaw in this man being a Proſelite, newly conuerted to the Faith, ſuch fruits of ſanctification, as ſeales of his conuerſion, that he loued him moſt dearely, and ſought by all meanes to procure fauour for him with his Maiſter. Whatſoeuer the former life of men hath beene, when once they make Conſcience of their waies, beginning to leade an holy life, and to blot out the infamy & reproach of their conuerſation led in the time of their ignorance, it is our duty to begin to louelove them as entirely as our Brethren in Chriſt, and as children with vsus of the ſame Father.

The practiſe heereof we ſee in Chriſt our Sauiour, and hauehave this inſtruction giuen vsus from his owne mouth, Mathew 12. when it was tolde him, as hee was preaching his word to the multitude that came to heare him, that his Mother and Bretheren ſtoode without, deſiring to ſpeake with him, hee anſwered, eMath 12, 48Who is my Mother, and who are my Brethren? And he ſtretched foorth his hand toward his Diſciples, and ſaid, Beholde my Mother and my Brethren: for whoſoeuer ſhall do my Fathers will which is in heauen, the ſame is my Brother, and Siſter, and Mother. To this purpoſe the Prophet Dauid ſpeaketh, fPſal. 16, 1.All my delight is in the Saints that are vponupon the earth. The Godly muſt be moſt dear vntounto vsus, and we are bound to be kind to them, as to our Kin. For if they ought to be vntounto eueryevery one of vsus, as the Mother & brethren, yea as the fleſh & members of Chriſt, they ought not to be neglected or contemned, but to be cheriſhed. Heereby g1 Iohn 3, 14.we ſhall know that we are tranſlated from death to life, if we louelove the bretheren. On the other ſide, we ought to mourne and lament for ſuch as remaine in ignorance of God, lie vnderunder the dominion of ſinne, and continue in the prophaneneſſe and abominations of their youth. It is noted by the Prophet, hPſal 1…9, 136 Luk …9. 41. Phil 3, 18.that his eyes guſhed out with riuers of waters becauſe they kept not the law of God. Chriſt Ieſus mourned for the hardneſſe of heart that appeared in his hearnrs, he wept for Ieruſalem when he came neere vntounto it. Righteous Lot was vexed day by day, when he beheld the vncleane conuerſation of the ſinfull Sodomites. The Apoſtle told the Phillippians of vaine walkers, and that with teares, that they are the enemies of the Croſſe of Chriſt. We ſee by common and daily experience, when any of our friendes and familiars are dead or lye at the point of death, a naturall affection toward them cauſeth vsus to weepe and lament for them, and draweth oftentimes from vsus abundance of teares; how much more ought it to go neere vsus, and make vsus ſob and ſigh from the very depth and bottom of our hearts to ſee our bretheren lie dead in ſinne, and as it were rotting in the Graue of their corruptions, or elſe to walke in the paths of death that bring with it certaine deſtruction and eternall damnation. If a man ſhould come into a field where he ſhould behold thouſands ſlaine with the ſword, wallowing in their bloud, and others hauing receiued their deaths wound to languiſh in paine and to ſtriue and ſtruggle for life, who would not account it a lamentable ſhew and moſt pitifull ſight? But thus is it with vsus, and this is the condition of many thouſands that glory that they abide in health, and yet are moſt dangerouſly ſicke and diſeaſed; that thinke they are aliue, and yet behold they are a company of dead carcaſſes, that boaſt they are farre from the Gates of death, and yet (alaſſe) they lie gaping and gaſping for breath which is ready to be gone? If there be in vsus any life of Gods ſpirit, or any louelove of Godlineſſe, it cannot but greeue our ſoules to behold the deſolations that are in the earth, iReuel 3, 2. 1 Tim 5, 6. Mat 8 22.and the languiſhing of many ready to die; nay, which are already dead in ſinne, and ſtinke in the noſtrils of God and man. For as a man hauing eſcaped ſhipwracke and gotten into an Hauen and Harbour, reioyſeth in his owne ſafety, and comforteth himſelfe in his deliuerance, but when he behouldeth the miſery of his brother ſuffering ſhipwracke and caſt away by the violence of the ſtormes and Tempeſtes that beat vponupon his barke, which drowne both it and him in the Seas, he cannot but greatly be greeued, and exceedingly perplexed. So ought it to be with vsus, howſoeuer the eſcaping from the filthineſſe of the world, and the vniting of vsus with Chriſt our head, doth breed in vsus matter of great ioy, and may worthily cauſe vsus to reioyce, yet when we ſee the bondage of our bretheren vnderunder k1 Pet 2, 19.ſinne, and the ruines into which they are come, it cannot but worke in vsus great anguiſh of ſpirit. If we perceiue them to wander out of the way and to go aſtray from the ſimplicity of the Goſpell and from the fold of Chriſt and fellowſhip of the faithfull, it is our part to turne them backe and to gather them home. For how lMath 18, 12.thinke yee? If a man hauehave an hundred ſheepe, and one of them be gone aſtray, doth he not leaue ninety and nine, and goe into the Mountains, and ſeeke that which is gone aſtray? and if ſo be that he finde it, verily I ſay vntounto you, he reioyſeth 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 Heauen, that one of theſe little ones ſhould periſh. This louelove toward the loweſt that are conuerted to the faith and coupled to Chriſt, reproueth two ſorts of men. Firſt, ſuch as are aſhamed of the poore Saintes, who being without the comfort of friendes, but not without contempt of the world, are not regarded or eſteemed. He that deſpiſeth his poore brother redeemed with the bloud of Chriſt, would alſo deſpiſe and deſpight Chriſt himſelfe if he walked vponupon the earth. He that honoureth not a faithfull man of low degree, doth diſhonour the faith it ſelfe and reprocheth the Goſpell that he profeſſeth; yea, he deſpiſeth the Church, and ſhameth ſuch as are members of it. This the Apoſtle Iames teacheth, mIam 2, 2.If there come into your company a man with a Gold Ring and in goodly apparell, and there come in alſo apoore man in vile raiment, and ye hauehave a reſpect to him that weareth the gay clothing, and ſay vntounto him, Sit thou heere in a goodly place: and ſay vntounto the poore, Stand thou there, or ſit heere vnderunder my Footſtoole. Are ye not partiall in your ſelues, and become Iudges of euill thoughts? The needy ſeruants of God and poore afflicted Saintes are aſhamed and blamed of the world, they are ſcorned and ſcoffed at by the vngodly: ſhall we then, that are of the ſame Religion, profeſſion, and communion, ioyne hand in hand with them, and contemne the faithfull that deſerue to be honoured; thereby adding more ſorrow to their affliction, and doubling the miſery that is vponupon them. For it muſt needes lie heauy vponupon them and euen oppreſſe them with anguiſh, to finde this meaſure at our handes, of whom they looked for comfort and counſell. This appeareth in the ſaying of the Prophet, nPſal 55, 12.Surely mine enemy did not defame me, for I could hauehave borne it, neither did mine aduerſary exalt himſelfe againſt me, for I would hauehave hid me from him, but it was thou (O man) euen my companion, my guide, and my familiar. It is made a note and marke whereby we may try our ſelues whether we belong to the Church of God, and ſhall be receiued into the Kingdome of glory, oPſal 15, 4.that a vile perſon is contemned in their eyes, but they honour them that feare the Lord. But the practiſe of many men is directly contrary, who as they are of this world, they magnifie and make much of the vngodly, but tread and trample vnderunder 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, p1 Cor 11, 22that they put the poore to ſhame, ſeparating themſelues from them, and refuſing to partake the ſupper of the Lord with them.

Secondly, it reproueth ſuch as contemne thoſe that hauehave once ſinned and fallen into groſſe and greeuous ſinnes, and albeit they be come out of the mire in which they wallowed, and renounce the wickedneſſe in which they walked, yet they alwaies remember them to their reproach, and ſpeake of them to their infamy. But when once their ſinnes become bitter vntounto them, and they hauehave giuen good Teſtimony of their vnfaigned repentance, we muſt not be vnmercifull and without compaſſion toward them, qGal 6, 1, 2.but rather reſtore them with the ſpirit of meekneſſe, conſidering our ſelues, leaſt we alſo be tempted. The former failings in faith or obedience are not to be obiected, or they reiected with reproach after repentance. God remembreth their ſinnes no more, and therefore we ought to forgiue and forget them. They that truely turne vntounto God, and repent of their ſinnes from the bottom of their hearts, hauehave blotted out the ſtaine of it before men, and muſt be eſteemed of vsus, as if they had not fallen or offended. For euen as the Prophet teacheth, rEzek 18, 21, 24.that if the Righteous turne away from his righteouſneſſe, and commit iniquity, all the righteouſneſſe that hee hath done, ſhall not be mentioned, but in the tranſgreſſion that he hath committed, and in the ſinne that he hath ſinned, in them he ſhall die: ſo if the wicked ſhall returne from all his ſinnes that he hath committed, and keepe all the ſtatutes of God, and do that which is lawfull and right, he ſhall ſurely liue and ſhall not die, all his tranſgreſſions that he hath committed, they ſhall not be mentioned vntounto him, but in his righteouſneſſe that he hath done he ſhall liue. Sinne indeed bringeth a wound with it, but when once repentance commeth, the wound is cured, and the ſcarre is healed, and the remembrance of it is aboliſhed, for God will blot it out of his booke of remembrance.

Vſe 2.Secondly, ſeeing eueryevery mēber of Chriſt muſt be much eſteemed, be he neuer ſo meane, it teacheth vsus not to hauehave the religion of God & the faith of Chriſt in acceptatiō of perſons. We muſt eſteem of the faith that is grounded on our Lord Ieſus Chriſt ſimply, according to the excellency and ſincerity thereof, and not regard it, in one more, and in an other leſſe, according to the condition of one aboue another in outward things. This corrupt opinion and deceitfull iudgement is reproued by the Apoſtle Iames in his Epiſtle ſIam 2, 1.Chap. 2. My bretheren hauehave not the faith of our Lord Ieſus 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 partiall affection of one before another is to be auoided. Obiection.But may we not preferre one before another, and is it vnlawfull to hauehave reſpect of degrees among men? may I not honour a wicked man with honour due to him, and ſet vp the vngodly in higher place aboue the Godly? Anſwere.yes, in outward reſpects eueryevery one is to be aduanced and reuerenced according to his calling without reſpect of his Godlineſſe or vngodlineſſe; of his Religion or ſuperſtition; of his faith or infidelity. For to whomſoeuer God hath giuen preheminence, it is our duty to yeeld them obedience. A wicked father is to be honoured no leſſe then a Godly, an hard Maiſter is to be feared no leſſe then a gentle, a wicked Prince is to be ſerued no leſſe then a faithfull. It is Gods Ordinance that hath lifted them vp aboue others. The purpoſe of the Apoſtle is not to take away, no not from euill men their externall dignity, or to draw others to deny them duty, but his meaning is, that we ought not to meaſure the ſoundneſſe of faith, or the truth of Religion, by outward prerogatiues, or to conclude that ſuch hauehave a right profeſſion and true beleefe, becauſe they hauehave Riches, and are men of authority; and the faith of others contemned, becauſe they are poore in goodes, few in number, weake in ſtrength, low in degree, baſe in birth, and meane in all outward thinges, which are greatly accounted off in the world. This reproueth ſuch as ſtand vponupon mens outward perſons, and make the quallity and condition of the outward appearance a rule to try and examine their faith and Religion. Theſe are ſuch as build vponupon the Sand, and ſet their houſe vponupon a ſlight and ſlender foundation, which is ſoone ſhaken and ſuddainly falleth to the ground. Theſe are ſuch as meaſure the matters of faith by the deceitfull line of mens perſons. Hence it is, that if a man perſwade his brother that he houldeth an errour, and moue him to embrace the truth, though he be conuinced by the Teſtimony of the Prophets and Apoſtles, yet he will readily reply and anſweare; you are not learned, you are no Scholler, you hauehave not beene at the Vniuerſity, other great men are of another mind, who are before you in age, aboue you in knowledge, and beyond you in iudgement. Exhort a man in theſe daies to heare the word with all dilligence, and to attend vntounto it with all carefulneſſe, as to the Ordinance of God, and the ordinary meanes to worke in vsus ſaluation, tIohn 8.tell him that he that is of God muſt heare Gods word, uIam 1, 19.ſhew him that eueryevery man ſhould be ſwift to heare, ſlow to ſpeake, and ſlow to wrath, x1 Pet 2, 2.conuince his conſcience that he muſt deſire the ſincere milke of the word that he might grow thereby, he is wiſe in his owne conceit to ſhift off all theſe inſtructions, and to deceiue himſelfe: ſaying, If this were ſo needfull and neceſſary a duty, we ſhould not hauehave ſo many great men, and rich men, neglect the word: They like not this ſo much preaching and preciſeneſſe, we ſee ſuch are great Clearks and profound Diuines do preach ſeldome, ſome once or twice a yeare, others once a monethmonth, why cannot we be content to follow them? They know their duty they read the Scriptures, they are deepe learned men, they would preach oftner, if it were required of vsus to heare oftner? Theſe are they that build vponupon men, and thinke to excuſe themſelues by other mens corrupt examples. Theſe are they that looke onelyonly to others, and reioyce to follow a multitude to do euill. Theſe are they that are like to the Phariſies mentioned in the Goſpell, who ſaid to their Officers ſent out to apprehend Chriſt, returning empty againe, yIohn 7, 47.Are ye alſo deceiued? do any of the Rulers beleeue in him, or of the Phariſies? but this people which know not the Law are curſed. We muſt not, hang vponupon 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 approue 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 hundreth others, holding and vpholding an error or hereſie, and we are rather to beleeue zLuther. lib contra Henr. Octa. Panormitan. Tit de elect can. Significaſti.a poore and ſilly man grounding himſelfe vponupon the ſcriptures, before a thouſand Doctors building vponupon humane Traditions and vnwritten verities. If theſe men that are blinde themſelues, and looke vponupon all things through other mens ſpectacles, had liued in the daies of Eliah, Micaiah, and Ieremy, when the truth of God was ſo often contradicted and ouerſwaied by multitudes of men, a1 King 18, 19, and 22, 6.when for one true Prophet of God there were fiue hundreth falſe Prophets, whom would they hauehave beleeued? whom would they hauehave receiued? whom would they hauehave condemned? It would hauehave gone hard with the truth and beene euill ſpoken off by the euill mouths and malicious tongues of theſe partiall Iudges. They would hauehave ſaid, Eliah 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 waighed in the ballance of the Sanctuary, nor meaſured with a iuſt Ephah and a true Hin, but with falſe waights and deceitfull ballances, which are an abomination vntounto the Lord. In all cauſes and queſtions that riſe, the word of God muſt iudge.

Vſe 3.Thirdly, this giueth comfort and contentment to the meaneſt & ſmalleſt of Gods Saints, and putteth them in remembrance not to be diſcomforted and out of heart for their meane calling or for their low eſtate, for they are nothing the leſſe regarded of God or to be eſteemed of his Church. They hauehave as great an intereſt in all Gods bleſſings, as the richeſt ſort, and many times a greater; they hauehave as great a portion in Chriſt, as the mightieſt men, and many times a greater. For God bLuk 1, 52, 53.hath put downe the mighty from their ſeates 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 meanes of ſaluation, is hidden from theſe poore little ones, ſo accounted off by the men of this world? They hauehave intereſt in the word and Sacraments, they hauehave free acceſſe to come into the glorious preſence of God, to pray vntounto him, and to poure out their ſupplications before him, as well as they that ſwell with riches and abound in earthly thinges. When God had made a couenant with Abraham, and planted his Church in his family, he gaue Circumciſion as a ſigne and ſeale thereof, not onelyonly to Abraham, but to all his houſe, and commanded him to Circumciſe cGen 17, 26, 27.not onelyonly himſelfe and his ſeed, but all the men of his houſhold, both borne in his houſe, and bought with money of the ſtranger. Whereby we ſee, that the loweſt of his ſeruants and bondmen that belonged vntounto him, hauehave as great right to the Couenant, and as good a Title to the promiſes of God as he had; in aſmuch as they were aſſured by the commandement of God, that the viſible ſigne that was in their fleſh was not in vaine. The like we ſee in the Apoſtle writing to the Corinthians, d1 Cor 10, 1, 2, 3, 4.Moreouer bretheren, I would not hauehave you ignorant, that all our fathers were vnderunder that Cloud, and all paſſed through that Sea, and were all baptized vntounto Moſes in that Cloud and in that Sea, and did all eate the ſame ſpirituall meate, and did all drinke the ſame ſpirituall drink, for they dranke of the ſpirituall Rocke that followed them, and the Rocke 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 inferiour degree, yet they had alike priuiledge in the Sacraments, and the Apoſtle fiue times remembreth that all of them were partakers of them. This is it that e1 Cor 7, 21. 22.made him ſay in another place, Art thou called being a ſetuant? Care not for it; for hee that is called in the Lord being a ſeruant, is the Lords free-man; likewiſe alſo, he that is called being free, is Chriſts ſeruant. We ſee this in the members of our natural bodies, ſome members are more high and honourable then others, yet none are contemned. We hauehave a care, not onelyonly of the head and hart, of the hands and liuely parts, but of the leaſt and ſmalleſt that belong to the body; e1 Cor 12, 22 23, 24, 25.Yea, much rather thoſe Members of the bodie which ſeeme to be more feeble are neceſſary: and vponupon thoſe Members of the Body which we thinke moſt vnhoneſt, put wee more honeſtie on, and our vncomely partes hauehave more comlineſſe on: for our comely parts neede it not, but GOD hath tempered the bodie together, and hath giuen the more Honour to that part which lacked, leaſt there ſhould bee any diuiſion in the bodie, but that the Members ſhould hauehave the ſame care one for another. So ought none that belong to Chriſt Ieſus to bee neglected. Hee contemneth Chriſt himſelfe, whoſoeuer contemneth the leaſt member that belongeth vntounto him. This Chriſt our Sauiour ſheweth, fMath. 18, 6.Whoſoeuer ſhall offend one of theſe little ones which beleeue in mee, it were better for him ehat a Mill-ſtone were hanged about his Necke, and that hee 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 Honour, Wealth, Authoritie, and ſuch like priuiledges of the fleſh, cannot commend the more to God, or to the Saintes, but their ſoundneſſe in Faith, and ſincerity in life, according to the ſaying of the Apoſtle Iames, gIam. 1, 9, 10Let the Brother of low degree, reioyce in that he is exalted. Againe, He that is rich in that he is made low, for as the flower of the graſſe 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 hauehave not ſo great a portion in outward bleſſings, but they hauehave as great a part in Heauenly Graces. Hee that hath Chriſt is a Rich man, hee bringeth with him all thinges elſe; for in him are hidde, all treaſures which we are bound to ſeeke after. He that wanteth Chriſt, hReuel. 3, 17.is a poore begger, if he had his houſe full of Siluer and Gold, and poſſeſſed Mountains of Pearles and precious Stones. The Apoſtle teacheth, iGal. 3, 29.that If we be Chriſtes, then we are Abrahams ſeede, and heyres by promiſe; ſo, that the pooreſt perſon that is in the Church, if hee beleeue in Chriſt, is in the place of Abraham, and ſucceedeth him in the inheritance of the Kingdome of Heauen, which is a greater Honour and preferment vntounto them, then the want of outward benefites can bring abaſement. This is a moſt woorthy and excellent comfort, whereof we ſhall be aſſured, if wee walke in the ſteppes of faithfull Abraham, if we repent and beleeue in Chriſt, and walke woorthy of our calling.

[I beſeech thee for my Sonne Oneſimus.] The party for whom the Apoſtle entreateth, is in theſe words both named and deſcribed. Hee is deſcribed, firſt by relation, when he calleth him His Sonne; ſecondly, by the meanes and manner how he is his ſonne, by a ſpirituall generation, through the immortal ſeed of the Goſpell, and through the miniſtry of the worde in the time of his reſtraint and impriſonment at Rome. Touching the former point, which is the Title giuen vntounto Oneſimus, hee eſteemeth him as his Sonne, and therefore accounteth himſelfe as his Father. If then Oneſimus be his ſonne, the Apoſtle muſt needs be his Father; and if Paul be his Father, he muſt needs be his ſon. For the Father & the Son hauehave mutual reference one to another, & cannot conſiſt one without the other. Doctrine 2. The ſame affection that is betweene the Father and the Son, ought to be betweene the Miniſter & the people.We learne from this name giuen vntounto Oneſimus conuerted to the Faith, that there ought to be the ſame affection betweene the Paſtour and the people, which is betweene the Father and the Sonne. The ſame louelove that is betweene Parents and their Childeren, ought to be betweene the Shepheard and his flocke, betweene the Steward & the houſhold, between the Maſter & the Scholler, between the Miniſter & the people, betweene him that winneth, and them that are won to the Faith of the Goſpell. The Apoſtle Paule writing to Timothy and Titus, calleth them his k1 Tim. 1, 2. & 2 Tim. 1, 2. & Titus 1, 4.naturall and beloued ſonnes, according to the common Faith, becauſe he had begotten them by the ſeede of the Goſpell to bee the Children of God, without which new byrth, they could not belong to his kingdome. So, when the King of Iſraell came to the Prophet Eliſha, who lay ſicke in his bed, he wept vponupon his face, and ſaid, l2 Kin. 13, 14.O my Father, my Father, the Charriot of Iſraell, and the Horſemen of the ſame. Likewiſe, Iohn writing vntounto his beloued Gaius, declareth that he reioyced greatly when the brethren came & teſtified how he walked in the trueth, and addeth; m3 Iohn 4.I hauehave no greater ioy then theſe, to heare that my ſonnes walke in verity. And Paule writing to the Corinthians, toucheth this at large, n1 Cor. 4, 14, 15.I write not theſe things to ſhame you, but as my beloued children I admoniſh you; for though ye hauehave tenne thouſand inſtructers in Chriſt, yet hauehave ye not many fathers, for in Chriſt Ieſus I hauehave begotten you through the Goſpell. To this purpoſe he alſo ſpeaketh to the Theſſalonians, o1 Theſſ. 2, 7, 8, 11, 12.Wee vvere gentle among you, euen as a Nurſe cheriſheth her children: Thus beeing affectioned toward you, our good will was to hauehave dealt vntounto you, not the Goſpell of GOD onelyonly, but alſo our owne ſoules, becauſe ye were deere vntounto vsus. And afterwardes in the ſame Chapter, Ye know how that we exhorted you, and comforted, & beſought eueryevery one of you (as a Father his children) that ye would walke worthy of God, who hath called you vntounto his kingdom and glory. Theſe allegations are ſo many witneſſes of this doctrine, teaching that it is a moſt tender affection of LoueLove and compaſſion that ought to be between him that teacheth, and them that are taught in the word.

Reaſon 1.This will farther appeare by the Reaſons whereby it is confirmed vntounto our Conſciences. Firſt, the Miniſters of God giuegive as a beeing in Chriſt, and conſequently to bee the children of God, which is the beſt being and byrth that can be beſtowed vponupon vsus, the word of God being the precious and immortal ſeed, and they by teaching and applying it, are the Inſtruments, wherby through Gods bleſſing we are begotten to be new borne babes in Chriſt, and of the children of men, or rather the children of the Deuil, are made the ſons and daughters of almighty God. Hence it is, that the Apoſtle ſaith, p1 Cor. 4, 15.In Chriſt Ieſus I hauehave begotten you through the Goſpell. And Peter in his firſt Epiſtle ſheweth, q1 Pet. 1, 23.That we are borne againe, not of mortal ſeed, but of immortall, by the word of God, who liueth and endureth for euer. So then, by their Miniſtry we are made aliue, that before were dead; we are made ſonnes that before were enemies; we are made Cittizens that before were ſtrangers; wee are made heyres, that before were Aliants.

Reaſon 2.Secondly, the Miniſters of the Goſpell are as our Mothers, and doe conceiue vsus in their wombe, trauell with vsus in paine, and bring vsus forth as with labour of Childbed, to faſhion vsus in grace, and to perfect vsus in Chriſt. We know the Sorrowes, the Paines, the Paſſions, and the perilles of a Womans trauaile to be exceeding great: ſo the meaſure of the Miniſteriall paines and labour is maruellous great, r2 Cor. 11, 23which the Apoſtle expreſſeth, 2 Cor. 11, 23. He endured labours abundantly, stripes vnmeaſurably, impriſonment plenteouſly, the danger of death continually. Eliah, being raiſed vp of God to reſtore Religion, to pull downe Idolatry, to deſtroy Baals Prieſts, and to ſet himſelfe againſt the enemies of God, was at length ſo worne with care, ſo waſted with ſorrowes, and ſo wearied in this buſines, ſ1 King. 19, 4.that he deſired the Lord to take him out of the world, ſaying; It is now enough, O Lord, take my ſoule, for I am no better then my Fathers.

The paines and perplexity of the Prophet Eſay, made him cry out alowde with great anguiſh of ſpirite, tEſay.My leunneſſe, my leauneſſe. So Ieremy cryeth out, uIer. 4, 19,My belly, my bellie, I am pained at the verie heart, mine heart is troubled within me; declaring thereby, that his gripings and greefes in his Miniſterie were ſo great, that they were like the paines of a vehement Colicke. Likewiſe the Apoſtle, being carefull to bring backe the Galathians to the trueth of the Goſpell which they had forſaken, ſaith; xGal. 4, 19My little children, of whom I trauell in birth againe, till Chriſt be formed in you; meaning, that hee endured much trouble, and ſuſtained great paines, to fit them & frame them to Gods kingdome. Seeing then, the Miniſters of Chriſt be as ſpirituall Fathers and Mothers; Fathers to beget vsus, and Mothers to beare vsus, and bring vsus forth, we may conclvde, that the Paſtours and people hauehave as neere a coniunction betweene them, as Parents and their children.

But becauſe ſomewhat may be obiected againſt this truth, we wil remoue thoſe doubts, and take away thoſe Obiections, before we proceed any further, or handle the Vſes that are to be learned of vsus. Obiection 1.Firſt, our Sauiour ſayeth, Math. 23, 9. Call no man your Father vponupon the earth, yMat. 23, 9, 10for there is but one your Father, which is in heauen: Bee not called Doctours, for one is your Doctor, euen Chriſt. If then, God onelyonly be our Father, and no man is to bee called by this name, either we muſt account the Miniſters Goddes, which were blaſphemy; or debarre and deny them this Title, which were contrary vntounto other Scriptures. Anſwere.I anſwere, Chriſt doth not in theſe words forbid the denomination, but reſtraine the ambition of men, as appeareth by the concluſion of the words, Verſe 12. Whoſoeuer will exalt himſelfe ſhall bee brought lowe, and whoſoeuer will humble himſelfe ſhall be exalted. Hence it is, that the Apoſtle calleth himſelfe z1 Tim. 2, 7, 1 Cor. 4, 15.as well the Doctor of the Gentiles, as the Father of the Corinthians. It is one thing to hauehave the name, and another thing greedily to hunt after it, and proudly to challenge it to our ſelues. Beſides, touching the fountaine of our firſt birth, and the foundation of our faith and regeneration; he is our onelyonly Father, we aſcribe it to no man vponupon the earth. But euen as touching our naturall being, hee hath ordained ſubordinate cauſes as his Inſtruments and fellow-workers, to beget vsus, and bring vsus into this world, and to giuegive vsus life, aExod. 20, 12.whom he doth honor with the titles of Fathers and Mother. So touching our new birth, although it be the ſole worke of the ſpirite, and therefore proper to God, yet becauſe he worketh it by the word & Sacraments, the preaching and diſpenſation whereof, he hath committed to the Miniſters, and appointed to be conueyed to men by their meanes, he dooth communicate to them the appellation of Fathers, as thoſe whom he vſeth, to bring vsus & beget vsus vntounto God. So then, Paul ſo giueth himſelfe the name of Father, as that he neither robbeth God, nor taketh from him the leaſt iot of the honor that is due to his name. For it is a common rule, that they are not contrary, which are ſubordinate. When one is vnderunder another, and inferiorly ordered & ordained to another, there is a good agreement betweene them. God is the choiſe cauſe, Paule is the Inſtrumentall.

Obiection 2.Againe, the Apoſtle depreſſeth and derogateth from the Miniſterie, and ſayth, b1 Cor, 3, 6, 7I hauehave planted, Apollos watered, but God gaue the encreaſe. So then, neither is he thar planteth any thing, neyther he that watereth, but God that giueth the encreaſe. How then doth it come to paſſe, that he doeth there ſo much debaſe them, and heere ſo greatly honour them, as to make them fellow workers, yea, fellow-fathers with God? He may ſeeme to be vnconſtant as a Reede ſhaken with the winde, and to lift vp and caſt downe at his owne pleaſure. Anſwere.I anſwere, the contrariety is not in the wordes of the Apoſtle, the difference is in the perſons with whom he dealeth, and to whom he writeth. So there ſeemeth a contradiction betweene Paule and Iames, in the matters of Faith and Good-works, cRom. 3, 20. Iames 2, 24. Gal. 2, 16.Paule ſaith, We are not iuſtified by workes; Iames, ſaith, We are iuſtified by Workes; Paule ſaith, We are not iuſtified but by Faith; Iames ſayeth, We are not iuſtified by Faith onelyonly. Heere is a ſhew of diſſention, but it is onelyonly in ſhew, not in trueth: for then, in one of them ſhould be no truth. The Reaſon why they vſe a different order of teaching, is the diuerſity of the Schollers, which they inſtructed, and the contrary affection of ſuch as they taught and informed. Paule had to do with Iuſticiaries that ſought to be iuſtified partly by faith, and partly by works; partly by Chriſt, & partly by themſelues; partly by ſomwhat in another, and partly by ſomwhat in themſelues; partly by the merits of another, and partly by their own ſtrength and merits. Iames had not to do with ſuch perſons, but with Libertines and looſe liuers, which confeſſed in wordes free Iuſtification thorough Faith in Chriſt, yet they were deceiued and had not learned, that all thoſe that are iuſtifyed, are alſo ſanctified, that all that are in Chriſt, are become newe Creatures, that they are borne anew, and walke not after the fleſh, but after the ſpirit, and therefore thought workes needleſſe and fruitleſſe. Thus Paul dealt in this place. If at any time he ſaw ſo much honour giuen to the Miniſters, as that Gods honour was diminiſhed, or any way obſcured, and ſo hee robbed of his glory; then hee pulled downe their eſtimation, that God might hauehave his right, and be vntounto vsus all in all. But if on the other ſide, they were debaſed and diſgraced (as in theſe dayes they are) whereby the word alſo was abhorred, and God, the Author of it, and the ordainer of them diſhonoured; they ought to hauehave their due, they are to magnify their office, and to be eſteemed as the Miniſters of Chriſt. As for example, when we hauehave to deale either with the Anabaptiſts, that wait for reuelations, and vtterly reiect the Miniſtry & Miniſters of the worde, or with thoſe prophane Atheiſts of our time, who contemn them, and count them idle and of no vſe, and ſo hauehave no regard of them, or reſpect vntounto them: wee are to ſhew in what an high calling God hath ſeated them. He ſaith of them, dMath. 10, 20It is not you that ſpeake, but the ſpirite in you. He ſaith of them, He that heareth you, heareth me; and he that deſpiſeth you, deſpiſeth me. He ſaith of them, Whoſe ſinnes ye remit, they are remitted; & whoſe ſinnes ye retaine, they are retained. This ſerueth to ſtop the mouthes of carnall men, and alloweth vsus to know our ſelues, when the worlde will not know vsus, or acknowledge vsus. But when we hauehave to deale with thoſe of the Church of Rome, who make their Pope a God on earth, and ſet their Cardinals and Clergy aboue the word, we are to be taught what the Miniſtry is of it ſelf, being ſeparated from the ſpirit of God; an empty ſound without force, and a bare Inſtrument without effect in the hand of the workeman, that can do nothing of it ſelfe, but as it is vſed and applied by the worke-man. Thus much of the remoouing of ſuch Obiections, as might hinder the vſe and profit of this Doctrine.

Vſe 1.Now let vsus come to conſider the Vſes, which are either general, belonging ioyntly both to the Paſtors & people; or ſpecial, belonging to either of them. Firſt, ſeeing the Miniſter and people ought to louelove as Father and Sonne, it teacheth them to cut off all occaſions of diſcord and diuiſion, and to nouriſh louelove and mutuall concorde one with another. It may bee many occaſions may ariſe, which if by wiſedome they be not ſmothered and ſuppreſſed in the beginning, they are as little ſparkes that quickly break out into a flame, and the flame ſuffered to continue conſumeth al things that are neere vntounto it. We muſt ſhew our ſelues ready to bring water to quench this fire. We muſt ſtop the Flood-gates, that the ſtreames of contention doo not ouer-flow, and in the end drowne vsus as in the deepe waters. It is a deceitfull ſnare, and wonderfull ſubtilty of Satan, to caſt matters of diſſention betweene the Miniſter and people (as it were a bone to gnaw vponupon) that ſo though the word bee among them, yet that it may by that meanes be with leſſe fruit and profit with them. Well doth this enemy of mankind know, that where there is hatred to the perſon, there can be no louelove to his preaching: and where there is deſire of contention, there can be no hope of edification. For whome the people hate, they regard not to heare; 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 Eliah and Micaiah, e1 Kin. 21, 19 20. & 22, 7, 8.whom he hated to the death, and profeſſeth his enmity toward them, and therefore deſpiſed the word that came from their mouths. When Eliah reproued him for killing of Naboth, and taking poſſeſſion of the Vineyard, he ſaide, Haſt thou found me, O mine enemy? So when Iehoſhaphat asked, if there were not a Prophet of the Lord that they might enquire of him, Ahab who had ſold himſelfe to worke wickedneſſe in the ſight of the Lord, aunſwered; There is yet one man, Michaiah the Sonne of Imlah, by whom we may aske counſell of the Lord, but I hate him, for hee dooth not propheſie good vntounto me, but euill. Where we ſee, he hated the Prophet, and therfore abhorred his propheſie, and regarded not to hauehave him in his preſence. We may behold this in the example of the Scribes and Phariſees toward Paule, they could not abide him nor his doctrine, ſo that he was employed principally among the Gentiles. On the other ſide, as the people louelove the Miniſters from the heart, ſo for the moſt part they profit by them. The Apoſtle giueth this Teſtimony of the Galathians, that they loued him exceedingly, and therefore regarded his Doctrine accordingly, fGal. 4, 14, 15The triall of me which was in my fleſh ye deſpiſed not, neither abhorred; but ye receiued me as an Angell of GOD, yea, as Chriſt Ieſus: what was then your felicity? For I beare ye record, that if it had bin poſsible, ye would hauehave plucked out your owne eyes, and hauehave giuen them vntounto mee. Hence it is, that Chriſt and his Apoſtles labour to plant this truth, and to ſettle this perſwaſion in the hearts of thoſe whome they taught, that they vvere dearely beloued to them. When the Diſciples were afraid at Chriſts words, he anſwered again & ſaid vntounto them, gMark 10, 24Children, how hard is it for them that trust in riches, to enter into the kingdome of God. So the Prophet Eſay ſpeaketh, hEſay 8, 18.Behold, I and the children whom the Lord hath giuen mee, are as ſignes and as wonders in Iſrael.

Thus do the Apoſtles write in this manner to the Churches, calling them beloued brethren, and deare children. As we hauehave louing words in our mouthes, ſo we ſhould hauehave louing affections in our hearts. It is a pittiful ſight, & lamentable condition, when the Paſtor in any place ſetteth himſelfe againſt the people, and the people againſt the Paſtor; when they that ſhould louelove together as Father and Son, do wrangle together as Cats and Dogs, and are euer ſnarling and byting one of another. If a priuate houſe be diuided againſt it ſelfe, it cannot ſtand; ſo, if a particular Church, be in a bitter mutiny, it runneth to ruine, and is miſerably torn in peeces. It is a great praiſe of that congregation, where they are at peace and vnity, ioyne together in the word & Sacraments, and ſing the Pſalmes and ſongs of God, to his endleſſe praiſe. It is a comfortable thing, when the people reioyce in their Miniſter, & the Miniſter in his people: when the people deſire and delight in the companie of their Miniſter, and the Miniſter in the company of his people, and ſo take comfort in the ſweet ſociety one of another. This reproueth thoſe, that vponupon eueryevery ſlight occaſion, for eueryevery ſlender profit, yea for eueryevery toy & trifle, follow ſuits of Law, and bring actions of treſpaſſe one againſt another, whereby they trouble not onelyonly their neighbours at home, but the Countrey abroad. Theſe hauehave forgotten the words of Abraham to Lot, when a debate aroſe among their Heard-men, iGen. 13, 8.Let there be no ſtrife, I pray thee, betweene thee & me, neither betweene mine Heard-men, and thine Heard-men, for wee are Bretheren. It is therefore a great ſhame and reproach to heare of ſuch iarres and ciuill wars as are in many pariſhes. It is a plaine argument that there is little louelove betweene them, and leſſe good wrought among them. The Miniſter accounteth them not as his Sonnes and Daughters, he ſeeketh not to winne 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 reuerence their Miniſter as their father, but hate him as their enemy. God is not among ſuch Miniſters and people, but is gon farre from them, and they are departed farre from him. God is k1 Ioh. 4, 16, 12.louelove, & they that dwell in louelove, dwell in God, and God in them. If we louelove one another, God dwelleth in vsus, and his louelove is perfect in vsus. The Deuill is the Father & fountaine of all debate and hatred, cIames 4. 16.For where enuying and ſtrife is, there is ſedition, and all manner of euill workes. How then can wee otherwiſe thinke, but that Sathan beareth rule among them, and poſſeſſeth the cheefe holde of their hearts, ſeeing ſo ſmall tokens of louelove, and ſo great fruits of the Old man, nay of the old Serpent, appeare among them? Wherefore, to return thither from whence we began, we muſt remember the amiable names giuen to the Paſtor and people, they muſt conſider they are as Father and Son, neerely coupled and ioyned together, and thereby ſtirre vppe themſelues, and admoniſh one another of their duties, to open their hearts in louelove, and againe to ſhut them vp, that hatred hauehave no entrance into them, hnd that mallice do not abide in them.

Vſe 2.Secondly, theſe moſt louing Titles applied to the Miniſter and people, ſhew the duties required of Paſtors toward their charge, and teach them to louelove them as their children, to tender their good, to exhort them to lay vp for themſelues ſpirituall riches. Great is the louelove of Parents towardes their Children. If the Childe be ſicke or wayward, they doe not caſt him out of doores, or withdraw their affections from him. Hence it is, that Chriſt when he ſaw the people ſcattered abroad, and diſperſed heere and there as Sheepe without a Shepheard, dMath. 9 36.He had compaſſion vponupon them, and ſhewed great louelove toward them. We ſee how Chriſt applyeth this to the Conſcience of Peter, & eIohn 21, 15, 16.willeth him to try his louelove toward him, by feeding his Sheepe and Lambes, thereby aſſuring him, that if he perſwaded himſelfe to louelove Chriſt Ieſus, and yet was not carefull to teach his people, he deceiued himſelfe, and lyed to the Holy-Ghoſt, who would finde him out in his ſinne. This ſerueth to reproue ſundry corruptions, and to meete with many abuſes in the Miniſters, that make them vnworthy of the name of Fathers, and teſtifie that their hearts are empty of this vnfaigned louelove, that ought to bee in them towards Gods people, whom they ſhould affect as deare Children. Firſt, fWhat Non-reſidency is.it condemneth the wilfull and ordinary abſence of the Paſtor from his flocke that is committed to his care and charge, whereby the duties of teaching, and example of life, in his owne perſon are neglected. True it is, there may iuſt and lawfull cauſes of the Paſtors abſence ſometimes fall out, ſo that the Church be not endamaged, but as farre as is poſſible be ſufficiently prouided for: as ſickeneſſe gConcil. Mogunt. Can. 25. Auguſt: epiſt. 138. Tripart. hiſt. lib 6. cap. 22.of body, whereby he is reſtrained; Church affayres, whereby hee is hindered; Perſecution, whereby he is enforced to flye; Priuate affaires, whereby he is neceſſarily conſtrained for a time to be abſent: but a wilfull, long, and continued Non-reſidency from that particular Congregation enioyned him to feed, is euidently conuinced by many Reaſons grounded vponupon the word of God, and the practiſe of the Church of Chriſt. The Scriptures of the olde and new Teſtament, do directly forbid it. The Lord ſaith by his Prophet Eſay, hEſay 61, 6. Ezek. 44, 8. Zac. 11, 16, 17I hauehave ſet Watchmen vponupon the walles, O Ieruſalem, which all the day, and all the night continually ſhall not ceaſe; ye that are mindfull of the Lord, keepe not ſilence, and giuegive him no reſt, till he repaire, and till he ſet vp Ieruſalem the praiſe of the world. The Prophet Ezekiell is plentifull in this argument, who ſpeaking of vnfaithfull Leuites, ſaith; Ye hauehave not kept the ordinances of mine holy things, but you your ſelues hauehave ſet others to take the charge of my Sanctuary. So the Prophet Zachary ſetteth downe this as a great iudgement of the Lord, I will raiſe vp a Shepheard in the Land, which ſhall not looke for the thnig that is loſt, nor ſeeke the tender Lambes, nor heale that which is hurt, nor feede that which ſtandeth vppe; but hee ſhall eate the fleſh of the fat, and teare their Clawes in peeces. It is noted of Salomon, i1 Kings 6, 10 1 Chro. 28, 11, 12, 13, 19.when hee builded the Temple to bee the place of preaching and Prayer, (which he did according to the word of God) he alſo builded Houſes and Chambers round about the Temple, & ioyned vntounto it, to teach the Prieſtes and Leuites that they ſhould bee neere vntounto their charges.

For this cauſe alſo it is expreſſed; k1 Sa. 1, 9, 12That Eli the Prieſt of God, ſate at the doore of the Tabernacle, to eſpy the manners, and to aunſwere the doubts of thoſe that came and reſorted vntounto him. And the Apoſtle Paul expreſſing the Prieſts function, ſaith; l1 Cor. 9, 13.They did miniſter about the holy things, and did wait at the altar: He mProſedreuontes.vſeth a word of great force and ſtrength, that bindeth them to a continuall reſidency and ſitting at their charge. If wee come to the New Teſtament, we ſhall ſee ſundry directions, importing and implying the Paſtours preſence with his people. The Apoſtle ſpeaking to the Elders of Epheſus, nAct. 20. 28, 29.ſaith; Take heed vntounto your ſelues, and to all the Flocke, whereof the holy Ghoſt hath made you Ouer-ſeers, to feede the Church of God which he hath purchaſed with his owne bloud: for I know this, that after my departing, ſhall grieuous Wolues enter in among you, not sparing the Flocke. The Apoſtle Peter likewiſe exhorteth the Elders, o1 Pet 5, 2, 3Feede the Flocke of God which dependeth vponupon you, caring for it, not by conſtraint, but willingly; not for filthy lucre, but of a ready mind. The Apoſtle to the Hebrewes warneth the Church, pHeb. 1 3, 17.To obey them that hauehave the ouer-ſight of them, and ſubmit themſelues, for they watch for their Soules, as they that muſt giuegive accounts. It is a great wonder, that negligent Paſtors reading theſe places, and conſidering theſe charges laid vponupon their ſhoulders, can ſo eaſily ſhake them off, or ſo ſlightly paſſe them ouer, or ſo ſoone forget them. They may ſeeme more then ſufficient to conuince them of want of louelove, of abundance of couetouſneſſe, of exceſſe of idleneſſe, of hardneſſe of heart, of contempt of the word, which they ſhould teach to others. A great and heauy iudgement of God is vponupon them, that can paſſe ouer this duty without feare and trembling, that can ſee neyther the daunger of their owne ſoules, nor the danger of the peoples Soules through want of inſtruction.

Againe, the Titles giuen to the Miniſters vnderunder the Goſpell, as alſo to the Prophets and Prieſtes vnderunder the Law, doe vrge diligence, faithfulneſſe, and carefull attendance; and conſequently, the perſonall preſence of the Paſtor. They are called, qEphe. 4, 11.Shepheards, rEzek. 33.Watch-men, ſLuke 12, 42.Stewards, tHeb. 13, 17.Captains, u1 Cor. 3, 9.Builders, x2 Cor. 5, 12.Embaſſadours, and ſuch like; ſo that, though they teach oftentimes by themſelues, and continually and conſtantly by others, they are not excuſed. The office of the Miniſter is ſet forth in the Picture of a Shepheard, who, by reaſon of the multitude of rauenous Wolus & other hurtfull Beaſts, keepeth watch day and night ouer his flocke. He is a Watch-man ſet in his Watch-Tower to diſcry the enemy, and to giuegive warning of the danger. He is a Steward to prouide for the Family, and to giuegive them their portion of meat in due ſeaſon. He is a Captaine of the Lords Hoaſt, to lead them into the obedience of godlineſſe, and to goe before them in example of life. He is a Builder, to frame them and fit them to be ſtones in the Lordes building. He is an Ambaſſadour, to deliuer the will of him that ſent him, and to ſpeak being called, as the words of God. Theſe compariſons, as they ſerue to teach diligence and continuance in preaching, ſo they are forcible to preſſe him to attend vponupon his charge, that attendeth vponupon him.

Thirdly, the Apoſtle ſpeaking of the office of the Miniſter, ſaith; y2 Cor. 2, 16.Who is ſufficient for theſe thinges? When he hath done all he can, and imployed himſelfe to the vtmoſt of his power, yet he ſhall come farre ſhort of his duty: how much more, when hee 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 Iuſtice, to take wages for that worke which he doth not performe; and to eate where he doth not labour. It is a great wrong and iniury done to thoſe that labour in feeding the Flocke, to bee denyed to eate of the Milke of the Flocke: to do the ſeruice, and another to receiue the reward: to take the Corne, and to giuegive others the Straw: to ſow ſpirituall things, and to be depriued of temporall thinges: to beare the burden, and to endure the heate of the day, and other to come and take away the penny and price for which they couenanted. It is a kind of theft to eate without labour, and to feed themſelues without taking paines.

Fiftly, 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 Soules which belong vntounto their charge doe perriſh through their negligence, and ſtarue through want of foode, they ſhall be arraigned as guilty of their death and deſtruction. The Prophet Ezekell ſetteth downe the threatning of God, zEzek. 33, 8.When I ſhall ſay vntounto the wicked! O wicked man, thou ſhalt dye the death, if thou doſt not speake and admoniſh the wicked of his way, that wicked man ſhall dye for his iniquity, but his blood will I require at thine hand. Heereunto accordeth the ſaying of Chriſt; aMath. 15, 14If the Blind lead the Blind, both ſhall fall into the Ditch. The loſſe of the bIerom. epiſt. ad Furiam.flocke, is the reproach of the Shepheard: and the peoples deſtruction, ſhall be the Paſtors confuſion. And when the Paſtor is abſent, the people wil ſoone decline, from zeale to coldneſſe, fall from vertue to vice, turne from the worſhip of God to Idolatry, reuolt from the workes of piety, to damnable ſecurity. Let a man with-hold his hand, and ceaſe from ſowing good ſeede, or vnderunder-ſow his ground by ſparing his Corne, Thiſtles and Weedes will ſpring vp in ſtead thereof. Let a man hauehave food withdrawne from him, and abſtaine from nouriſhment that feedeth the body, he ſhall be filled with winde, and fall into weakneſſe. When Moſes was abſent from the Children of Iſtaell but forty daies, while he was talking with God in the Mountain, cExod. 32, 1.they committed horrible Idolatry, and turned the glory of God into the ſimilitude of a Calfe that eateth hay. Iehoaſh the King of Iudah d2 King. 12, 2, 3. 2 Chro. 24, 17did that which was good in the ſight of the Lord, all his time that Iehoiada the Prieſt was with him, and taught him: but after his death, both, King, and Princes, & people, left the houſe of the Lorde God of their Fathers, and erected Groues, and ſerued Idols, ſo that wrath came vponupon them, becauſe of this their treſpaſſe. This alſo experience taught the Apoſtle in the Church of the Galathians: while he was preſent, eGal. 4, 18, 20.they kept the Faith, they turned neither to the right hand nor to the left, they did cleaue to the Doctrine of Chriſts Goſpell: but when he was gone, the falſe Apoſtles entred, and tooke occaſion by his abſence, to ſow Tares among the Wheat, and to corrupt the truth with Leauen of falſe Doctrine. When the Shepheard is gone, the Wolues may ſafely enter into the Sheepefold, not ſparing the Flocke. When the Watch-man is gone or fallen aſleepe, the Enemy may enter and ſacke the Citty. When the Huſbandman that ſowed good ſeede in his fielde is departed, fMath. 13 25the enuious man came and ſowed Cockle and Darnell among the Corne. While the people hauehave the preſence and reſidence of their faithfull Paſtor to feede them, and to goe in and out before them, both in Doctrin and example, yet ſuch is the weakneſſe of Fleſh, the corruption of Nature, the ſtrength of ſin, the ſubtilty of the Enemy, the vanity of the world, the vnconſtancy of humane thinges, that they are ready to fall and to giuegive ouer; albeit I ſay that he be with thē, and conuerſant among them, and remain in the midſt of them? If then much euill 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 owne neckes. Thus Moſes proueth that the people would corrupt themſelues, and turn from the right way after his death, becauſe they had beene rebellious and ſtiffe-necked he being aliue. Deut. 31, 27, 29. I gDeut. 33.know thy rebellion and thy ſtiffe-necke: behold, I being yet aliue with you this day, ye are rebellious against the Lord: how much more then after my death?

Sixtly, the neceſſity of hauing the preſence of the Paſtour continually to call vponupon the people, appeareth heerein, becauſe the danger of the Wolfe is continuall, and therefore the vſe of the Shepheard is continuall. The Apoſtle telleth the Elders of Epheſus, hActs 20, 29.That he knoweth this, that aftcr his departing, grieuous Wolues would enter in among them, not ſparing the Flocke. Beſides, Sathan is buſie in tempting, ſubtile in vndermining, crafty in deceiuing, malicious in ſpoyling, and cruell in deſtroying: he compaſſeth the earth too and and fro, and walketh vp and downe in it. Now, the more diligent the ſpirituall enemy is, the more violent and watchfull ought the Paſtour to be. If the good man of the Houſe knew at what houre the Theefe would come to rob and to ſteale, doubtleſſe he would watch, and not ſuffer his houſe to bee broken downe. Hence it is that Peter ſaith; Be ſober and watch, i1 Pet. 5, 8for your aduerſary the Deuill as a roaring Lyon, walketh about ſeeking whom he may deuour. And ſurely this is the cauſe, that in ſome places the people are defiled with all abhominations; in other places they are peruerted and ſeduced by Ieſuits and Seminary Prieſts, and in all places grow cold and careleſſe in Religion, becauſe they want meanes to guide them and ſtay them in the right way, they hauehave not zealous Paſtours to ſtirre them vp to godlineſſe, and to driue away the Wolfe farre from them.

Seuenthly, it is of euill report, a note of couetouſneſſe, or euill ſuſpicion of it, and giueth great offence to the Church of God. For where there is an vnneceſſary abſence of the Miniſter from his cure and charge, hee giueth occaſion to ſuſpect, that he rather deſireth to feed vponupon them, then to feed them: to ſeeke theirs, then them: to prey vppon them, then to pray with them: to poſſeſſe their goods, then to win their Soules. We are commanded to abſtaine from all appearance of euill. And the Apoſtle approoueth his Miniſtery to the conſciences of the Corinthians by this, k2 Cor. 12, 14That hee ſought not theirs, but them.

Eightly, the inconuenience is great that commeth by this abſence, it is the cauſe of a Vagrant, in-ſufficient, idle, and reproachfull Miniſtery, and an euident occaſion of keeping out of ſufficient men and able Work-men, both able and apt to teach, and of impoueriſhing ſuch as are already entred. This is the cauſe of many wandring Leuites, and of ſundry that ſit idle for want of imployment.

Laſtly, this ordinary abſence is againſt the Statutes of Princes, and the decrees of Counſels, holden not onelyonly in the moſt pure times, but in the moſt palpable times, euen as it were at midnight, when the whole earth was ouer-ſhaddowed with darkneſſe. Theſe appointed lConci. Antioch can. 17. Conc. Sardi c. 14. Can ſi quis vult diſt. 39. Conc. Calſid. can. 10. Conc. Trid. ſeſſ. 7. ca. 8.many Cannons and Conſtitutions, charging the Miniſter to bee reſident in Gods Tabernacle, not to be abſent from his Pariſh, leaſt hee looſe that excellent Talent which God hath beſtowed vponupon him: appointing that no man ſhould be ordained Miniſter of two Churches, but limiting him to remaine in that, vntounto which hee was firſt called. If any be called to another charge, let him ſimply giuegive ouer the former, and claime no intereſt in it. If any be otherwiſe, he ſhall be prohibited from the Lords Table, and be excommunicated.

Hitherto we hauehave ſhewed the neceſſity of the Paſtours preſence, and opened the reaſons whereby it is confirmed and ſtrengthned. Now it remaineth to anſwere ſuch obiections mObiections brought to iuſtifie the Paſtors abſence.as are brought, to iuſtifie the ordinary abſence from the charge which hee hath taken vponupon him. There are many thinges brought and alleadged to warrant this abſence. Salomon teacheth, that the Sluggard is wiſer in his owne conceit, then ſeauen men that can render a reaſon. The cauſes that are pretended to excuſe and defend the Paſtours abſence, are taken partly from the holy Scripture, and partly from naturall reaſon. Obiection 1.Firſt, they ſay it was lawfull and lawfully practiſed in Epaphras, who was the Miniſter of the Coloſſians; yea, a faithfull Miniſter, yet abſent from that Church. Col. 1, 7. and 4, 12. The like might be ſaid of Epaphroditus abſent from the Phillippians. Anſwere.I anſwere, firſt it doth not appeare plainely and directly, that they were the Paſtors of thoſe Churches; rather it ſeemeth they were Euangeliſts, that went from place to place, and alwaies ſeconded the labours of the Apoſtles. For it is to be thought that Archippus nCol. 4.was the Paſtour of the Coloſſians, who is charged to looke to his Miniſtery that he had receiued in the Lord, that he fulfill it. Secondly, their abſence was not wilfull and ordinary, but they were imploied by the neceſſary occaſions of the Church, choſen and enioyned to diſpatch the buſineſſe thereof.

Obiection 2.Againe, they obiect that hee which preacheth the Goſpell, muſt liue of the Goſpell. 1 Cor. 9. but without ioyning Liuing to Liuing, as it were houſe to houſe, all cannot liue by reaſon of the ſmalneſſe and ſlenderneſſe of the liuing, therefore it is tollerable in ſome. Anſwere.I aunſwere, the want of ſufficient prouiſion, cannot bring with it a ſufficient tolleration. It dooth no more warrant the Act, then to do euil, that oRom. 3, 8.good may come therof, whoſe damnation is iuſt. If there be a rouing Miniſtery among vsus, and a wandring vp and downe of ſuch as offer their ſeruice for ten ſhekles of Siluer, and a ſute of apparrell, and an ordinary allowance of meate and drinke: it belongeth to the Magiſtrate to reforme this diſorder, and to redreſſe this miſcheefe. Thus it was among the Iewes in the Old Teſtament: but this miſery and calamity fell vponupon them, pIudg. 19, 1.when there was no King in Iſraell. Secondly, it is better to take ſome other lawfull meanes in ſuch pouerty of the Church, as to labour with the hands as qAct. 20, & 1. Theſſ. 3, 8.Paul did, or to practiſe ſome other laudable ſcience, which will be without offence to God or Man.

Obiection 3It is in his power to roote vp, that did plant: it belongeth to him to pull downe, that did build: he can deſtroy, that doth preſerue. But the poſitiue Law of man appointed them their circuit and boundes, and conſequently may order them as it thinketh, and may giuegive leaue of abſence.

Anſwere.I aunſwere, that Magiſtrates may not abrogate and aboliſh Lawes conſtituted and conformed according to Gods Lawes. Againe, the diuiſion of Pariſhes is not from men, but of God. For when the Scripture rAct. 24, 23, & Tit. 1, 5. and 1 Cor. 12, 40.willeth Elders to bee choſen for eueryevery Church, and that theſe aſſemblies ſhould bee with the greateſt conuenience of order and comelineſſe; it is plaine, that thereby is preſcribed, a diuiſion of nationall Churches into particular Congregations. For this cauſe Paule left Titus in Creta, that he ſhould continue to redreſſe the thinges that remaine, and ſhould ordaine Elders in eueryevery Citty. So the Apoſtles ordained Elders by election in eueryevery Church.

Obiection 4.Againe, it may be ſaid, a man may hauehave two Liuings, being by Law vnited, Therefore before they be vnited. Anſwere.I anſwer, if the vnion bee ſuch, that there may bee but one body, and one competent and commodious reſort thereof together in one place, ſo as one Paſtour may fitly inſtruct them, and lead them out and in, in the duties of Religion, in the ſanctification of the Sabbaoth, in the practiſe of holineſſe, and in example of life: then it followeth, that albeit it be lawfull to make this coniunction, yet it is not proued lawfull before the vnion. It is lawfull, being made one Congregation, one aſſembly, one Church, which is vnlawfull ſo long as it remaineth diuided, & maketh two Congregations, two aſſemblies, two Churches. For the Miniſter may conueniently teach them together, whom he cannot poſſibly teach aſunder; as the Schoole-maiſter may teach the Schollers that belong to one Schoole, but not thoſe that belong to diuers.

Obiection 5.Moreouer, if it bee vnlawfull, then eſpecially in this point, and for this cauſe, becauſe he receiueth maintenance where he doth not labour. But it is lawfull to take wages, where there is no worke doone, as appeareth 2. Cor. 11, 8. Where Paule ſaith; I robbed other Churches, and tooke Wages of you to doe you ſeruice. Anſwere.I anſwer, the place is to be vnderſtood of extraordinary Miniſters, and of extraordinary occaſions, when, and where, no ſetled and ſufficient maintenance is eſtabliſhed, and therefore doth not prooue the matter in queſtion. And where as according to our diuiſion of Pariſhes, lands, are occupyed by Forrainers and Strangers; and conſequently, Tithes and duties taken of them, without any feeding of them, it was ordained to eſtabliſh a certaine, knowne, and definite maintenance, and beſides the Miniſter not failing in his calling, they may be partakers of his labour.

Obiection 6.Furthermore, it is obiected, that Paſtors are not tied to particular places, but are diſcharged by a generall teaching. It skilleth not where 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 blameleſſe. Therefore there is no vnlawfull non-reſidency. For God hath ordained (ſaith the ſ1 Cor. 9, 14Apoſtle) That they which Preach the Gospell, may liue of the Gospell. Anſwere.I anſwer, they are not onelyonly Miniſters of England, but of ſuch a particular Congregation, and hauehave their maintenance of ſuch a particular Church, and therefore are bound to imploy their labour in that particular place. He that hath not a particular charge and Church to care for, will care indeede for no Church as he ought to care. For if that which is tAriſt polit. lib. 2.cared for of all, is cared for of none: then he that hath but a generall care, of one place no more then of another, commonly neglecteth all. When God ſent Ionah the Prophet to Niniue, uIon. 1, 2, 3.he ſinned in going to Tarſhiſh. If he had preached neuer ſo duely 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 ſhameleſſe, as they dare openly auouch, that they are as much bound to the Church of Ieruſalem, if they might hauehave acceſſe thereunto, as to that people that called them, and doe maintaine them. Verily, this argueth little learning, and leſſe conſcience. For this were to change a Paſtor into an Apoſtle, a limited office into an vnlimited, and as great a wonder as to bring all the world into the circuit and compaſſe of a little Towne. And we ſee it is directlie againſt the order of the Scripture, which calleth them Miniſters of ſuch and ſuch a particular Church; xActs 20, 17. Phil. 1, 1. Reue. 2, & 3.as of Epheſus, of Pergamus, of Sardi, and the reſt. So when generall teaching yMath. 28, 20is Apoſtolicall, particular is z1 Pet. 5. 2. Heb. 13, 17.Paſtorall, which is limited to a certaine place. Againe, it is a thing in it ſelfe vnreaſonable, and to the people iniurious, that they ſhoulde receiue their Wages in one place, and performe their ſeruice in another place: that one ſhould giuegive them their hire, and another hauehave the profit of their paines. Would not a man thinke he had wrong done him, if he hyring a ſeruant, another ſhoulde take the labour of his hands? Or ſhould that ſeruant be excuſed, who hauing wages paid him by his Maiſter, ſhould apply himſelfe in another mans work? Or, when a man hireth a ſhepheard to looke to his ſheepe, will hee not complaine if they be neglected, and another mans ſheepe fed and attended? Or, can ſuch a ſhepheard thinke his duty diſcharged, albeit he be neuer ſo diligent and watching in looking to the ſheepe of another? A Shepheard hath a particular Flocke to attend, which hee muſt watch: a Seruant muſt diſpatch his worke that hath hired him. Thus it ought to be with eueryevery faithfull Miniſter, he hath his ſpeciall ground to Till, his proper houſe to build, his Flocke to feede, his Citty to watch, his Army to lead, and may not wander out of the boundes and borders limited vntounto him.

Obiection 7Others alledge in excuſe of this abſence, that many of them giuegive neceſſary attendance vponupon their Lords and their Families, and being their Houſhold Chaplaines, and ſo doing ſeruice to great perſons, are forced to bee abſent from their Cures. Anſwere.I anſwere, this ſauoureth of couetouſneſſe, or of ambition, or rather of both. They hauehave couetous hearts, and aſpiring mindes. If they hauehave peculiar charges of their owne, Who compelled them to be other mens Chaplaines? Or if they be to attend vponupon their Lords, who compelled them to take the charge of Soules? It was an vſuall thing among the godlie Kinges of Iudah, to hauehave their Prophets at their elbowes to teach them, to ſtirre them vp to good thinges, and to keepe them from falling into ſinne. The Prophet Dauid had Gad the Seer belonging vntounto him, a1 Sam. 22, 5 2 Sam. 24, 11who was with him in his baniſhment, and was as his Counſellour, he was retained both in proſperity and aduerſity with him. And it is a commendable thing, not only in Princes, but in men of State and high place, when they entertaine ſuch for a louelove of the truth, to inſtruct them and their families in the knowledge of godlineſſe: when they eſteeme them as the Miniſters of God, and giuegive them (not ſingle, but) that double honour which Gods word alloweth them: and when they can be content to heare the Law at their mouthes, and ſubmit themſelues to the obedience of that which is ſpoken vntounto them in the Name of the Lord. Yea, ſuch as are ſo entertained, may highly aduance Gods glory, and doe great good with ſuch great men, and in ſuch great Families, if they regard to doe good ſeruice to God, rather then to themſelues; if they doe not flatter to pleaſe men, but deale carefully and conſcionably in their places. But ſuch as are of high calling, may hauehave attendance and ſufficient ſeruice done vntounto them by others, that are without Cures, and hauehave no charge of ſoules committed vntounto them: and as they are willing to entertaine them, ſo they are able to maintaine them, that they ſhall not liue of the Churches which they doe not inſtruct.

Obiection 8.Laſtly, they pretend that they teach commonly by themſelues, but continually by their ſubſtitutes. They come often among their people, and teach them by Curates which they hauehave ſet in their places: and therefore they ſinne not by Non-reſidency. Anſwere.I aunſwer, this often teaching is not ſufficient, where continuall watchfulneſſe is required. The Lord neuer ſaid vntounto him [Teach often:] but preach the word in ſeaſon, and out of ſeaſon. He is accurſed that doth the worke of the Lord negligently. Iere. 48, 10. Diligence is required, where danger is feared. The flockes that are in danger of the Wolfe, bGen. 31, 40 Luke 2, 8. Eſay 62. 6.are watched day and night. The Enemy is alwayes at hand, and watcheth his aduantage by the abſence of the Paſtour. If they could couenant and agree with the aduerſary, neuer to aſſault their charges, but at cettaine times and ſeaſons of the yeare, and bargaine with him not to meddle in their abſence, they had ſome good pretence for their negligence, and might bee ready to meete him when he commeth to tempt and ſeduce their people.

Againe, they cannot bee diſcharged by a Deputy, where they are to performe perſonall duty: neyther are they freed from blame by other mens guifts, where they are to practiſe their owne guifts. Theſe are like to the Prieſtes, cNum. 7, 9. & 2 Sam. 6, 3.who beeing commaunded to beare the Arke vppon their owne Shoulders, did ſet it vponupon a Cart, and draw it with Oxen. So ought the Miniſters to feede their Flockes themſelues, and not put them to bee fed of others. Some dDamaſus epiſt. 4.compare ſuch fooliſh and idle Paſtours that put ouer their charges to others, vntounto Harlots, which ſo ſoone as they hauehave brought forth their Children, by and by commit them to be kept and nouriſhed of others, that they may ſooner giuegive themſelues to their luſts againe. Others reſemble them to a eEſpenc. lib. 3. digreſſ. ad 1. Timoth.man that doth marry a Wife, and being himſelfe vnapt for generation, or vnwilling to giuegive due beneuolence, is content ſhe become fruitfull, and made the Mother of many Children by another Father: ſo is he accounted and preſumed to be as vaine a man, who being eſpouſed and married to a Church (as a man to his Wife) doth vſe the help of others in getting ſpirituall Children vntounto God. Chriſt Ieſus is the Shepheard, f1 Pet. 5, 4.the cheefe and great Shepheard of the Sheepe, all other Paſtours are but his Seruants and Subſtitutes: and therefore themſelues being his Deputies, they cannot make a Deputy, no more then one Seruant diſcharge himſelfe by another. So then, we muſt know, that they can no more be ſaide to preach the Word, that preach by others; then to be reſident, that are reſident by others: or to bee godly that lead a godly life by others; and thus they may be ſaued by others, and themſelues goe to Hell. But as eueryevery man is bound to liue godly himſelfe, ſo is eueryevery Paſtour bound to preach in his owne perſon. This appeareth vnderunder the compariſons and ſimilitudes of Builders, Captaines, Ambaſſadours, Stewards, and Shepheards, which wee ſpake of before. When a man hath made choyce of a skilfull and cunning Builder to build his houſe, the Worke-man hath not done his duty, if he put it out to bee finiſhed by another. When a Prince hath made choyce of a Generall to lead his Army againſt the Enemy, he may not ſend another in his roome, and himſelfe ſit idle at home, but his alleageance bindeth him to goe in his owne perſon. The like we might ſay of the reſt. Thus we hauehave ſeene at large, that the louelove betweene the Paſtour and people ouerthroweth the ordinary abſence, without iuſt and conſcionable cauſes the one from the other, ſo that if the Miniſter would aſſure his owne heart that he loueth the ſheepe which he hath taken vponupon him to teach, he muſt ſhew it by feeding them with the wholeſome and heauenly paſtures of the word of God.

Secondly, it reprooueth ſuch as outwardly are in ſheepes cloathing, but inwardly are rauening Wolues vntounto the Flocke; not carefull Paſtours, not louing Parents, but ſuch as hauehave no prouiſion, no ſtore, no food, no Bread of Life to breake vntounto them, but ſeeke to ſtarue and famiſh them through want of Milke and meat to put in their mouthes. If they be reſident and remaine with them, and yet doe not inſtruct them, and preach vntounto them, it is all one as if they were abſent from them. If there be meat and drinke in the houſe, and none ſet vponupon the Table or giuen to the Children, they may dye and periſh for hunger.

Theſe idle Drones are no better then Murtherers and Man-ſlayers; nay, Soule-ſlayers, which is the greateſt and moſt bloody Murther. For as the Steward that ſhould feede the bodies of ſuch as are in the Family, and pineth them to death, is a Murtherer: and the Nurſe, that vndertaketh the nouriſhing of the Childe, and yet eyther through daintineſſe or idleneſſe, or wilfulneſſe, will not draw out the breaſt, but ſuffereth the Child to languiſh and periſh, is a Murtherer of the Childe: ſo ſuch as are Stewards of Gods houſe, and Nurſes of Gods people, yet feede not their Soules, but ſtarue them to death, are Bloud-ſuckers and Murtherers in the higheſt degree. They are worſe then the Canibals that liue vponupon bloud: for theſe liue vponupon the ſoules of men, and carry them head-long to Hell. The Lord complaineth in the Prophet, gHoſ. 4, 6.That the people periſh through want of knowledge. Such as are blindely led, doe fall into the Ditch with their blind Leaders. The bloud of ſuch as periſh in their ignorance through want of teaching, hEzek. 3, 18.ſhall be required at the Watch-mans hand. The Prophet Dauid hauing the Water of the well of Bethlehem (that he longed and luſted to taſt) brought vntounto him, i2 Sam. 23, 17yet would not drinke thereof when he had it, but poured it for an offering vntounto the Lord, becauſe it was the bloud of the men that went in ieopardy of their liues. O that theſe men would conſider of their ſinne, and had a feeling of their iniquity, that they eate and drinke the bloud of Men, and maintaine themſelues by the deſtruction of their ſoules. Suppoſe he lead an vnblameable life, giuegive good example to others, keepe hoſpitality, fill their bellies, make peace among his Neighbours, be able priuately to exhort and comfort them, and to performe other common workes of Charity: yet he hath not diſcharged the duty of a Miniſter, vnleſſe he preach vntounto them diligently and faithfully, and diuide the word of truth aright.

Vſe 3.Laſtly, ſeeing the Miniſter and people ought to be as Father and Sonne, this ſheweth the duty of the people that are vnderunder their Miniſtery, that they regard their Miniſters as their Parents, honouring them, yeelding them due recompence, eſteeming them as Fellow-workers with God, to beget them to Chriſt, to turne them to Saluation, to nouriſh them vp, and continue them in the eſtate of Chriſt. Nay, we ſhould account of them (if it be poſſible) more then of naturall Parents. Of our Parents wee hauehave receiued onelyonly to be; Of our Miniſters we hauehave receiued to be well. Of our Parents we hauehave taken our firſt birth: of our Miniſters we hauehave obtained our ſecond birth. Of our Parents we hauehave beene brought into the World by Generation: of our Miniſters we hauehave bin brought into the Church by Regeneration. Our firſt begetting was to death: our ſecond or new birth, is to Life and Saluation. By the firſt birth wee are Heires of Wrath: by the ſecond we are made the Sonnes of God. So then, if it be better for vsus to be borne againe of Water and the Holy Ghoſt, kIohn 1, 13.which cannot proceede from the will of the fleſh, nor from the will of Man, but of God: we ought to eſteeme of thoſe that are Inſtruments of our Regeneration, as dearelie and tenderly as if they were our Parents, and to ſay with the Apoſtle; lRom. 10, 15How beautifull are the Feete of them which bring glad tydings of pcace, and bring glad tydings of good thinges? Hence it is that he ſpeaketh to the Theſſalonians, m1 Theſ. 5, 12We beſeech you Brethren, that ye acknowledge them that labour among you, and are ouer you in the Lord, and admoniſh you, that ye hauehave them in ſingular louelove for their workes ſake.

The fift Commaundement calleth and comprehendeth, all Paſtours vnderunder the Name of Parents, to teach vsus to know thoſe that hauehave begotten vsus vntounto the Lorde, and to note the time, the meanes, and the perſon that hath brought that bleſſing vponupon vsus. It hath beene an old and ancient cuſtome, for men to celebrate their birth-day, nMath. 14, 6.as we ſee in Herod, who vſually made a great Feaſt at it: much more oughteſt thou to make thy New-birth day, wherein thou was borne againe and made the Childe of God, a day of ſolemnity neuer to be forgotten, and to reioyce therein aboue all thinges and times in the World. This reprooueth thoſe, that regard not to heare them, nor care to attend to their Doctrine. For as God condemneth the abſence of the Paſtour from his owne people; ſo he reprooueth the abſence of the people from their owne Paſtour. Some hold of Paule, ſome of Cephas, ſome of Apollos, and delight more in the guifts of a Straunger, then in the Miniſterie of him whom the Lord hath placed ouer them. Obiection.But may wee heare none but our owne Paſtours? What if they be vnapt to teach, and vnable to inſtruct? Anſwere.I anſwere, we may heare others, and prooue many Spirits, but we ought not willingly to bee abſent from our owne aſſemblies, where our preſence and company is eſpecially required. I am no Patron of vnpreaching Prelats, I wiſh them eyther reformed, or remooued: eyther amended or depriued. If a man want foode at home, he may lawfully aske Bread and take releefe abroad: but when a man is plentifully ſtored, or at leaſt, competently and conueniently prouided for at home, it is a ſhame to take the Bread that is appointed for others. Be it that other Paſtours hauehave greater guiftes of learning, of zeale, of vtterance, then our owne: yet wee are bound to heare them, to pray for them, to attend vponupon them, as they attend vponupon vsus. He hath commanded eueryevery oProu. 5, 15.Man to eate his owne Bread, and to drinke the Water of his owne Ceſterne, contenting himſelfe with his own eſtate, not enuying the better eſtate of another.

Wee ſee how mercifully the Lord dealeth with thoſe of the lower and poorer ſort, who hauehave little and the ſame homely prouiſion of fare, in compariſon of others that are full fed, and fare deliciouſly eueryevery day, and are charged with many Children to bring vp; yet pDeut. 8, 2 Dan. 1, 13, 15.both they and their children are as healthfull 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 ouer-flow in all the dainties and delicacies of the World. So we may be well aſſured, that the Lord will much more prouide for our Soules, and bleſſe that prouiſion that he hath appointed for vsus, albeit it be but meane and ſimple. When a man is ſicke in body, he will preferre that Phiſition which knoweth beſt the ſtate of his body, who is moſt likely to doe him moſt good, although perhaps ſome other be better learned and deeper skilled. Thus ought it to be with vsus, our owne Paſtour, which is the Phyſition of our Soules, knoweth beſt our eſtate, ſeeth whereof wee hauehave neede, vnderſtandeth the Nature of our diſeaſe; and conſequently, is beſt able to reſtore vsus to health againe. He that hath more learning, may profit by him that hath leſſe, may profit (I ſay) euen in knowledge. For the Lord ſpeaking by the mouth of his Miniſter, whom hee hath in ſome meaſure furniſhed with guifts, many times teacheth the wiſe by the ſimple, and the great learned man, by him that is inferiour to himſelfe. The Lord Ieſus qIohn 1, 29.was oftentimes preſent at the Sermons of Iohn. The Prophets that were extraordinarily called, diſdained not the Miniſtery of the Prieſtes, rHag. 2, 11, 12.but were content to learne the law of them. This is the Lordes doing, to aduance his owne glory, and to humble the higheſt Teachers of the Church. The Apoſtle hoped to profi… by the Romaines, as ſRom. 1, 12.they ſhould by him. EueryEvery 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 Authours of this diuiſion and diſtinction; who hauing conuerted many to the Goſpell, ſeparated them, and ordained them Elders, not onelyonly according to the number of their Citties, tReaſons why the people ſhould attend their owne Paſtours.but alſo according to their ſeuerall multitudes, which are called Churches. For euen as God hath diſtributed the Ciuill State of the World into Kingdomes, Prouinces, Shires, Citties, and other Dominions, and hath ranged them into ſeuerall meetings: ſo he hath diuided his Church into certaine and ſeuerall aſſemblies, for the better ordering and edifying of them: and therefore the diſtinction of particular Churches, is not of humane inuention, but of diuine inſtitution.

Hence it may be concluded and inferred, that one Paſtour cannot be ouer all aſſemblies, nor all aſſemblies vnderunder one Paſtour. EueryEvery Shepheard muſt hauehave his owne Flocke, and eueryevery Flocke muſt know his owne Shepheard. There is a neere band and mutuall coniunction betweene theſe two. The Miniſter is charged with his owne people by the ordinance of God, he muſt attend the Flock committed to his care and Cure, ouer which the Lord hath made him Watch-man and Ouer-ſeer. This is the knot that tyeth the people faſt to their owne Paſtour. EueryEvery one in the Ciuill State knoweth his owne Citty, and to what company he and his whole houſe doth belong. EueryEvery Company in the Citty, knoweth to what iuriſdiction he belongeth. So it ought to be in the Church of Chriſt, eueryevery particular Chriſtian ſhould be annexed vntounto one certaine aſſembly, and bee there enrolled as a member of that ſociety, to liue vnderunder the Miniſtery and gouernment thereof. For where ſhall we rather hope to receiue good, then vnderunder that Miniſtery which the Lord hath ſet ouer vsus? Or from whom rather ſhall we expect the bleſſing of God, then from him whoſe labours he hath promiſed to bleſſe? Hence it is that the Apoſtle ſaith; uHeb. 13, 17Obey them that hauehave the ouer-ſight of you, and ſubmit your ſelues, for they watch for your Soules as they that muſt giuegive accounts, that they may doe it with ioy, and not with greefe, for that is vnprofitable for you. Heere he addeth many reaſons, as it were vponupon an heape, to vrge vsus to this duty. If they watch for our Soules, we alſo ought to waite vponupon them: If that they muſt render an account for our Soules, we muſt alſo render an account of their labours beſtowed vponupon vsus. If they muſt doe it with ioy, and not with greefe, we are charged by our obedience to the Goſpell, and by ſubmitting our ſelues to the Miniſtery of our owne Paſtours, to Miniſter all comfort, and giuegive them cauſe of reioycing in their labours. But if wee ſeuer our ſelues from them, and refuſe their Miniſtery; we greeue them, not comfort them: we diſcourage them, not encourage them: we afflict them, not reioyce them. It is therefore a moſt vaine pretence, and great folly of ſuch as being reprooued for their negligence, in reſorting to their owne Paſtours; anſwere, that they can profit more by another, they can be edifyed better by hearing in another place, whereas peraduenture, they regard not to heare any man, and contemne the Goſpell, out of whoſe mouth ſoeuer it proceed and be vttered. Beſides, we hauehave greateſt hope of receiuing bleſſing from our owne Paſtour, and eueryevery member of the ſame aſſembly, muſt ſeeke the Lord, and ſerue him in the place appointed vntounto vsus for that purpoſe, and therefore wee ought not to with-draw our ſelues from thence, where our preſence is required. If God hauehave put the word of x2 Cor. 5, 15.Reconciliation into his mouth, to ſay vntounto vsus in the Name of the Lord, be ye reconciled vntounto God, and hauehave made an Ambaſſadour to ſpeake in his Name, who is he that ſhall ouer-rule the ordinance and counſell of God, or refuſe to ſubmit himſelfe vntounto his moſt holy and mercifull aſſignement? Secondly, this conuinceth and reprooueth thoſe, that contemne, deride, ſcorne, abaſe, abuſe, and reuile their Miniſters.

Theſe are vngodly and vngratious Children, that thus behaue themſelues toward their ſpirituall Fathers, and bereaue themſelues of the bleſſinges that belong to ſuch as obey their Parents. Theſe are like to curſſed Cham, that mocked his Father, and heard an horrible curſſe denounced againſt him, which tooke effect afterward in his ſeaſon: or to thoſe malicious Children, y2 King. 2, 24which mocked the Prophet, ſcorned him and his calling, and brought vponupon themſelues the iudgements of God. If we follow their ſinne, let vsus looke for their end; if we walke in their waies, we muſt be aſſured of their wages: and if we imitate their deedes, wee ſhall be partakers of their deſtruction. How many are there among vsus, that are growne to that hight of ſinne, that they regard not the doctrine that is deliuered, but ſet themſelues againſt the Miniſter that doth deliuer it? Theſe men are growne to bee ſhameleſſe and impudent, that regard not the meanes of ſaluation, nor eſteeme of the ordinance of God, nor deſire to heare of their ſinnes. Theſe hauehave ſtiffe neckes and hard hearts, they are come to ſit downe in the ſeat of the Scorners, and they ſhall hauehave the reward of Scorners. And let all ſuch as will know nothing elſe, learne this as a certaine rule gathered out of a continual Tenor of the Scriptures, and the conſtant courſe of Gods iudgements, that when once they beginne to make a mocke of ſinne, and of the meanes that ſhould recouer them out of their ſinne, then wrath is not farre from them, but is neere vntounto them. The more preſumptuous and ſecure they are, the neerer to deſtruction. We ſee this in the people of Iſraell. 2. Chron. 36. 16. When once they began to dally with God; nay, with their owne ſoules, z2 Chron. 36 16.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 vponupon them the King of the Caldeans, who ſpared neither young man nor Virgine, neither auncient nor aged, God gaue all into his handes. This is a fearefull example of his iudgements, that fell vponupon this people for their contempt of the word, and miſuſing the Meſſengers that were ſent vntounto them; to teach all men to beware, and be warned of falling into the ſame ſinne, and returne betimes, that (if it be poſſible) his plagues may be preuented by timely repentance. Few that runne thus farre looke backe againe, to ſay, what hauehave we done? When the meaſure of ſinne is perfected, the time of iudgement is haſtned. Howbeit God is able to touch and to turne their hearts; and his word before contemned, if now it be beleeued, is able to ſaue their Soules.

[Whom I hauehave begotten in my bondes.] Before wee heard how the Apoſtle calleth Oneſimus his Sonne. In theſe wordes he expreſſeth how he became his Sonne; namely, that by his Miniſtery hee begat him to God, and turned him to beleeue the Goſpell. Hee ſetteth downe the force and efficacy of the Miniſtery of the word, and ſheweth, that it is not an empty ſound, and an idle noyſe of waſt words vaniſhed in the ayre without fruit or profit, as fooliſh and franticke Spirits doe blaſphemouſly report, but is an effectuall inſtrument, whereby God worketh the Regeneration, Conuerſion, and Saluation of Men. Heereby we learne, aDoctrine 3. The preaching of the word is the meanes of regeneration.that men are regenerated and borne a-new by the Miniſtery of the Word to bee the Children of God, and Coheires with Chriſt of eternall life, God working by the meanes of his word, and by the Miniſtery of his Seruants, whereby hee conueyeth it vntounto vsus, his Spirit being the powerfull Applyer, Bleſſer, and Effectour of this new-birth. So the Apoſtle ſaith, b1 Cor. 4, 15.In Chriſt Ieſus through the Gospell I hauehave begotten you. The Prophet Ieremy teacheth, That his cIer. 23, 29.Word is like a fire, and like an Hammer that breaketh the Stones. It is able to burne vp and conſume our corruption, and to mollifie our ſtony hearts, that we may hauehave hearts of Fleſh. This the Apoſtle Peter ſpeaketh; d1 Pet. 1, 23, 25.Wee are borne againe, not of Mortall, but of immortall Seede, by the word of God which endureth for euer, and this is the word which is preached among you. In like manner Iames ſaith; eIam. 1, 18.Of his owne will begat he vsus with the word of truth, that we ſhould be as the firſt Fruites of his Creatures.

To conclude, Elihu ſetting downe diuers meanes that God hath, and vſeth to inſtruct Man, and to draw him out of ſinne vntounto himſelfe, maketh this one, and one of the principall; fIob. 33, 23, 24.If there be a Meſſenger with him, or an Interpretour, one of a thouſand, to declare vntounto man his righteouſneſſe, then will he hauehave mercy vponupon him, and will ſay; Deliuer him that he goe not downe into the pit, for I hauehave receiued a reconciliation. Theſe teſtimonies, both of the Prophets and Apoſtles, are plaine to proue, that the word preached is the ordinary Inſtrumentall cauſe of our conuerſion and regeneration, and the meanes that God hath ſanctified to bring vsus to bee members of the Church, and Heires of Saluation.

Reaſon 1.The Reaſons are very plaine to confirme this point of Doctrine. Firſt, the word is of a moſt powerfull 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 Hony, it is purer then the Gold: it is better then the Pearles: more nouriſhable then meate, more forceable then the Leauen, more profitable then the Raine, more comfortable then the Dew that falleth vponupon the Herbs. It is able to make a Blinde man ſee; a Crooked man, ſtraight; a Bond man, free; a poore man, rich; a ſicke man, whole; nay, a dead man, it is able to make aliue againe. This is a great worke, it is a wonderfull Miracle that God worketh in the time of the Goſpell. We are borne dead in ſinnes gEphe. 2, 1.and treſpaſſes, without Faith, without Repentance, without Grace, without God, without Hope, without Sanctification, without Saluation: but the Word of God is able to bring reſtoring of ſight to the blinde, deliuerance to the Captiue, liberty to the bruiſed, healing to the broken hearted, and life to the dead. This is noted, as the end of Paules calling and ſending to Preach the Goſpell; hAct. 16, 18.To open their Eyes, that they may turne from darkneſſe to light, and from the power of Sathan vntounto God, that they may receiue forgiueneſſe of ſinnes, and an inheritance among them that are ſanctified by Faith in Chriſt Ieſus.

Thus alſo the Author of the Epiſtle to the Hebrewes writeth; iHeb. 4, 12.The word of God is liuely and mighty in operation, and ſharper then any two-edged ſword, and entreth through, euen vntounto the diuiding aſunder of the ſoule and the ſpirit, of the ioynts and the marrow, and is a diſcerner of the thoughts and intents of the heart. If any aske the queſtion how it hath this power? I anſwer, not by any inherent quality in it ſelfe, nor by any force it receiueth from man that preacheth it, but from the Supernaturall power of God, kGal. 2. and Pſal. 19, 7, 8, 13who is mighty in the hearts of men, reioycing the heart, conuerting the Soule, giuing wiſedome to the ſimple, graunting light vntounto the eyes, and keeping from preſumptuous ſinnes by it.

Reaſon 2.Secondly, that way whereby God worketh Faith in vsus, by the ſame meanes he beginneth our new-birth, and maketh vsus his owne Children. But the ordinary meanes to worke Faith in vsus, is the preaching of the word; For how ſhall they lRo. 10, 14 17call on him, in whom they hauehave not beleeued? And how ſhall they beleeue in him, of whom they hauehave not heard? And how ſhall they heare 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 heereby, that Faith is the cauſe and beginning of repentance: we ſee alſo that Faith is wrought by the word, and therfore 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, mCauſa cauſae, eſt cauſa cauſatithat the cauſe of the cauſe, is alſo the cauſe of the effect, and therefore the preaching of the Word beeing the cauſe of Faith, which cauſeth Repentance and Regeneration, muſt alſo needes be the cauſe of Repentance, and of Regeneration.

Reaſon 3.Thirdly, it is the ordinance of God to worke this good worke of Regeneration in vsus, becauſe we cannot by our wiſedome, or any naturall guifts in our ſelues (though moſt eſteemed in our owne eyes, and greatly magnified by others) attaine ſanctification of life, or beleeue vntounto ſaluation. This the Apoſtle teſtifieth. 1 Cor. 1. and maketh this the reaſon why God will ſaue vsus by the hearing of Faith preached; n1 Cor. 1, 21.Seeing the World by it owne wiſedome, knew not God in the wiſedome of God, it pleaſed God by the fooliſhneſſe of preaching to ſaue them that beleeue. There is a double knowledge of God, and a double way to know him: one, Naturall, the other Spirituall. Naturall, by the ſight of the Creatures, by the view of the world, by beholding the heauens, oPſal. 19, 1. Rom. 1, 19.which declare the glory of God, whereby the eternity, the Maieſty, the power, the wiſedome, the greatneſſe, the goodneſſe of God doe appeare. Spirituall, by hearing and hearkning vntounto the word of God, which not onelyonly beareth witneſſe to thoſe eſſentiall 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 vntounto them for Chriſts ſake. Naturall reaſon is blind in the matters of God, and though it may ſerue to make vsus without excuſe, it cannot ſuffice to bring vsus to ſaluation without a farther and better guide. So then, the Lord, to make the wiſedome of the World fooliſhneſſe, and to gaine glory to his owne Name, and to ſhew that he hath vouchſafed that grace & mercy to vsus which he denyed to the wiſeſt among the Gentiles, that were learned and skilfull in all humane knowledge, but were vtterly ignorant of his Word, hath raiſed vp to vsus a light which they neuer ſaw, and made vsus to heare the ſound of a voyce which they neuer heard. Seeing therefore the word preached is of ſo great force, that it cauſeth Faith in vsus, which all the wiſedome of the World could neuer worke: it followeth, that this word of God, is the ordinarie cauſe or Inſtrument of our conuerſion and ſaluation.

This is ſo plain, & ſo pregnant a truth, that it is greatly to be wondred, that any ſhould ſtumble or ſtagger at it, and that all doe not ſubmit themſelues vntounto it. Obiections brought to proue preaching not to be the ordinarie meanes to beget faith.But becauſe doubts ariſe, and Obiections are made againſt this point and principle, plainly proued, and firmely eſtabliſhed by reaſons out of the Scripture; let vsus ſee what they are, and how they may be anſwered. Obiection 1.Firſt of all, it is obiected, that there are other meanes effectuall, to worke Faith, and to bring to Repentance: as afflictiō, or priuat admonition. Touching affliction, ſuch as liued in Idolatry, in ignoraunce, in vncleanneſſe, that fauoured wholly of the fleſh, and nothing at all of the ſpirit, hauehave bin brought to confeſſe and forſake their ſinnes, and to humble them-ſelues vnderunder the mightie hand of God; ſome being afflicted in body p2 Chron.as Manaſſeth: others, troubled in Conſcience, feeling the wound of the ſpirit, & groaning vnderunder the ſtroke of Gods iudgements, qActes 9, 6.as Paule in his conuerſion, hauehave by this meanes had Faith and Repentance giuen vntounto them. And touching priuate exhortation, it is made auayleable to turne vsus to God. Hence it is, that the Apoſtle teaching that a beleeuing Husband may with a ſafe Conſcience vſe the company of an vnbeleeuing Wife, and a beleeuing Wife vſe the companie of an vnbeleeuing husband, ſo that the one ought not depart from the other: hee vſeth this Reaſon, q1 Cor, 7, 12, 13, 16.For what knoweſt thou, O Wife, whether thou ſhalt ſaue thy Husband? Or what knoweſt thou (O Man) whether thou ſhalt ſaue thy Wife? So the Apoſtle Peter ſetting downe the wiues duty toward her husband, ſaith r1 Pet. 3, 1Let their wiues be ſubiect to their Husbandes, that euen they which obey not the word, may without the word be wonne by the conuerſation of their wiues. Where we ſee, that ſome are won to the Faith, without the preaching of the worde. Anſwere.I anſwere, it is true that God bleſſeth and ſanctifieth many meanes beſide the preaching of the word, to the good of his Children, as Meditation, Conference, priuate inſtruction, Prayer, feare of Hell, and ſuch like. Notwithſtanding, many that are conuerted to God, are deceiued in the meanes and inſtrument of their conuerſion. For, albeit ſuch as are afflicted are brought to know themſelues, and to acknowledge the damnable eſtate wherein they ſtood, yet it is not the affliction it ſelfe that wrought their conuerſion. The trouble that they ſuſtained and endured, whether it were in body, or in mind, or in both, was ſent by the goodneſſe of God vponupon them, to bring them to a louelove of the word, who before loathed it, and made no account or reckning of it. This is it which the Apoſtle teacheth, ſRom. 3, 20.That by the Lawe commeth the knowledge of ſinne. So affliction may lay before vsus the knowledge of our ſins, but it cannot take them away: it may ſhew vsus our wound, but it cannot help vsus, and heale vsus: it may caſt vsus downe, but it cannot raiſe vsus vp: it may bee a Schoole-maiſter to bring vsus to Chriſt, but it cannot make vsus partakers of Chriſt. It is like a ſharpe Needle, which doth not, nor cannot ſow the cloth, but it is neceſſarie to prepare the way for the thred; or it is like an eating or a fretting corraſiue which cannot cure, but yet it is profitable to make the way for the healing medicine. So the afflictions that God layeth vponupon vsus, may bring vsus to the ſight and knowledge of our ſinnes, and to the conſideration of the miſeries which we deſerue, and to the feeling of the flaſhes of hell fire: but they cannot worke Faith in vsus, nor aſſure vsus of pardon, nor apply to vsus the promiſe of God touching the remiſſion of ſinnes. It maketh a good beginning, but it cannot bring the worke to perfection. The like may bee ſaide of priuate admonition, and a godly conuerſation, which the Apoſtles teach may be meanes of ſaluation to others: it is not ſpoken to leſſen or weaken the authority or efficacy of publicke preaching, as if it were not the ordinary meanes to conceiue, nouriſh, and encreaſe faith in vsus; neither is it ſimply to be vnderſtood that they are able to conuert the ſoule, but onelyonly that they are good occaſions, fit inducements, and profitable helpes to drawe vsus and allure vsus to a liking, and louing, and longing after faith. For when a man that is not a Chriſtian, but an Infidell, beholdeth the holy, pure, & chaſt conuerſation of his Wife after her calling to the knowledge of the truth, and hir ſubiection and obedience toward himſelfe, he may be mooued to embrace the Chriſtian Religion, whereof he ſeeth ſuch worthy fruites. We hauehave a notable example heerof, in uIoh. 4, 39. 42the woman of Samaria, who perſwading the men of the Citty to go out and heare Chriſt, they ſaide vntounto her after they hadde heard his preaching, Now we beleeue, not becauſe of thy ſaying, for we hauehave herd him our ſelues, and know that this is indeede that Chriſt the Sauior of the world. The exhortation of this woman preuailed with them to heare Chriſt, and by their hearing they were conuerted: ſhe was the cauſe of their hearing, their hearing was the cauſe of their beleeuing; ſhee was the Inſtrument that brought them to Chriſt, and hee wrought Faith in them, when they vvere brought vntounto him.

Obiection 2.Secondly, it is ſaide that reading is preaching, and therefore it is a ſufficient meanes of ſaluation. To this purpoſe they quote, Actes 21. Moſes of olde time hath in eueryevery City them that preach him, ſeeing he is read in the Synagogue eueryevery Saboth day. Loe (ſay they) he is preached when he is read, therfore the bare reading muſt needs be preaching; yea, ſome adde it is better then preaching, becauſe when they heare the Scriptures read, they knowe it is the word of God; but when they heare preaching, it is mens expoſition and interpretation, and they know not whether it bee true or falſe, ſound or vnſound, right or wrong. Anſwere.I anſwere, this obiection falleth of it ſelfe, and it is ouerthrowne by that, whereby it is ſought to be ſtrengthned. For if reading be preaching, then reading cannot be better then preaching, inaſmuch as nothing can be better or worſe then it ſelfe. It is not denied but the word (Preaching) may in a general ſence include not only the reading of the word xMarke 1, 45. & 5 20. & 7. 36but any other way of declaring and publiſhing the power, truth, glory, and workes of God, Rom. 2, 20, 21. Pſal. 19, 1, 2. but then it is not vſed as wee take the word in the ſtate of the queſtion. For wee meane by preaching the expounding of the Scripture, according to the proportion of faith, & applying thereof according to the capacity of the hearers. And thus they are ſet downe in the place alledged before, as two diſtinct things, one accompanying and following the other, according to the ordinance of God, and practiſe of the ſeruants of God. Hence it is, that the Apoſtle giueth this as a duty and direction belonging to Timothy, y1 Tim. 4, 13.Till I come, giuegive attendance to reading, to exhortation, and to Doctrine. So it is ſayde in the booke of Nehemiah, zNehe. 8, 7, 8.The Leuites cauſed the people to vnderſtand the Law, and the people ſtood in their place, and they read in the Booke of the Law of God diſtinctly, and gaue the ſence, and cauſed them to vnderſtand the reading. Likewiſe when Chriſt came to Nazareth, where he had beene brought vp, and went into the Synagogue on the Saboth day, he ſtood vp, He opened the Booke, aLuke 4, 17.and read the Scripture: then he cloſed the Booke, he ſate downe, the eyes of all of them were faſtned on him, and he began to preach vntounto them. Thus alſo wee ſee, that when the Apoſtle Paule wrote his Epiſtle to the Romaines, hee excuſed himſelfe that hee could not come to preach vntounto them, bRom. 1, 11, 15, 14.For he longed to ſee them that he might beſtow ſome ſpirituall guift among them, and acknowledged himſelfe a debter to the Grecians, and to the Barbarians, to the Wiſemen, and vntounto the vnwiſe, ſo that as much as lay in him, hee was ready to preach the Goſpell to them alſo that were at Rome. Whereby we ſee, that preaching and hearing are not wtiting and reading: and therefore, as the Apoſtle when hee wrote, did not preach, ſo the people when they read, did not heare.

Moreouer, if we ſhould reaſon a little farther with ſuch as preferre ſimple reading before ſound preaching, how do they know that the worde which they heare read, is the word of God? For the Scipture inſpired of God is the Originals, the Hebrew of the olde Teſtament, the Greeke of the newe Teſtament, in other tongues it ſpeaketh not but by an interpreter; for from theſe two tongues and languages the Scriptures were turned and tranſlated by men, into the French by Frenchmen, into the Dutch by Dutchmen, into the Engliſh by Engliſhmen, and ſo of all other Nations. So that when we read, or heare read the Scriptures in our owne tongues, wee read and heare read the tranſlations of men: as when this word is preached we hear the expoſitions and interpretations of men. And hence it is, that the tranſlations; euen the beſt tranſlations which are among vsus, may be amended and corrected, according as it pleaſeth God to giuegive greater ſight, and better inſight into thoſe learned Languages, and as time diſcouereth the wantes and imperfections of them. But the Scriptures themſelues are free from all errour, no weakneſſe can be diſcouered in them, they cannot bee made better by the iudgement of men, or by length of time. For al Gods workes are pure and perfect, and no man can controule any thing in them. If this be true (may ſome ſay) that the tranſlations of the Scriptures are in ſome ſort the worke of man, how ſhall the people know when they hauehave and heare the worde of God, and when they hauehave and heare the word of man? This may ſeeme to leaue them in a maze and mammering, and to hang their Faith vponupon the will of men, that they ſhall not knowe what to beleeue. I aunſwere, they muſt hauehave in all doubts that ariſe, and in all Controuerſies that do trouble them, they muſt hauehave (I ſay) recourſe to their faithfull and learned Paſtors, whoſe care ouer them, and louelove vntounto them, may giuegive them hope that their ſenſes are exerciſed in the wiſe diſcerning betweene good and euill. Whereby, by the way we may ſee, the neceſſitie of hauing Paſtours and Teachers, able to teach, to conuince, to correct, to inſtruct, to comfort, to reſolue ſuch doubts and demaunds as are mooued vntounto them. Beſides, the people of God hauehave for their direction, both the helpe of comparing one place of Scripture with another, and the aſſiſtance of the ſpirit, to lead them vntounto all truth that ſhall be neceſſary for them to ſaluation.

Moreouer, if we ſhould demaund of theſe men that are wiſe in their own eyes, how they know the word read to be the holy Scripture, what will they anſwere? Will they ſay, by the authoritie of the Church, or by the teſtimony of the ſpirit? But whatſoeuer they ſpeake, they muſt ſpeak againſt themſelues. If they ſay by the Church, the Church alſo ſetteth foorth the preaching of the Goſpell, and chargeth vsus to heare the ſame at the mouth of the Miniſter. Will they ſay by the Spirit? the ſame Spirit will lead them into all truth, and open their hearts to attend the preaching Miniſtry, if they be led by the ſpirit of God. Wherefore to conclude, and to returne to the former obiection, ſuch as hold reading to be preaching, or better then preaching, are either ſuch as are Idoll-Shepheardes that cannot preach, or idle Shepheards that will not preach, or ignorant people that cannot iudge, or carnall Goſpellers, that regard not to heare, or ſuch conceited ſluggards, as liue vnderunder a reading Miniſtry. Theſe are they that condemne the Prieſts and Prophets, nay Chriſt and his Apoſtles of want of wiſedome and diſcretion, to chooſe the beſt meanes; or of ignorance to knowe and vnderſtand what is moſt profitable; or of malice and enuy, to hide from them that which is moſt profitable, or of malice and enuy to hide from them that which is moſt auaileable for their ſoules health. For, if reading be better, they are to bee blamed that vſe the worſe, and refuſe the better. Surely, they would neuer hauehave preached at all, if the naked reading had beene as effectuall. Moreouer, the reading Miniſter by this reaſon, ſhould be the beſt Miniſter, & reading, a better guift then preaching; yea, eueryevery childe might be a better Miniſter then he that preacheth the word. And then, what ſhould we do with Vniuerſities and Schooles of Learning, which are the Nurſes and Seminaries of the Church, to traine vp able men, and to furniſh them with giftes of knowledge. But the guiftes which Chriſt beſtowed for the edification of his Church, when hee aſcended on high, and ledde Captiuitie Captiue, cEpheſ. 4, 11, 12, 13.are all preaching guifts. The want of guifts which the Prophets complaine to hauehave beene in the guides of the people, dEſay 56, 10.was not of reading and reciting the words out of the booke, but the guifts of preaching and expounding the Scriptures. Hence it is, that God reiecteth thoſe that be ignorant, as vnfit and vnable Inſtruments of ſaluation, eHoſea 4, 6.My people are deſtroyed for lacke of knowledge, becauſe thou haſt refuſed knowledge; I will alſo refuſe thee, that thou ſhalt be no Prieſt to me. And in another place, fMal. 2, 7.The Prieſts lips ſhould preſerue knowledge, and they ſhall ſeeke the Lawe at his Mouth, for hee is the Meſſenger of the Lord of hoaſts. Laſtly, the preaching of the word is acknowledged & confeſſed to be the onelyonly gEſay 49, 22. 2 Chron. 15, 3.eſſential mark of the Church, ſo that it alone is of force to worke faith and ſaluation.

Obiection 3Thirdly, if reading of the Scriptures be not an ordinary meanes to worke Faith in Chriſt, and Repentance from dead works, as well as the liuely preaching of them, it will follow that the Miniſters themſelues want the ordinary meanes, becauſe they by reading doe furniſh themſelues to preach to others, but ſeldome do heare others preach. Anſwere.I anſwere, they want not the ordinarie meanes from their owne preaching, though they hauehave no other, though they heare no other. They hauehave faith before they enter into that calling, but it is confirmed by their owne Miniſtry. Hence it is, that the Apoſtle mouing Timothy to giuegive himſelfe to reading, to be diligent in exhortation, to plant ſound Doctrine, and to encreaſe in ſuch guiftes as were beſtowed vponupon him, addeth, h1 Tim, 4, 16Take heede to thy ſelfe, and vntounto learning: continue therein, for in doing thus, thou ſhalt ſaue both thy ſelfe, and them that hear thee. Where we ſee, he ſheweth that his Miniſtry ſhould be a meanes not only to ſaue others, but to ſaue himſelfe. And there is no faithfull Miniſter, but in reprouing, he reproueth himſelfe; in teaching, he teacheth himſelf; in threatning, he threatneth himſelfe; in comforting, hee comforteth himſelfe; in ſtrengthning others, he ſtrengthneth himſelfe; yea, hee findeth and feeleth his owne Miniſtry as forcible and powerfull to his own ſoule, as euer he perceiued the Miniſtry of another. The threatninges of God denounced by his owne mouth in the name of GOD, hauehave made him ſhake: the conſolations that he hath pronounced, hauehave entred into his ſoule, and refreſhed his bowels. And of this we hauehave from time to time to our owne comfort, a bleſſed experience. Beſides, if the Lord would bleſſe other wayes and means to the Miniſter, who is neceſſarily reſtrained by the commandement of God, & the diſcharge of his calling from the hearing of others, what is that to the people, who are charged to heare the Law from their mouthes, and no way hindred from the performance of this duty? ſo that they muſt followe the way that God hath left vntounto them, that is; to attend to the ordinance which hee hath chalked out vntounto them.

Obiection 4.Fourthly, it may be ſaide, that Chriſt appointed reading to be an ordinary meanes to beget Faith, when he ſendeth out his Apoſtles into the world, to iMath. 28, 14teach all Nations, which includeth a commaundement to teach them by writing, as well as by worde, and conſequently implyeth, that the people ſhould be taught as well by reading their writings, as by hearing their preachings to come vntounto faith. Heereupon it is, that Chriſt willeth the people to ſearch kIohn 5, 39. and 20, 31. Luke 16.the Scripture, becauſe in them they thought to hauehave eternall life, & they did teſtifie of him. And the Apoſtle Iohn ſaith, Theſe things are written that yee might beleeue, that Ieſus is that Chriſt, that ſonne of God, and that in beleeuing ye might hauehave life through his name. So Abraham ſaide to the rich man, They hauehave Moſes and the Prophets, let them heare them. Anſwere.I aunſwere, the commandement giuen to the Apoſtles, concerneth principally the preaching of the Goſpell by word of mouth, and liuely voice vttered in the hearing of the nations, and therefore ſome of them wrote more, ſome of them leſſe, ſome of them nothing at all. But if the commandement had beene as general for writing as for preaching, none of the Apoſtles would hauehave omitted it, nor could hauehave ſtayed their pennes without a manifeſt breach of their owne duty, and Gods commandement. Now, ſo farre as their writing was one kind of teaching, and included in that word, the meaning is for confirmation & preſeruation of that truth which they deliuered & preached among them. Thus the Apoſtle ſpeaketh to the Corinthians, l1 Cor. 15, 1, 2I declare vntounto you the Goſpell which I preached vntounto you, which ye hauehave alſo receiued, and wherein ye continue, & whereby ye are ſaued, if ye keepe in memory after what manner I preached vntounto you, except ye hauehave beleeued in vaine. Likewiſe writing to the Romaines, mRom. 15, 14 15.I my ſelfe am perſwaded of you (my Brethren) that ye alſo are full of goodneſſe, & filled with all knowledge, and are able to admoniſh one another: neuertheleſſe, I hauehave ſomwhat boldly after a ſort, written vntounto you as one that putteth you in remembrance, thorough the grace that is giuen me of God. So the Apoſtle Iohn ſaith, n1 Iohn 2, 21I hauehave not written vntounto you, becauſe ye know not the truth, but becauſe ye know it, & that no lye is of the truth. Whereby we ſee, that they wrote to thoſe to whome before they had preached, to confirme them in the truth, which they had imbraced and receiued. They did not write to them that were wholly ignorant of the truth, and had neuer heard the Goſpell: but to ſuch as they hadde taught, to the end that either ſtanding in it, they might be eſtabliſhed, or being falne from it, they might be recouered and reclaimed. Thus he commendeth o1 Theſ. 3, 12the Theſſalonians, becauſe they had kept all the ordinances and traditions receiued from him; and thus he telleth the Galathians, pGalath. 1, 6.That he maruailed much, that they were ſo ſoon remoued away vntounto another Goſpell, from him that had called them in the grace of Chriſt. It remaineth therefore, to anſwere ſuch teſtimonies as are alledged to iuſtifie the ſufficiency of reading, and to make it an ordinary meanes of ſaluation.

Touching the place, Iohn 5. commanding the ſearching of the ſcriptures, Chriſt Ieſus in the ſame referreth them to the Scriptures or worde written to correct their iudgements touching himſelfe, his perſon, and offices. For, whereas they beleeued not the Sermons of Chriſt, and the Lord Ieſus could not ſafely referre them to the chaire of the Scribes and Phariſees, who were groſſely deceiued, and maliciouſly blinded in that Myſtery, there remayned onelyonly the reading and ſearching of the Scriptures, that thereby they might learne the truth of his Sermons.

Againe, where the Apoſtle ſaith, Theſe things were written that ye might beleeue, Iohn 20. it is to be vnderſtood of the Myracles of Chriſt, wrought for confirmation of his Doctrine, and for ſtrengthning of faith, as appeareth in the words immediately going before, qIohn 20, 30.Many other ſignes alſo did Ieſus in the preſence of his Diſeiples, which are not written in this Booke. And that this is the true and right end of Myracles, apeareth by the Apoſtle to the Hebrews, where he ſheweth, that the Goſpell began firſt to be preached by the Lorde, and afterward was confirmed vntounto vsus by them that heard him, rHeb. 2, 4.God bearing witneſſe thereto, both with ſignes and wonders, and with diuers Myracles & gifts of the Holy-ghoſt, according to his owne will.

Laſtly, where it is ſaide, They hauehave the Bookes of Moſes, and the writings of the Prophets, let them heare them, Luke 16. This is the ſumme of all our Sermons and preachings, we preach nothing out of the Law and the Prophets, but both Moſes and the Prophets, muſt bee expounded and applyed. The Eunuch fAct. 8, 30, 31ſitting in his Chariot, had Moſes and the Prophets, and read them as he ſat; yet when Phillip came to him, and asked, Ʋnderſtandeſt thou what thou readeſt? He anſwered, How can I without a guide? Furthermore, the reading of the Scriptures, is not heere oppoſed againſt the preaching of them, but againſt Viſions and Apparitions of the dead, as the Prophet ſpeaketh, tEſa. 8, 19, 20When they ſhall ſay vntounto you, Enquire of them that hauehave a ſpirit of diuination, and at the Soothſayers which whiſper and murmure, ſhould not a people enquire at their God? From the liuing to the dead? To the Law, and to the Teſtimony, if they ſpeake not according to this word, it is becauſe there is no light in them.

Obiection 5.Fiftly, if the word preached bee the ordinary meanes of bringing vsus vntounto ſanctification, and ſo to ſaluation; then where it is not, there is not ordinarily ſaluation, and conſequently no Church viſible, where no Miniſter is. Heerby we ſhall condemne many particular Congregations to be no viſible churches, becauſe they want the publicke preaching of the word. Anſwere.I anſwere, let this bee ſuppoſed which is not graunted, yet in ſuch aſſemblies many may appertaine and belong to the Church Catholicke. Secondly, the reputation of the Church, holdeth them to be viſible aſſemblies, which wee are not lightly to eſteem or paſſe ouer, notwithſtanding the want of a preaching miniſtery, both becauſe they hauehave the vſe of the worde, the adminiſtration of the Sacraments, and the exerciſe of Prayer, which no doubt are auayleable, where more cannot be attained: and becauſe the wants of the Miniſter, hauing an outward calling, bringeth not a nullity to a Church. Thus no doubt it was in Iſraell, when they were without a Prieſt to teach them, euen then God reſerued vntounto himſelf ſeuen thouſand that bowed not the knee to Baal. Thus Chriſt himſelfe teacheth, that when the Laborers were few, Mat. 9, 37. yet the Harueſt was great. Thus it was in many of the Iewiſh Synagogues, that were diſperſed heere and there among the Nations, uActs 13, 15.where they hadde the Lecture of the Law and the Prophets: and when Paule and Barnabas entted into the Synagogue on the Saboth day, the Rulers of the ſame ſent vntounto them, and ſaid; Ye men and Brethren, if ye hauehave any word of exhortation for the people, ſay on. Whereby it may be gathered, that vnleſſe the Apoſtles had com at that preſent, the aſſembly had bin diſmiſſed without preaching. When Zechariah the Prieſt, was ſtrucken xLuke 1, 23.dumbe by the hand of God, ſo that he could not ſpeak to the people, yet he continued the time of his courſe, & the people were preſent at his miniſtration. The Prieſts vnderunder the law were oftentimes vnlearned and vnſufficient, yet were they not therfore no prieſts at al, neither did the people refuſe the ſeruice of the tabernacle, being done with their vnwaſhen hands. So ought we to do in the want of a preaching miniſtry, when we cannot hauehave al that we would, or that we ſhould hauehave, we muſt be contented to take what they can giuegive, & what we cannot hauehave at home, we muſt ſeek abroad, or rather with Dauid, y2 Sa. 6, 3, 10.We muſt ſeeke with all care & endeuour with all our power to bring home the Arke of the Lord vntounto our owne dwellings. And in the meane ſeaſon, we may pray with them, we may heare them read the worde of God, and we may receiue the Sacraments at their handes. This is not ſpoken to defend ignorant Miniſters, who are vnwoorthy of the places which they hold, but to ſhew that we are not to ſeparate for eueryevery want and blemiſh in the Church, but rather to tollerate that which we are by no meanes able to redreſſe.

Obiection 6Laſtly, it may be ſaide, that Sermons written by the Miniſter, and read to the people, may breed Faith and Repentance in vsus, and therefore much more the Sermons of the Prophets and Apoſtles. Anſwere.I anſwere breefely, firſt of our Sermons written, and then of the Sermons of the Prophets & Apoſtles written, and then read to the hearers, or by the hearers. Firſt, touching our Sermons written, if they be the right diuiding of the word, and proceede from the guifts of the Miniſter, enforced thereunto by weakneſſe and infirmitie, they are to be held a preaching, and may worke a faith. This is not ſpoken to be a Patron of ydleneſſe, of ignorance, of negligence, of careleſneſſe, but it is ſpoken to ſupport the weake, to moue them to cal vponupon God to ſtrengthen them, and to perſwade the people not to deſpiſe their miniſtery. Secondly, touching the Sermons recorded and read in the Scriptures preached by the Prophets and Apoſtles, they are not rehearſed at large as they were deliuered, but ſummarily ſet downe, with intent to bee diuided and opened by the Miniſters of the Church. So then the compariſon holdeth not, from the Sermons of the Miniſters that are reade to the Sermons in Scripture, becauſe there we hauehave not whole Sermons, but only the chiefe points and principall heads, and as it were the contents of them ſet downe vntounto vsus. Thus we hauehave run ouer the obiections that are alledged againſt this doctrine, and anſweared them particularly, that no ſtarting hole might be left vntounto them that impugne it. For the enemies of this truth, are ſuch as take themſelues to be wiſe, and will not eaſily receiue ſatisfaction, zPlutaran Pericle.like vntounto him that was ſo skilfull in wraſtling, or rather in wrangling, that though hee receiued a fall, yet hee would perſwade the wraſtler that caſt him, and the people that behelde him, that he was the Conqueror.

Vſe 1Hauing now cleared the doubtes that were brought againſt this principle which now wee hauehave taught, and ouer-maiſtered the enemies thereof, ſtripping them out of their armour wherein they truſted, and turning them out of their ſhifts whereof they boaſted, let vsus com to make vſe of this point. Firſt, ſeeing the preaching of the word is the Inſtrumentall cauſe of our regeneration, we learne for the encreaſing of our Faith, that the preaching Miniſterie is neceſſarie to ſaluation. No Sonnes without it are begotten vntounto God. Regeneration is a moſt needefull grace of Gods ſpirite, whereof if wee be deſtitute, it had beene better for vsus that we had neuer beene borne. Thou muſt bee conceyued of another ſeede, thou muſt hauehave another Father, thou muſt feele in thee another byrrh then that which is Naturall, thou muſt finde another change, and a newe diſpoſition in thy heart, minde, affections, and conuerſation, before thou canſt turne from ſinne to righteouſneſſe, and come from hell to heauen. This the Apoſtle Iohn teacheth, a1 Iohn 3, 9. Iohn 3, 3….Whoſoeuer is borne of God ſinneth not, but his ſeede remaineth in him, neyther can hee ſinne, becauſe hee is borne of GOD. This is the point wherein Chriſt inſtructeth Nicodemus, Verily, verily, I ſay vntounto thee, Except that a Man be borne of Water, and of the Spirit, he cannot enter into the Kingdome of GOD.

This regeneration making a beginning, and giuing vsus an entraunce into the kingdome of God, cannot bee attained without the hearing of Gods word preached; and the word it ſelfe cannot bee publiſhed without a preacher, ſo that Preachers are the ſoueraigne meanes appointed of God to work Faith, Repentance, and ſaluation in all his children. To this purpoſe Salomon ſpeaketh in the Prouerbes, bProu. 29, 18Where there is no viſion, the people decay; but he that keepeth the Law is bleſſed. This neceſſity of the preaching of Gods holy word, and our neceſſary attending vponupon it, as vponupon the ordinance of God, offereth to our conſiderations, theſe three points: Firſt, the miſerie of thoſe that want it: Secondly, the fearfull condition of al ſuch as hauehave it, & yet contemne it; that enioy it, and yet make no account of it; that liue vnderunder it, and yet will not ſubmit themſelues vntounto it: Laſtly, the bleſſed eſtate of ſuch as hauehave this meanes and profit by it.

Touching the firſt, wee may behold the wretched caſe of thoſe that are without the preaching of the word; they liue in blindneſſe & darkneſſe, they walke in places of continuall danger, and yet cannot ſee their way, they liue without the ordinarie meanes of life and ſaluation, and ſo without hope to come to repentance, without which there can be no ſaluation. This is the eſtate of Iewes, of Turkes, and Infidels, that are depriued of the comfortable vſe of the word, and they that liue in corners where the ſound thereof is not heard. Theſe want the bread of life, and therfore muſt needs ſtarue & periſh. They hauehave not the words cIohn 6, 68. Rom. 1, 16.of eternal life, which are the power of God to ſaluation, & therfore are neer to deſtruction. For it is the maner of gods dealing dAuguſt de bono perſeuer.to deny vntounto men the meanes whereby they ſhould beleeue, when hee hath no purpoſe that they ſhould beleeue, & he withdrawes from them the inſtrument whereby they ſhould be conuerted, when he doth not purpoſe and intend their conuerſion. It was a fearfull curſſe when God ſaid to his Apoſtles, eMath. 10, 5. Acts 16, 6, 7.Go not into the way of the Gentiles, and into the Citty of the Samaritans enter ye not. Likewiſe, when they had gone through Phrygia, and the Region of Galatia, they were forbidden by the Holy-Ghoſt to preach the worde in Aſia; then came they to Myſia, and ſought to go into Bithynia, but the ſpirit ſuffered them not. So when God vouchſafeth not this merciemercy vntounto vsus, to wit; the Miniſtry of his word; it is a fearefull ſigne of his heauy indignation, and as much in effect, as if the Lord ſhould ſay, I will not hauehave them conuerted, I hauehave no purpoſe to bring them to ſaluation.

This is it which is ſpoken concerning Iſraell by the Prophet, f2 Chr. 15, 3.Now for a long ſeaſon Iſraell hath beene without the true God, and without a Prieſt to teach, and without Law. And to the ſame purpoſe Amos ſpeaketh, gAmos 8, 11, 12, 13.Behold, the daies come ſaith the Lord God, that I will ſend a famine in the Land, not a famine for Bread, nor a thirſt for water, but of hearing the word of the Lorde: and they ſhall wander from Sea to Sea, and from the North euen vntounto the Eaſt, ſhall they runue too and fro to ſeeke the word of the Lord, and ſhall not finde it, in that day ſhall the young Ʋirgins, and the young men perriſh for thirſt. O that we could conſider of theſe things, and lay before our eyes what daunger it is to want the preaching of the word, that thereby we might be moued to pitty the deſolations of ſo many of our poore Brethren, and to feare the taking of it away for our vnthankfulneſſe from our ſelues, and to magnifie the vnſpeakeable mercy of God toward vsus, while we do enioy it. Great are the plagues, and horrible are the ruines of the Church in many places. Oh, that we had harts to mourn for it, and to pray to the Lord of the harueſt, to thruſt forth Labourers into his harueſt.

Secondly, it teacheth the fearfull condition of ſuch as contemne this ordinance of God, and thinke it too baſe for them to ſeeke ſaluation by it. It is very ſtrange, that ſo plaine a point as this, ſhould be ſo proudly gainſayed and reſiſted. Theſe carnall men will not giuegive the Lord of heauen leaue to apoint how and by what meanes he will ſaue vsus. Shall fleſh and blood preſume thus farre, and aduance it ſelfe againſt his Creator? If we will be ſaued, wee muſt ſeeke ſaluation, as it is left vsus to ſeeke, and not after our owne fanſie. When God hath ſaide, GiueGive attendance to my word; wilt thou anſwere, I will not attend, and yet hauehave ſaluation as well as if thou diddeſt attend? Take heede thou do not deceiue thy ſelfe and thine owne ſoule, and in the end finde thy ſelfe fruſtrate of thy ſaluation. How men will ſhift off theſe duties, I knowe not, becauſe I know not their hearts; but this I know, and this I would hauehave them know and vnderſtand, that as there is a God that will bee worſhipped after his owne will, and not according to our naturall wit; ſo this muſt bee our wiſedome, to ſubmit our conceites and immaginations to his heauenlie pleaſure. It is the firſt point in Chriſtian Religion, to be learned, to account thy ſelfe a Foole, that thou mayeſt bee wiſe in Chriſt, and to throwe downe all thy Naturall parts at his feete, that thou mayeſt ſeeke true and Heauenlie Wiſedome of him. Thou muſt account thy ſelfe ſtarke blinde, and able to perceiue nothing aright in the matters of God, and in the meanes of thy ſaluation, to the end thou mayeſt recouer ſight, and ſee thy way wherein in thou oughteſt to walke. Hence it is, that the Prophet ſayth, hPſal. 119, 18 27, 34.Open mine eyes, that I may ſee the wonders of thy Lawe: Make mee to vnderſtand the way of thy Precepts, and I will meditate in thy wonderous workes; GiueGive mee vnderſtanding, and I will keepe thy Law, yea I will keepe it with my whole hart. Where hee acknowledgeth his eyes to be cloſed, his eares to be ſtopped, his minde to be darkened, his heart to be hardned by nature, before Grace and MercieMercy come and make the way plaine before him, wherby our eyes ſhall be opened, out eares boared, our mindes enlightned, our hearts ſoftened, and our ſelues prepared to hearken to the voyce of God ſpeaking vntounto vsus. Obiection.But is not God able to ſaue vsus without the Miniſters preaching, and the peoples hearing? Are not all thinges poſſible to him? Is hee bound and tyed to his owne meanes? Is not he free to worke as it pleaſeth him? Anſwere.I anſwer, he is not tyed, he is free, hee is able to ſaue without preaching, yea without reading, without the Sacraments, without Prayer. Wilt thou from hence conclude againſt reading of the Scriptures, againſt receiuing of the Sacraments, againſt ioyning in Prayer? The queſtion is not of the power of God, but of his will; not what he is able to do, but what he hath promiſed vsus to do; not what he is tyed to, but what he hath bound vsus to ſeek. He is able to preſerue our life without Bread, without foode; but he that preſumeth vponupon this power, and abuſeth his prouidence, and neglecteth to ſeek his nouriſhment at his hands, muſt look to periſh: So we deny not but God is able to ſaue vsus without preaching, but he hath not made vsus any promiſe to obtain life any otherwiſe then as we ſeeke the Law at the mouths of his Miniſters, that bring glad tydings of good things. He was able to preſerue his three ſeruants in the hot fierie furnace, and did preſerue them; yet hee that will voluntarily and violently caſt himſelfe into the fire, ſhall feele the ſmart of his own folly, and the danger of tempting God. Let vsus not therfore thinke our ſelues wiſer then God, leaſt our wiſedome in the end be turned into folly, our preſumption into deſpaire, our dallying with the word, into deſtruction. Thirdly, wee are put in mind by this meanes of our regeneration, to acknowledge the happy eſtate and condition of that Nation, of that people, of that pariſh, to whome God hath vouchſafed the preaching of his word, becauſe it is a ſure pledg & proof of his louelove toward them, and a manifeſt argument and teſtimony that he hath a Church there to be gathered, a people to be conuerted, and many ſoules to be ſaued. For euen as God withholdeth the meanes of ſaluation from thoſe that he doth not determine to ſaue, i1 King. 17, 1.As he ſtayeth the heauens from raining vponupon the earth when he will bring a famine, ſo when he will ſhew mercy, he wil ſend the meanes plentifully. It was a great mercy to the Iewes, when Chriſt called his Diſciples, kMath. 10, 6.and bad them Go and preach to the loſt ſheepe of the houſe of Iſrael, that the kingdom of heauen was at hand. It was a great bleſſing intended to the Macedonians, when a viſion appeared to Paul in the night, lActs 19, 6, 10 and 18, 10, 11.There ſtood a man of Macedonia, and prayed him, ſaying, Come into Macedonia, and help vsus: whereby Paul was aſſured, that the Lord had called him to preach the Gospell vntounto them.

It was a great fauour beſtowed vppon the Corinthians, when the Lorde ſaide to Paul, Feare not, but ſpeake, and hold not thy peace, for I am with thee, and no man ſhall lay hands on thee to hurt thee, for I hauehave much people in this City, ſo he continued there a yeare and ſixe months, and taught the word of God among them. Where the Lord telleth his ſeruant, that he had people there, whome he meant to ſaue, and therefore he ſent them his word to ſaue them; yea, he had much people there to ſaue; and therefore the Apoſtle muſt beſtow much time and diligence among them, to bring them to ſaluation. When God would preſerue Moſes out of the waters that might hauehave drowned him, hee ſent mExod. 2, 5.Pharaohs daughter to the Riuer, to take vppe the Childe, and to prouide for it, who brought him vp at her owne coſt. So when God will ſaue a people from their ſinnes, and make them partakers of his Kingdome, hee offereth vntounto them the meanes, he ſendeth his word, he giueth guiftes vntounto his Miniſters, hee toucheth their hearts with a Conſcience of their duties, and cauſeth them to preach vntounto them, that ſo they might be conuerted and ſaued. If God hauehave thus bleſſed vsus, and beſtowed this mercy vponupon vsus, which he hath denied to many places and perſons, nAmos 4, 7.cauſing it to raine vponupon one Cittie, and not vponupon another Cittie, ſo that one peece was rained vppon, and the peece vvhereupon it rained not, vvithered. Let vsus therefore acknowledge this goodneſſe, and walke worthy of this benefit, leaſt the Goſpell bee remoued from vsus, and giuen vntounto another Nation, that will bring forth the fruites of it. When the Goſpell was offered vntounto the Iewes, oActs 18, 6.and they reſiſted & blaſphemed, the Apoſtle ſhooke his raiment, and ſaide vntounto them; Your blood be vponupon your owne head, I am cleane, from henceforth will I go vntounto the Gentiles. It had beene better for vsus we had neuer had the word preached among vsus, then to hauehave it offred, and we not regard it. It ſhall bee eaſier for the Turkes and Sarazens in the day of judgement, then for vsus; for if they ſhall be condemned, that neuer had the truth of God among them, and knewe not what the preaching of it meaneth; much more iuſtly ſhall we periſh, that hauehave had the Goſpell taught in our ſtreets, and brought vntounto our doores, and Chriſt Ieſus deſcribed in our ſight and among vsus crucified. Let vsus therefore take heede that the Goſpell be not the ſauour of death to death vntounto vsus, and that Chriſt be not a rocke of offence to ſtumble at, leaſt if we fall on him, he grind vsus to peeces, and to powder.

Vſe 2Secondly, ſeeing the word preached is the meanes whereby we are regenerated, it teacheth the Miniſter to be careful to exerciſe his duty with faithfulneſſe and ſeruiceableneſſe to Chriſt and his Church. Heereby he ſhal deliuer his owne ſoule, gaine glory to God, and turne many vntounto righteouſneſſe. This made the Apoſtle ſay, p1 Tim. 4, 15, 16. & 1 Cor. 4 1. & 2 Cor. 4, 5, 6.We preach not our ſelues, but Chriſt Ieſus the Lord, and our ſelues your ſeruants for Ieſus ſake. The Lord Ieſus himſelfe went about all Citties and Townes preaching the Goſpell, and healing the ſicke. The Apoſtle Paule ſaith of himſelfe, q1 Cor. 6, 19.A neceſſity is laide vponupon me, and woe vntounto mee if I preach not the Goſpell. And thus he exhorteth the Elders of Epheſus, Take heede vntounto your ſelues, and to all the flocke, whereof the Holy-Ghoſt hath made you Ouer-ſeers, to feede the Church of God, which hee hath purchaſed with his owne blood, Acts 20, 28. It is his dutie to be well ſtudied in the word of God, & to exerciſe himſelfe carefully in the reading thereof, that he may be able to declare the ſame vntounto the people. He muſt be as a plentifull Store-houſe of all neceſſary prouiſion, that they may reſort to him, and ſeeke the Lawe at his mouth: For how ſhall he be able to teach another, that which hee himſelfe hath not learned? Or how ſhall he deliuer that which himſelfe neuer receyued? Neither is it enough for him to ſeeke knowledge himſelfe, and to keepe continually in his ſtudy, till he become (as rGreenh. part 4. Sermon 4.one ſaith) as a Tun that wil not ſound being full when one knocketh vponupon it: but he muſt come foorth, and preach the word of God, and deliuer wholſome doctrine, and declare by feeding the flocke of Chriſt that hee loueth his Maiſter, and the Maiſter of the Sheepe, whoſe ſeruant he profeſſeth himſelfe to be. This is it which the Apoſtle Peter teacheth, ſ1 Pet. 5, 2, 3, 4Feede the flocke of God which dependeth vponupon you, caring for it not by conſtraint, but willingly; not for filthy lucre, but of a ready minde; not as though ye were Lords ouer Gods heritage, but that ye may be enſamples to the flocke: and when that cheefe Shepheard ſhall appeare, ye ſhall receiue an incorruptible crowne of glory. If we do not thus labour, but loyter in the Lords Vineyard, we cannot aſſure our ſelues to be the Miniſters of the Lord, but robbers and ſpoylers, nay murtherers and man-ſlayers, who do not onelyonly eate the ſins of the people, and fill our bellies with the ſweat of other mens browes, but make a prey of their ſoules, and expoſe them to bee deſtroyed and deuoured of their enemies. When the great day of the Lord ſhall come, and the great Shepheard of the Sheepe ſhall appeare, and a great account of our Stewardſhippe ſhall bee taken of vsus, wee ſhall beare the burthen, not onelyonly of our owne ſinnes, but of all the ſinnes of the people, and euerie ſoule belonging vntounto our charge (that hath perriſhed thorough our owne negligence) ſhall bee laide to our charge, and his blood be required at our handes, and ſo ſhal becom horrible Reprobates in Hel, to be tormented with euerlaſting pains. For euen as the holy mā ſpeaking of this calling, teacheth that a faithful meſſenger of God, and interpreter of his wil is but as one of a thouſand, that though they be many that vndertake the office, yet the number is few & rare that make Conſcience of their dutie to God and his people: ſo on the other ſide, few of this many ſhall be ſaued, but be caſt as notable diuels into hell, & draw with them thouſands into deſtruction. Neither is it ſufficient for the Miniſters diſcharge, if he teach ſildom, or now and then, as at eueryevery quarter day when he commeth to reckon with them, or once a month to auoide the Law, but he muſt watch, and teach, and feede his flocke continually, t2 Tim. 4, 1, 2And preach the word in ſeaſon, and out of ſeaſon. The greateſt labor ſhall hauehave the greateſt reward. They uDan. 12, 3.that turne many to righteouſneſſe, ſhall ſhine as the Stars for euer and euer. EueryEvery x1 Cor. 3, 8.man ſhal hauehave his wages according to his worke. They that imployed their Maiſters mony yMat. 25, 30.& gained by it, are accounted good & faithfull ſeruants, but the ydle and loytering ſeruant that would do nothing, but hid his talent that was giuen vntounto him, was caſt into vtter darkneſſe, and rewarded according to his deſerts. Let vsus therefore labour to hauehave a cleare conſcience toward God and man. The more paines we take, the greater ſhal be our comfort; the more diligently we ſow, the more plentifull ſhall be our harueſt. If we be painful in our callings, and diligent in teaching the people, zCo…. 3, 1, 2.We ſhall not neede, as ſome other, Epiſtles of re-commendation vntounto them, or Letters of re commendation from them: for they ſhalbe our Epiſtle written in our harts which is vnderſtood and read of all men. And concerning thoſe committed to vsus to feed, we ſee by experience that they cannot liue without food, they cannot grow and proſper without a daily ſupply, ſo their ſoules cannot liue vntounto God a ſpirituall life, vnleſſe they bee often fed, and plentifully nouriſhed by the milke of Gods word. When Paule tooke his leaue to depart from Epheſus, he propoundeth before the Elders his owne example, aActs 20, 31.Remember that by the ſpace of three yeares, I ceaſed not to warne eueryevery one both night and day with teares. This faithfulneſſe is to be found in vsus, as our comfort in this life, & our crowne in the life to come, alwaies prouing when God wil giuegive faith and repentance neuer to be repented of. We know not the times and ſeaſons that God hath kept in his owne hand. If he touch not the heart at one time, and leaue a bleſſing behind him, he may touch it, and frame it vntounto obedience at another time. It behooueth vsus therefore, to vſe the meanes to ſowe vntounto them ſpirituall things, and to commit the ſucceſſe of our labours vntounto God, b1 Cor. 3, 6, 7ſeeing Paule planteth, and Apollos watereth, but it is GOD that giueth the encreaſe.

Vſe 3.Thirdly, ſeeing the word preached, is the ordinary meanes of our regeneration, it teacheth the people to looke to their feet when they enter into the houſe of God, and to take heede how they heare. It is not left to their owne choiſe whether they wil hear or not, no more then it is to y^e Miniſter whether he will preach or not. It is required of them, that they reuerence them, obey their Doctrine, louelove them, prouide for them, pray for them, and in al things eſteeme of them as the meſſengers of Chriſt, as the Miniſters of the word, & as the ouerſeers of the Church, yea it ſtandeth them vponupon, to heare the word at their mouths, to account of it as the meanes of their ſaluation. It is great ignorance & impiety to deſire any other means to hauehave faith, then that which he hath appointed for vsus. It is the great mercy and goodneſſe of God to appoint mortal men ſubiect to ſin and al infirmities as we are, at whoſe handes we may be fed, at whoſe mouths we may be taught, and with whom we may talke familiarly, and yet by their ſimple Miniſtry may hauehave as good aſſurance of ſaluation in this life, and of glory in the life to come, as if the Lorde himſelfe ſhould ſpeake from heauen. For, the word of God is as the gate of heauen, and hee hath committed the Keyes thereof to his faithfull Stewardes, cMath. 16, 19That whatſoeuer they binde on earth, ſhould be bound in heauen; and whatſoeuer they looſe on earth, ſhould be looſed in heauen. True it is, many fooliſh & faithleſſe men perſwade themſelues, that they ſhould repent and beleeue the Goſpell, if they might heare God himſelfe ſpeake, or if one came from the dead to tell them what they ſhould do to be ſaued. When Caine had conceiued malice and murther in his heart, and intended to kill his Brother, dGen. 4, 6.the Lorde ſpake vntounto him, ſet his ſinnes in order before him, and threatned iudgment againſt him vnleſſe he repented; but did hee repent at the voice of God, and turne vntounto him with all his heart? No, he fell from euill to worſe, and added one ſinne vntounto another, till he had filled vp the meaſure of them. All the Iſraelites heard the Law of God in the wilderneſſe, and ſaw his wonderfull workes that hee ſhewed among them, yet they beleeued not, neither ceaſed to murmure and rebell againſt him. Iudas one of the twelue was reprooued of Chriſt for his treaſon; ſo were the Scribes and Phariſees for their hypocriſie, yet none of them repented, or at the leaſt many of them repented not at his preaching vntounto them; wherefore, it is not the hearing of the voice of God can giuegive vsus repentance, it is his changing of our hearts, and renewing of vsus in the inner man, that caſteth vsus into a new mould, and worketh in vsus a new birth. When Chriſt Ieſus was nayled vponupon the Croſſe, they ſaid, eMath. 27, 42.He ſaued others, but hee cannot ſaue himſelfe: if he be the King of Iſraell, let him now come downe from the Croſſe, and we will beleeue in him. But if he had come downe at this taunt caſt out vponupon him, wold they, or could they hauehave beleeued? Or could Chriſt hauehave beene the true Meſſiah, if he had diſcended, ſeeing it was the end of his comming into the world that hee might ſuffer, fEſay 53 7. Pſal. 22, 17. & 69, 21.and fulfill the thinges that were foretold by the Prophets? Or would they not rather hauehave ſaide he was ſome couzener or Coniurer, ſome Impoſtor or deceiuer, as often before they had falſely and blaſphemouſly charged him? Or had they faith in their owne power to beleeue when they would, and to receiue him to be the Sauiour of the world? Theſe carnall men do reſemble and reaſon like vntounto the Scribes and Phariſees, If God would deſcend from heauen (as they wold hauehave Chriſt come downe from the Croſſe) then they would immediately beleeue, then they would no longer lye in their ſinnes. But if God ſhould with his dreadfull and terrible voice ſpeake vntounto vsus, we were not able to appear before him, nor to abide the hearing of it, but ſhould bee ſwallowed vp with feare, and ſtand amazed as dead men.

When God ſpake vntounto the Children of Iſraell in the Mount, they fledde from him, and could not endure his preſence, they ſtood a farre off, and cried vntounto Moſes, gEx. 20, 18, 19.Talke thou with vsus, and we will heare; but let not God talke with vsus, leaſt we die. Shall we then in the fooliſhneſſe and pride of our own harts challenge the Lord to come foorth vntounto vsus, and preſume to ſettle our ſelues to enter talke and communication with him, when the earth quaketh at his voyce, and trembleth vnderunder him? When the Mountaines are remooued before him, hEſay 6, 2.and the Angels couer their faces from him? If we wil not belieue the preachers of the worde, nor content our ſelues with this ordinance of God, but woulde hauehave eyther reuelation from Heauen, or the preſence of God, or the perſon of Chriſt, or the glorie of an Angell, or the appearaunce of the dead, or wee know not what, we ſhall neuer bee partakers of the benefits of Chriſt, we ſhall neuer receiue to beleeue, wee ſhall neuer hauehave the grace of regeneration beſtowed vponupon vsus. God hath not left vsus to the preaching of Angelles, but to the Miniſtry of men. If we will not yeelde obedience to the voyce of God ſpeaking to vsus in his Miniſters, wee would not regard his owne immediate voyce thundring downe vppon vsus, nor beleeue if a damned ſoule or ghoſt ſhal come out of hell to preach vntounto vsus. If we will not beleeue Moſes and the Prophets, iLuke 16, 31.we would not beleeue, though one came vntounto vsus from the dead. Wherefore let vsus leaue this vanity, and in a conſcience to God, and obedience to his ordinance, in a louelove to our own ſouls, and deſire of our own ſaluatiō, let vsus eueryevery one be ſwift to hear, ſlow to ſpeak, & ſlow to wrath.

Now, to the end we may heare aright, kThree things required to be good hearers of the word of God.three thinges are required of vsus; Preparation, Attention, and Meditation, ioyned with practiſe. Preparation before we heare; Attention in the time of hearing; Meditation and practiſe, after our hearing. When Chriſt had propounded the parable of the Sower and the ſeed, in the end he gathered from thence this note, and draweth this concluſion and admonition; lLuke 8, 18.Take heede how ye heare. For ſome preſent themſelues to the Miniſtery of the Word, for forme and faſhion, for company and cuſtome, without conſcience; others thinke it enough to bee preſent, howſoeuer they be affected in the hearing, or mooued after the hearing. It is therefore neceſſary that we ſhould be prepared before we come: Now to this preparation, three thinges are neceſſary; Faith, Feare, and Deſire: firſt, we muſt hauehave Faith, without which, the Word is as a dead Letter without life, and as an empty ſound without power: and if we doe not giuegive credit vntounto it, mHeb. 6, 4, 2.it cannot profit the hearers. Secondly, we muſt come with feare, that we may feare God in his word, and auoyd the breach of it. For the Lord hath nEſay 66, 2.reſpect vntounto them that are of humble and contrite hearts, and tremble at his word. We muſt ſet our ſelues oAct. 10, 33.in the preſence of God, and heare as if we ſaw him preſent before vsus, and ſo receiue the word as from Chriſt himſelfe, the Teacher of his Church.

Thirdly, we muſt come with good ſtomackes, as vntounto a feaſt prepared for vsus, we muſt hunger and thirſt after the word to feede our empty Soules, deſiring it, and longing after it, as doth the dry ground after the Dew of heauen, and the ſhewers of Raine. This the Apoſtle Peter teacheth; p1 Pet. 2, 2.Deſire the ſincere Milke of the word of God, that ye may grow thereby. Hee that thinketh himſelfe full before he come to the Lords houſe, is no fit Gueſt to be partakers of his dainty fare. In hearing the word, we muſt be attentiue, and intentiue to that which we heare. As we are preſent in bodie, ſo we muſt be preſent in minde. God opened the heart of Lydia, to attend to thoſe things that were deliuered by Paule. This is very profitable qThree benefits of attention.many waies, and helpeth as a Soueraigne remedy againſt the rouing cogitations of the minde, againſt the entertaining of other actions of another Nature, and againſt the loathſomneſſe and wearineſſe, that for the moſt part accompanyeth the moſt holie thinges of God. Firſt, we are ſubiect to vnconſtancy and lenity of minde, our hearts are ready to wander and goe aſtray from the preſent work in hand, and oftentimes are carried away from the beſt matters, ſo that wee neither remember where we are, nor conſider what we doe, nor endeuour to profit as we ought.

Secondly, it auayleth againſt thoſe deceits and deſtructions, whereby we entertaine other actions of piety, which with-draw vsus from the preſent occaſion and duty of hearing required of vsus. For ſome thinke they do God good ſeruice, when they offer vntounto him no bettet then a will worſhip, which is abhominable before him. Hence it is, that many thinke it enough to be preſent with the aſſembly, and regard not how they be occupyed, ſo that whlie the Congregation is imployed one way, they are imployed another, & while it performeth a publike action, they are exerciſed in ſome priuate deuotion: as for example, when the Church is hearing, they are praying: or when the Church is praying, they are reading. This is to offer the Sacrifice rEccle. 4, 17.of Fooles. For the publique actions of the Church, muſt be publikely attended of all the aſſemblie, and there is neither time nor place vntounto any thing that is priuate or proper to one, or to few. For the Miniſter beeing a a publike perſon, is alwaies either the mouth of God, or the mouth of the the people: the mouth of God to ſpeake vntounto vsus from him, and to deliuer the word in his name; the mouth of the people and Congregation, to ſpeak vntounto the Lord for vsus, ſo that the action is common to the whole Church. So then, it cannot ſtand with the rules of the word, and the comely order that God hath left to his Church, that in the time of publique prayer, of hearing the preaching, of receiuing the Sacraments, of ſinging of Pſalmes, any ſhould exerciſe and buſie themſelues otherwiſe, then as the whole aſſembly doth, in their priuate reading, or in priuate prayer, or in priuate meditation, thereby ſeuering themſelues in deuotion and action from their brethren, with whom they hauehave ioyned themſelues in bodily preſence. Our Sauiour Chriſt ſpeaking of priuate Prayer, giueth this direction; ſMath. 6, 6.When thou prayeſt, enter into thy Chamber, and when thou haſt ſhut thy doore, pray vntounto thy Father which is in ſecret, and thy Father which ſeeth in ſecret, ſhall reward thee openly. For it is a manifeſt contempt of the ordinance of God, a diſdaining of our Bretheren, and a diuiding of our ſelues from the Communion of Saints, to worſhip God in publique place alone by our ſelues, and it were better for vsus to hearken, then to wander; and to vſe our eares then our eyes. Thirdly, this earneſt attention helpeth againſt the common diſeaſe of wearineſſe and irkeſomeneſſe of hearing, whereby it falleth out, that we ſit in our Seates as men placed vponupon Thornes; impatient, diſcontent, moouing hither and thither, and angry that we are detained ſo long from that which we more deſire. If wee would examine our owne hearts, how earneſt oftentimes we are, and not in following our owne vanities and idle paſtimes (to note them with no worſe Title) that we can ſpend whole daies and nights in them without tediouſneſſe: it might worthily make vsus aſhamed, not to be able to ſtay and abide an houre or two in the houſe of God, for the increaſe of our Faith, and the furthering of our ſaluation.

Hence it is, that we make ſuch haſt to be gone, and thinke eueryevery minute and moment of time an houre, till we depart: we abide not the Prayer after the Sermon, to craue of God his bleſſing vponupon our hearing, which as it is a neceſſary part of the Miniſters duty, ſo the people with all reuerence and humility ought to ioyne therein. For he that will not wait and ſtay to craue the bleſſing of God, dooth carry home with him to his houſe, the curſſe of God, and neuer profiteth by that which he hath heard. After our hearing, is required Meditation and practiſe of that which we hauehave heard, that wee may be bettered in iudgement, in knowledge, in affection. We ſhould be carefull tPſal. 119, 11 24.to remember it, to ponder vponupon it, to lay it vp in our hearts, and to frame all our doings by it. There is a double vſe and benefit of Meditation. It ſerueth vsus againſt the negligence and ſecurity of thoſe, that hold the Word no longer in the mind, then the ſound is in the eares, and remember the inſtructions no longer, then they abide in the Church, like riuen and rotten Veſſels, that leake and let out the liquor as faſt as they receiued it. For they are no ſooner diſmiſſed, and riſen from their ſeates, but their hearts are ſtrayed, and their tongues applyed after earthly; nay, after prophane things, according to their ſeuerall affections and vaine delights.

Again, it helpeth more deeply to imprint in our minds, and engraue in our memories, that Doctrine which we hauehave heard, and it furthereth vsus in a wiſe and profitable application of eueryevery point taught vntounto our ſelues. He proueth the beſt Scholler that thinketh often vponupon his Leſſon, after he hath had it. And touching practiſe, which is the end of our hearing, preparation, attention, and meditation, Chriſt himſelfe hath ſaide; uLuke 11, 28. Iames 1, 22. Pſa. 119, 105Bleſſed are they that heare the word of God, and keepe it. Likewiſe the Apoſtle Iames, pronounceth thoſe onelyonly to be bleſſed, Which are not forgetfull hearers, but doers of the word. So then it is plaine, that the end of hearing is not vaine ſpeculation, or a bare knowledge of the will of God, but a care to obey it and performe it. For which cauſe the word is called a light for our paths, and a Lanthorne for our ſteppes, to the end we ſhould walke in it, and liue by it, and ſeeke direction from it.

Vſe 4.Laſtly, this Doctrine giueth good direction to ſuch as hauehave authoritie, either to ordaine and appoint fit perſons, or to preſent them to certaine places. For ſeeing the regeneration of man is wrought by the preaching of the Word, it teacheth the ouer-ſeers of the Church to looke to their office, and to take heede that they do not raſhly lay their hands vponupon ignorant and vn-ſufficient perſons, or ſuch as are ſcandalous and looſe Liuers, and then thruſt them vponupon the people to looke to their Soules, which are not worthy to feede their Cattle, or to wipe their ſhooes. The Apoſtle giueth this rule to Timothy, x1 Tim. 5, 22Lay handes ſuddenly on no Man, neither be partaker of other mens ſinnes, keepe thy ſelfe pure. Moreouer, he would not y1 Tim. 3, 10hauehave the Deacons to hauehave the office of attending on the poore, vnleſſe they were firſt tryed & examined, and after tryall approoued, let them (ſaith he) firſt be proued, then let them Miniſter, if they be found blameleſſe: therefore much rather ought the Miniſters themſelues to be proued, before they be approued, as the calling is higher, and the danger greater, if they be found vnfaithfull and vnworthy. They muſt not be carried away by friendſhip or fauour, or Letters of commendation, but approued onelyonly of ſuch as are apt to teach, and vnblameable in life. The Apoſtle giueth this as an vnchangeable rule neuer to be broken, z1 Tim. 3, 2. 3. & Tit. 1, 6, 7, 8, 9.A Byſhop muſt be vnreproueable, apt to teach, not giuen to Wine, no ſtriker, not giuen to filthy lucre, &c. For when an vnfit man contrary to this order, is put into the Miniſtry, he is as much to be reproued that doth admit him, as he that doth preſent him, and as he that is repreſented and admitted, ſeeing he maketh himſelfe partaker of his ſinnes. But to paſſe this ouer, let vsus come to ſuch as are Patrones, and hauehave the beſtowing of Church-liuings, it ſtandeth them vponupon to make choyce of all Teachers, that may bring the people to Faith and repentance, leaſt it come to paſſe through their meanes that the people be vntaught, and leaſt the Prophet complaine of them, as hee did of the cheefe Rulers and Leaders after their returne from Captiuity, when eueryevery one ſought their owne priuate profits and pleaſures, but had no time, or at leaſt would ſpare no leiſure to prouide for the ſetting vp of the Temple of God; aHag. 1, 4.Is it time for your ſelues to dwell in your Fielde-houſes, and this Houſe lie waſt? This offence and abuſe, commeth from three cheefe heads, and iſſueth from three Fountaines, for it proceedeth partly from ignorance; partly from careleſneſſe; and partly from couetouſneſſe. By ignorance, when they knowe not what care is committed vntounto them, and what truſt is repoſed in them. By negligence, when they feele not the greatneſſe of the ſinne, nor conſider the iniury offered to others, but ſuffer themſelues to be drawn and ouercome by affection, or kindred, or other mens ſuites, to beſtow ſufficient places vponupon vn-ſufficient perſons. By couetouſneſſe, when they reſerue a portion or penſion to themſelues, and when they ſo pare it and ſhare it from the incumbent, that they ſequeſter the greateſt benefite of the Benefice for themſelues, bIudg 17.and beſtow ten Shekles and a ſute of apparrell by the yeare to another, to beare the name and to ſerue the Cure. Theſe beſtow as much vponupon their Horſe-keeper to keepe their Horſes; as vponupon the Miniſter that hath the charge of Soules. If ignorance be the cauſe. I would in the Name of God, and in reuerence to their high places and callings, craue liberty to vſe a word of Exhortation vntounto them, to beſeech them to giuegive me leaue to put them in mind, and to be content to learne how they came by this right and authority to be put into their hands. After that the bounds and limits were aſſigned to eueryevery Pariſh, and ſeuerall Churches were appointed for ſeueral Miniſters, and Lands and liuings beſtowed for their maintenance, to the end that eueryevery one ſhould keepe his owne, and no man to intrude vponupon the right of another, nor rob the Church of that which was giuen, there were certaine temporall men choſen, cMarcil patau. deſenſ. pac. part. 2. cap. 14.either by godly Kinges, or by ſuch as had endowed thoſe Churches and giuen them Lands, to be Patrones of thoſe Churches, who might be able and ready to defend the Church rightes and priuiledges, to the end the Paſtours themſelues ſhould with more conuenience and leſſe incumbrance, apply their vocations. It was thought vnfit for them to follow ſuites of Law, whereby their ſtudies might be diſtracted, and ſo the people ſhould not be inſtructed: and beſides, thoſe holy men, reſembling Chriſt, and imployed in the ſeruice of the Church, would not be contentious in the law to ſtriue with any: whereby wee ſee they are called Patrones, becauſe they were appointed by the firſt Doners, to defend the right of the Donation againſt all Intruders and Incroachers vponupon their guifts, and to protect the Church-liuings from the iniuries and inſolencies of couetous and contentious men. They were not appointed by the firſt inſtitution to beſtow Church-liuings (as now they doe) but to patronize the right of the Lands conſecrated to the Church. Afterward, they were allowed to nominate the Miniſter, that the burthen that lay vponupon them might be the better borne, and that the trouble might be eaſed with ſome honour. Seeing therefore they hauehave as men of truſt, the right of Patronage and preſentation put into their hands, and may not onelyonly defend the place, but name the perſon, let them be carefull to diſcharge the truſt that is repoſed in them, and ſhew themſelues worthy of that power and priuiledge committed vntounto them. Againe, let them conſider that it is a great calling & of great importance, and therefore great guifts are required for the execution of it. It hath annexed vntounto it the charge of Soules, and therefore is not ſlightly to be paſſed ouer.

Ignorance ſhall excuſe no man, dLuke 12, 48Hee that knoweth not his Maiſters will, ſhall be beaten with fewer ſtripes: but wilfull ignorance of ſuch as do not know, nor will not know, is a double ſinne. This is not ſpoken with any mallice or hatred to their perſons, but in a deſire of their good, and a louelove to the people, ſo that we ſay no otherwiſe of ſuch Patrones, then Chriſt did of his perſecutours; eLuke 23, 34Father, forgiue them, for they know not what they doe. If negligence and careleſneſſe be the cauſe of this offering of vnworthy perſons to be the Ouer-ſeers of the Church, then fBabbin. Preface before Com.I craue humbly and heartily the wiſe conſideration of theſe profitable Meditations. The Lord threatneth to the Watchman death, that warneth not his hearers, gEze. 3, 17, 18and ſaith, he will require their blood at his hand. If then God hauehave made me, or the people hath choſen me, or the Church hath ſuffered me to be a Patrone, I ought thus to reaſon: If I negligently place ſuch a one, as for want of ability cannot, or for want of conſcience, wil not giuegive warning, and admoniſh the wicked of their ſinnes, can I want my portion in the wrath of the Lord that is threatned againſt all ſuch defaults? Chriſt Ieſus teacheth, that it is a ſigne of louelove hIohn 21, 15to him in the Miniſter to feede his Sheepe, to feede his Lambes: if then I bee a Patrone of any place, I muſt thinke that it is a token and witneſſe of my louelove to Chriſt, if I cauſe his Sheepe and Lambes to be fed. And if it be want of louelove in the Miniſter, when he doth not feede, but fleeſe the Sheepe; when he doth not teach, but ſtarue them; is it not ſo in me, if through my ſluggiſhnes and ſin it ſo come to paſſe? It is a great ſin to lay handes raſhly to admit any into the miniſtery, and thereby to giuegive that worthy calling to an vnworthy man: and is it no offence in me being Patrone, to beſtow the Liuing vppon ſuch a one? If he be to be blamed that giueth inſtitution and induction, hee cannot be excuſed that giueth the preſentation. It is noted by the Euangeliſt; iMath. 9, 36.that when Chriſt ſaw a great multitude of people gathered together from all quarters, he had compaſſion vponupon them, becauſe they were as Sheep without a Shepheard.

The word vſed in that place, is of great force, deriued of a word that ſigfieth the Entrals, the Bowels, and inward parts; expreſſing thereby, as it were an aking of his head, or a yerning of his Bowels, to ſee ſo pittifull a ſight, ſo dolefull a ſpectacle. If then there belong vntounto me the right of a Patronage, and preſentation to any Liuing, I muſt thus conſider, if I be led by the Spirit of Chriſt, or hauehave any zeale of his glory, or care of the ſaluation of his people in me. I muſt ſhew mercy and compaſſion to thoſe Soules that are ſo dearely bought and purchaſed, euen by the precious blood of Chriſt. If we hauehave an houſe to build, we will not admit of eueryevery Work-man that offereth his help, or is commended to vsus by others, or will labour beſt cheap: but we wil make choyce of the moſt expert and ſufficient. And ſhall we then chuſe or commend to the building of the Spirituall houſe of God, eueryevery Cobler and Bungler, vnſufficient perſons; k1 Kin. 12 31eyther Ieroboams Prieſtes, that were of the loweſt of the people, l1 Sam. 2, 17.or ſuch as Elies Sonnes, who were the leudeſt of all the people? When the Tabernacle of God was to be builded, they tooke not tag and rag from among the refuſe of the Congregation, mExod. 31, 3.but ſuch as were filled with the Spirit of God, in wiſedom, in vnderſtanding, in knowledge, and in al workmanſhip. If couetouſnes be the cauſe of placing ſuch blind guids, which is as great an ouer-ſight, as to ſet a blind man to be a Watch-man, or a dumb man to be a Meſſenger, or a Lame man to be a Poſt, or a deafe man to bee a Iudge: we muſt obſerue, that the Lord compiaineth in the Prophet; nMal. 3, 8.that he was ſpoyled and robbed when the Tithes and offerings were taken away from the true vſe, and from the right Owners, and therefore would viſit it with a greeuous plague and heauy iudgement. The Iewes in the Goſpell alledge it vntounto Chriſt, as an Argument of louelove to them and their Nation, that the Centurian, whoſe Seruant was ſicke, oLuke 7, 5.had built them a Synagogue: ſo that on the otherſide, they would hauehave branded him with the note of hating them and their Nation, if he had ſpoiled the Synagogue, or taken away the priuiledges belonging vntounto it. The Prophet Dauid (as we heard before) would not drinke p1 Chron. 11 16.of the Water of Bethleem, becauſe it was gotten with the danger of ſome few mens Temporall liues: Ought not this to teach a great conſcience to eueryevery one, to take heede that he doe not eate and drinke that which hazzardeth the Soules and bodies of many of their Brethren, and to make them afraid to cloath themſelues and their families, by leauing the people naked to their enemies, to be a pray vntounto them, and to be deſtroyed by them? It is noted as a thing worthy of note and memory qPoſsid. in vita Auguſt. 10. 24.in the life of S. Auſtine, that he ſharpely rebuked and reproued a Gentleman in his time, for re-calling and taking away his owne guift, which before he had giuen to the maintenance of his Church: how much more would he hauehave beene offended if he had liued in our daies (wherein many are as friendlie and fauourable to the Miniſtery, as the Eaſt wind is to the fruits of the earth) & how much more ſeuerely would hee hauehave cenſured thoſe Caterpillers and Cormorants, that take away by iniurious cuſtomes and corruptions the maintenance of the Church, which neither they nor their Fathers hauehave giuen? The ancient Romaines by the light of Nature (as Liuy rDecad. 5. lib. 2teſtifieth) diſliked and checked Qu. Fuluius Flaccus, becauſe he had vncouered a part of Iunoes Temple, to couer another Temple of Fortune with the ſame Tiles; they tolde him that Pirrhus or Hanniball would not hauehave done the like, and that it had bin too much for him to hauehave done it to a priuate Cittizens houſe, being a place farre inferior to a Temple, and in concluſion, forced & compelled him to ſend home thoſe Tiles againe, by a publike decree of the Senate. Let thoſe things be duely waied, and make theſe men aſhamed to come behinde the Heathen, who did more to their Idols, then they will doe for the honour of the true God. If they be not hewen out of Oakes, and hauehave hearts of Flint, let them open their eyes and behold the oppreſſions of the Church, and the pulling away in whole or in part, the prouiſion appointed for the Paſtor, whereby it commeth to paſſe, that many places want the preaching of the Word, and many Soules perriſh for the want thereof.

When the ſ1 Sam. 6, 3.Philiſtims ſent home Gods Arke from them, they ſent it not backe empty, they returned it not without a guift. When Zaccheus repented of his iniurious dealing, tLuke 19, 8.hee offered to reſtore foure-folde. If theſe Church-pollers, who hauehave robbed the Church, and enriched themſelues with the ſpoiles thereof, will not reſtore that which they hauehave wrongfully taken, and make vp the breaches which they hauehave waſtfully made, beeing without the feare of God, and any fruit of true Religion, they ſhall in the end receiue iudgement according to their workes, and in the meane ſeaſon, their owne conſciences ſhall ſting and torment them. It goeth indeede hard with the poore Church that is oppreſſed, and it groneth and ſigheth vnderunder the burden of her oppreſſion: yet in the end, when the Lord cheefe-Iuſtice of Heauen and Earth ſhall pronounce ſentence againſt them, it ſhall bee knowne that they, who oppreſſe others, do uAuguſt. epiſt. 211.more hurt themſelues, then thoſe whom they oppreſſe; in as much as the ſorrow and ſmart of the oppreſſed hauehave an ende, but the woe and torment of the oppreſſour ſhall be euerlaſting, becauſe he heapeth vntounto himſelfe wrath, againſt the day of wrath, and of the declaration of the iuſt iudgement of God.

Commentary Upon Philemon, Exposition · Verse 10