Commentary Upon Philemon, Exposition · Verses 23-24

Commentary Upon Philemon · Exposition · Verses 23-24

p. 46523 There ſalute thee Epaphras my fellow-priſoner in Chriſt Ieſus.

24 Marchus, Aristarchus, Demas, and Luke my fellow-helpers.

The order of the words.Hitherto, we hauehave handled the cheefe matter touching this Epiſtle, containing his ſute for Oneſimus, and his commandement to prepare him lodging. Now followeth the Concluſion and ſhutting vp of the Epiſtle, conſiſting in certaine ſalutations, which are of two ſorts; either from others, or from himſelfe. The ſalutation from others is in theſe two Verſes: the ſalutation from himſelfe is in the Verſe following. In theſe Verſes he ſaluteth Philemon in the name of fiue perſons which were famous and well known in the Church, and of great authority and credit aboue many others. This ſalutation as it was very honourable vntounto him, ſo alſo it carried with it great waight and moment to effect his principall purpoſe with more eaſineſſe. For ſeeing hee ioyneth with him His Fellow-priſoner, and Fellow-helpers in this ſute, that he might the better obtaine his requeſt, ſo that they all put vp as it were with one voice and conſent the ſame petition, Philemon could not but conſider, that it was a verie vnſeemely and vnworthy thing to reiect ſo many ſuppliants in ſo reaſonable a cauſe. So then, the ſum of theſe wordes is this, Epaphras, Marcus, Ariſtarchus, Demas, and Luke do ſalute thee. The firſt man is deſcribed by an adioyned propertie, my Fellow-Priſoner; which is declared by the cauſe, For Ieſus Christ. The reſt that are heere named, hauehave one common adioynt as a title of honor aſcribed vntounto them when he calleth them his Fellow-helpers.

The meaning of the words.Thus much touching the Order and Method. Now, let vsus ſee the meaning and Interpretation of the wordes. By [Saluting] in this place, we are to vnderſtand, to vſe all kinde and courteous ſpeaking, and to wiſh all peace and proſperity of ſoule and bodie, which are fruits of that Brotherly LoueLove that ought to bee among all the Saints. Thus did the faithfull p. 466pray one for another. In this ſalutation he nameth fiue perſons. In the firſt place, he rangeth Epaphras, a Cittizen of the ſame Citty with Philemon and his Countreyman, as appeareth in the Epiſtle to the Coloſſians, chap. 4. Epaphras ooCol. 4, 12.Col 4:12the Seruant of Christ, which is one of you, Saluteth you, and alwayes ſtriueth for you in prayers, that yee may stand perfect and full in all she will of God. This man had beene the Teacher of the Church at Coloſſe, and had conuerted them to the faith of Chriſt, as we read in the ſame Epiſtle, Cha. 1. ppColoſ. 1, 7.Col 1:7As ye alſo learned of Epaphras our deere fellow ſeruant, which is for you a faithfull Minister of Christ. It ſeemeth he was an Euangeliſt, who ſucceeded in the labours of the Apoſtles, but now being at Rome, hee was put in priſon, and heere ſaluteth Philemon as a Fellow-priſoner of Paule, not for anie wickedneſſe and crime that he had committed, but for the Teſtimonie of Chriſt, and for preaching the Goſpell, and therefore is called not Caeſars priſoner, but Christs Priſoner. Whereby it appeareth, that this Epaphras was falſely accuſed by the enemies of the Goſpell, and therefore brought vntounto Rome, and put in hold.

Secondly, he nameth Marcus, who is mentioned alſo in other places of the Scripture, who was Cozen to Barnabas, and the ſonne of that Marie, who was wont to giuegive entertainement to the Diſciples at Ieruſalem; yea, ſuch was her godlineſſe, that ſhee made her houſe as an Inne to lodge the poore Saints, and as a publicke Temple for the people of God to meet together to pray vntounto him, and to praiſe his name. This appeareth, Col. 4, 10. Marcus ſaluteth thee Barnabas Couſin, touching whom ye receiued Commandements, if hee come vntounto you, receiue him. So▪ when Peter was deliuered out of priſon, it is ſaide, qqActs. 12, 12.Acts 12:12Hee came to the houſe of Marie the Mother of Iohn, whoſe ſur-name was Marke, where manie vvere gathered together in Prayer.

Thirdly, he ſaluteth Philemon in the name of Aristarchus, of whome alſo mention is made in the Epiſtle to the Coloſſians, and there likewiſe he is called Paules priſoner, rrColoſ. 4, 10.Col 4:10Aristarchus my Priſon-fellow ſaluteth you. As they embraced one Faith, and beleeued in one Chriſt, ſo they ſuffered for one cauſe, and were Companions in affliction?

Fourthly, he nameth Demas, who at this time was a conſtant Confeſſer of the truth, and a zealous follower of the Goſpell, but afterward hee ſtarted backe from the Doctrine of Chriſt, forſooke the fellowſhip of Paul, & embraced this preſent world, as the Apoſtle complaineth of him afterward, as we ſee, 2 Tim. 4, 10. Demas hath forſaken mee, and hath embraced this preſent world, and is departed vntounto Theſſalonica.

Laſtly, he reckoneth vp Luke, to wit, the Euangeliſt, who came to Rome as a Companion with Paule, as we read, Acts 28, 14. and is named in the Epiſtle to the Coloſſians, ſſColoſ. 4, 14.Col 4:14Luke the beloued Phyſitian greeteth you. Hee was a Phyſitian by profeſsion, and after his conuerſion he accompanied Paul in his greateſt dangers. Of theſe men heere deſcribed, wee might ſpeake much, and handle their liues at large, ttCentu. 1. lib. 2. cap. 10. & caſtig. & addit. in lib. 2. centu. 1.but this is doone by others, and this may ſuffice for the Interpretation of theſe verſes.

We heard in the beginning of this Epiſtle, that Paule ioyned Timothy to him, as a ioynt Writer thereof, and directeth it to others, beſides to Philemon, that they might bee meanes and Mediatours vntounto him; ſo in the winding vp of the Epiſtle, hee hath muſtered together many others: by all which, he ſetteth vppon Philemon, as it were, with an Army of Interceſſers and Aduocates, to ſoften and ouercome his greeued and offended minde, and to encline him to merciemercy and compaſſion.

The time when this Epiſtle written.Moreouer, this ſalutation giueth vsus ſome direction of the time when this Epiſtle was written. Touching the which time, there is ſome difference among the learned. Some are of opinion, that this Epiſtle was written p. 467after the ſecond that hee wrote to Timothy, and this reaſon is rendered, becauſe in that Epiſtle it appeareth, that Timothy and Marke were not with him, and hee willeth them to make ſpeede to come vntounto him, zz2 Tim. 4, 9, 11.2 Tim 4:92 Tim 4:11OnelyOnly Luke is with mee: Take Marke and bring him with thee, for hee is profitable vntounto me to Minister. But in this Epiſtle it is euident, that theſe men were come vntounto him. Seeing therefore, there hee ſendeth for them, and heere they are found to be with him, it ſhould ſeeme that this Epiſtle is Written after the other.

This is the Reaſon vrged aaIllyr. in argum. huius Epiſtol.by many, which ſeemeth to be of great force to perſwade. But if we diligently marke it, and throughly conſider of it, we ſhall finde it to be too weake to beare the waight of this concluſion. For this preſent Epiſtle, as alſo that to the Coloſſians was written when hee was firſt taken; the ſecond to Timothy, when he was taken the ſecond time. For Paul hauing appealed to Caeſar from the partial dealing of the High-Prieſts, and the cruell perſecution of his owne nation, was brought to Rome in the beginning of Neroes raigne, about the thirde or fourth yeare thereof. Now it is euident and knowne to all, that Nero in the fiue firſt yeares, was one of the moſt milde and mercifull Princes; and as in his laſt yeares, hee exceeded all men in Tyranny and Crueltie, ſo in his firſt, bbSueto. in Neron.hee paſſed all his predeceſſors in MercieMercy and Gentleneſſe. In the beginning of his Empyre, Paule pleaded his cauſe before him, and was deliuered out of priſon, and let go whether he would. But the rage of the enemies of the Goſpell being endleſſe, hee was taken againe about the end of Neroes raigne, who waxed madde againſt Chriſtian Religion, at which time hee wrote the latter Epiſtle to Timothy, wherein he fore-telleth the approaching of his death, and the time of his diſſolution, cc2 Tim. 4, 6.2 Tim 4:6I am now ready to be offered, and the time of my departing is at hand. Thus much touching the time when this Epiſtle was written.

Generall Obſeruations pointed out in theſe verſes.Now, let vsus point out ſome generall Obſeruations out of theſe Verſes that might be enlarged, and farther ſtood vponupon, if time would ſerue. Firſt, we ſee the Apoſtle ſetteth down a ſalutation proceeding from others: which teacheth that ſalutations are an ordinary meanes ordained of God to nouriſh and cherriſh mutuall louelove, and that vnion and coniunction which the members of Chriſts body hauehave one with another, who are onelyonly in body, & in regard of bodily preſence ſeuered one from another in this preſent life; whereas in heart they are ioyned together, and ſhall bee heereafter both in ſoule and body.

Secondly, albeit the Apoſtle were a priſoner for the faithes ſake, yet God doth not leaue him alone, hee hath A Fellow-priſoner ioyned with him, and many Fellow-helpers added vntounto him. And albeit hee delighteth not himſelfe in the impriſonment of another, but could rather wiſh him deliuered, as appeareth by his words to Agrippa (who ſaide he was almoſt perſwaded to become a Chriſtian,) ddActs 26, 28, 29.Acts 26:28Acts 26:29I woulde to God, that not onelyonly thou, but alſo all that heare mee to day, were both almost and altogether ſuch as I am, except theſe bondes: yet notwithstanding the Company of the Godly is gracious and comfortable both in prosperitie, and in aduerſity, both in priſon, and out of priſon. Thus it is ſet downe by Luke, Acts 16, 25. when Paul was whipped and impriſoned, and his feet made faſt in the ſtockes, he had Silas ioyned with him, and they two ſpent the night in praying and praiſing God togither, teaching & admoniſhing themſelues in Pſalmes and Hymnes, and ſpirituall ſongs, ſinging with a grace in their hearts to the Lord, ſo that the priſoners hearde them. Thus we ſee the endleſſe MercieMercy of God, towards his afflicted and diſtreſſed Seruants, hee rayſeth them vp ſome comfort, and ſome Comforters, verifying the promiſe made to his Church, If I depart, I will ſend the Comforter vntounto you. Hee knoweth our infirmities, hee ſeeth how readie p. 468we are to yeeld and ſlide back: & therefore as he ſtrengthneth vsus by others, ſo he maketh vsus meanes to ſtrengthen others.

Thirdly, hee calleth Epaphras a priſoner of Chriſt, as hee alſo had called himſelfe before in the beginning of this Epiſtle. The reaſon is, becauſe he had preached Chriſt. Heereby we learne, that perſecutions oftentimes follow the ſincere preaching of the Goſpell; not that it is the propertie of the Goſpell, but the cauſe is the malice of ſuch as will not embrace and receiue the Goſpell; and therefore, they hate and perſecute thoſe that beleeue in Chriſt, and giuegive entertainment to the Goſpell. This is it our Sauiour teacheth, Mat. 10, 34, 35. Thinke not that I am come to ſend peace into the earth, I came not to ſend peace, but the ſworde: for I am come to ſet a Man at variance against his Father, and the Daughter against the Mother, &c. and a mans enemies ſhall be they of his owne houſhold.

To this purpoſe he ſpeaketh in another place, ggLuke 12, 49.Luke 12:49I am come to put fire on the earth, and what is my deſire, if it be already kindled? The Goſpell is the proper cauſe of peace among the godly, ſo it is the occaſion of great troble among the wicked. They are therefore much deceiued, that make the Goſpell the cauſe of all diuiſion and hurly-burlies that are in the Worlde. When any troubles ariſe, the preaching of the Goſpell is accuſed to breede them, but this is a falſe imputation. The true cauſe, is the mallice of Sathan, and the furie of his Inſtruments, that cannot abide the Light of the Truth to ſhine among them. So then, let vsus not thinke it a ſtraunge thing, when we ſee ſuch ſtirres and tumults ariſe, but Arme our ſelues with Patience; Learne to bee VViſe as Serpents, and Innocent as Doues, and condemne thoſe that are the authors and beginners of thoſe broyles and contentions.

Fourthly, obſerue the Titles that hee giueth vntounto our Lorde and Sauiour, he deſcribeth him by two Names; Firſt, hee calleth him Chriſt; then, hee calleth him Ieſus. Chriſt, ſignifyeth as much as Annointed; Ieſus, importeth as much as a Sauiour, who was ſo called, hhMath. 1, 21.Matt 1:21becauſe hee ſaueth his people from their ſinnes. From whence, obſerue that Chriſt is the King, the Prophet, and the Prieſt of his Church, to gouerne vsus, to teach vsus, to Redeeme vsus, to ſaue vsus. This is his Office, for theſe Ends and Vſes hee was annointed of the Father with the Oyle of Gladneſſe aboue his fellowes. This ſerueth to our great good, and the benefit of it is communicated vntounto vsus; he maketh vsus iiReuel. 1, 6.Rev 1:6Kings and Prieſts to God his Father; he armeth vsus with power and ſtrength againſt ſinne, the Fleſh, the World, the Deuill; and maketh vsus able to ouercome them: thorough him wee hauehave acceſſe to the father, and may boldly appeare in his ſight, and offer vp our Prayers with aſſurance, kkRom. 12, 1.Rom 12:1Yea he enableth vsus to offer vppe our ſelues, our ſoules, and bodies, an holy, liuely, and acceptable Sacrifice vntounto him, which is our reaſonable ſeruing of him: hee doth enſtruct vsus in the will of his Father, enlighten vsus in the knowledge of the trueth, and maketh vsus (as it were) his Houſehold Diſciples and Schollers, to reueale vntounto vsus all thinges needefull for our ſaluation. Let vsus therefore confeſſe him to be the onelyonly ſonne of God, perfect God, and perfect Man, ll1 Tim. 2, 5.1 Tim 2:5the ſole Mediator betweene God and Man, and let vsus acknowledge no other Sauiour able to Redeeme and ranſome vsus, to pay ſo great a price, and to deliuer vsus from ſo great wrath and deſtruction. If wee make other Mediatours, and ſet vp other Sauiours, wee renounce the Mediation of Chriſt, and Saluation purchaſed by Chriſt. This pierceth the verie Marrow, and entereth into the bowelles of the Romiſh Religion, which ſetteth vp other Mediators, and conſequently eſtabliſheth a falſe Chriſt of their owne, which indeed is no Chriſt, no Ieſus, no Sauiour, no Redeemer?

Fiftly, obſerue with me, that ſpeaking of Marcus, Aristarchus, Demas, & p. 469Luke, he calleth them his fellow-helpers; whereby he putteth the Miniſters of the Goſpell, and all the Children of God in minde, to bee helpers to the truth, and to further the preaching and propagation of the Goſpell by all poſſible meanes that God hath enabled them. For this cauſe, the Apoſtle commendeth many of the faithfull, Rom. 16, 3, 9. Greet Aquila and Priſcilla my fellow-helpers in Christ Ieſus. We muſt doe all for the truth, and nothing againſt the truth.

This reproueth thoſe that employ their wits, and beſtow their ſtrength, to hinder the truth, and the profeſſors thereof. Theſe hauehave no part nor fellowſhip in the Miniſtration, nor in the ſound profeſſion of the Goſpell, but are profeſſed enemies to the faith of Chriſt. Moreouer, this ſhall Miniſter vnſpeakeable comfort vntounto vsus, to conſider that wee hauehave beene helpers to the truth, and furtherers of the Faith which is in Chriſt Ieſus, we ſhall leaue a good Name behinde vsus, and receiue and incorruptible Crowne of eternall Glory.

Laſtly, note with mee, that when Paule wrote this Epiſtle, hee was at Rome, and hee ioyneth with him ſundry others, which were the cheefe and principall, whoſe verie names might carry ſome credite and authority to perſwade Philemon in this matter which hee vndertooke; yet in all this Epiſtle wee hauehave no mention of Peter, who is ſuppoſed to hauehave liued there, to hauehave dyed there, to hauehave beene Byſhop there fiue and twenty yeares. He ioyneth to himſelfe ſo many Aſſiſtants as he could, to obtaine his ſuite. He writeth (as we heard before, from Rome) to hauehave Oneſimus pardoned, and hee vſeth the name of Timothy to that purpoſe; why is Peter heere forgotten? Why doth he not ioyne him with himſelfe in the ſame Epiſtle, if he had been reſident at Rome, as a good Byſhop ought to hauehave beene? Againe, we ſee he ſpecifieth many by name, Marcus, Aristarchus, Demas, and Luke: but we hauehave no mention of Peter. And it is ſaid, that Marke was the Diſciple of Peter, and by his Commandement wrote his Goſpell: was it fit to name the Diſciple, and to forget the Maiſter? to remember the members, and to forget the Head? To expreſſe meaner perſons, and to omit the principall? Beſides, he calleth theſe men his fellow-helpers; Paul was as the Maſter-workman and cheefe builder, they were his helpers and partners in the buſineſſe. Was not Peter alſo one of his bretheren, and either a fellow-priſoner, or a fellow-helper in the Goſpell? Wherefore then is hee concealed? Obſerue with mee from hence, and by Conference of many other Scriptures, nnPeters being at Rome is vncertaine.that Peters being at Rome, is an vncertaine opinion, and an vngrounded aſſertion.

It was by compoſition agreed vponupon betweene Paule and Peter, ooGal. 2, 9.Gal 2:9that Peter ſhould preach to the Iewes, and Paul to the Gentiles; how then could Peter ſit as byſhop at Rome? Or if he preached to the Iewes at Rome, how commeth it to paſſe that the chriſtiā religion was ſtrange, & in a maner vnknown vntounto them when Paul came to Rome, as appeareth in the end of the Actes of the Apoſtles, where they ſay vntounto him, ppActs 28. 22Acts 28:22We will heare of thee what thou thinkest, for as concerning this Sect, we know that eueryevery where it is ſpoken against. Againe, when Paule wrote to the Romaines, hee willeth them to ſalute manie particularly, and by name, both men and weomen: but he maketh no mention at all of Peter, which no doubt he would hauehave done, if hee had at that time alſo beene at Rome. Furthermore, the Apoſtle Wrote many of his Epiſtles from the Citty of Rome (as we ſhewed in the beginning of this Epiſtle) as for example; to the Galathians, Epheſians, Coloſſians, Phillippians, to Timothy, this to Philemon, and that other Epiſtle vntounto the Hebrewes, (if it were his) and from thence, hee ſendeth manie ſalutations, in the Name of manie, that remained at Rome: Among whome, Peter is neuer mentioned, but his name and beeing there, is ouer-paſſed. Laſtly, p. 470the Apoſtle teſtifieth, that while he was called forth to giuegive an account of his Faith, pp2 Tim. 4, 16.2 Tim 4:16All did forſake him, and none aſſiſted him: wherefore, either Peter was not then at Rome, or if he were, he did ſhamefully forſake him. Thus then we conclude from theſe and ſuch like Circumſtances, that it cannot be gathered out of the holy Scriptures, that Peter was euer at Rome. Whereby we learne, that the Popiſh Religion is a doubtfull and vncertaine religion; their Faith is vncertaine; their Hope is vncertaine, their Heauen is vncertaine. For, the ſupremacie of the Pope, and ſubiection to him, is made a fundamentall point of Religion, and the beleeuing of it neceſſary to ſaluation. Bellarmine a Cardinall of Rome, qqDe Eccleſia militante, lib. 3. cap. 2.defining the Church, maketh it to be a Company of men, profeſſing the faith, and partaking of the Sacraments, vnderunder the iuriſdiction of the Byſhop of Rome, ſo that ſuch as hold no Pope, are iudged and cenſured to build vponupon a falſe foundation, and therefore to be no true Churches, no ſound Catholickes, no right Chriſtians.

The cheefe Controuerſie betweene vsus and the Papiſts, is, for the Popes Monarchy and Authoritie ouer the Vniuerſal Church, which is maintained by many of them, as a materiall point, and neceſſarie for eueryevery one to holde that looketh to be ſaued. Which is an Opinion both abſurd, and ridiculous, and vnreaſonable. The Church Triumphant in Heauen, is not ſubiect to the Pope of Rome. The Church of the Old-Teſtament, was neuer ſubiect to the Pope of Rome. The Church of the New-Teſtament, which was when Chriſt liued vponupon the earth, was not ſubiect to the Pope of Rome. The Primitiue Church, that was in the dayes of the Apoſtles, was not ſubiect to the Pope of Rome. For during all this time, there was no Pope of Rome at all, and yet there was (during al this time) a Church; or elſe they muſt ſay, that the Triumphant Church, the Iewiſh Church, and the Chriſtian Church, are no Churches at all.

Moreouer, the neceſſity of ſubiecting eueryevery ſoule to this ſuppoſed ſupremacy, and pretended primacy, doeth blot out of the number of Churches; the Eaſt-Churches, and the South-Churches, and leaueth onelyonly the Roman Church, to whom the Title leaſt of all belongeth, or at leaſt, as little, as to any of the reſt. Beſides, at the death of euerie Pope, and in eueryevery vacancie of that Sea (which ſometimes hath beene no ſmall time) the Church ſhould faile and fall: for how ſhould the faithfull then bee ſubiect to the Byſhop of Rome, when there is no Byſhoppe of Rome at all in the World. Furthermore, when there falleth out a Schiſme, ſo that there are two or three Popes that are together by the eares for the Popedome and Prelacie, the people are vncertaine to which of them to cleaue, and whether of them to obey.

Laſtly, it is falſe, that the members of the Church muſt be ſubiect to the Pope, ſeeing he is no better, nor no other, then that Antichriſt which the Scripture hath fore-ſhewed; time hath diſcouered; and the faithfull hauehave felt and ſuffered. Thus then we hauehave ſeene, that howſoeuer the Romaniſts make it a principall matter of faith, to put our heades vnderunder the Popes Girdle, to bowe our knees, to kiſſe his holye feete, and to feare the Thunderbolts of his wrath, yet all his iuriſdiction is beſides the Scriptures; nay contrary to the Scriptures: ſeeing Peters Byſhopprick and being at Rome is verie vncertaine. To ſay no more: If then it be vncertain whether Peter were euer at Rome, then it muſt alſo be vncertaine, whether hee were Byſhop of Rome; and if it be vncertaine whether he were euer Byſhop of Rome, then it muſt alſo be vncertaine whether the Pope bee Byſhop of Rome, and his ſucceſſor in that Sea; and if the Popes ſucceſſion and Dominion ouer the Church be vncertaine, his Triple Crowne ſhaketh, and beginneth to totter: all which waighty burthens, do hang by a twines-thred of Peters beeing at Rome, which hath no foot-ſtep or foundation in the Scriptures. True it is, p. 471we dare not directly and peremptorily ſay, that he was neuer at Rome; wee know how hard a thing it is to prooue a negatiue, yet it is more likely and probable, that he was neuer there, then that he was euer there; the Scriptures being Iudges. Who would willingly trauaile in a blinde and vncertaine way, where he cannot be aſſured whether he goe right or wrong? But ſuch is the iourney that the popiſh paſſengers enter into, they walke in vnknown pathes, and tread the Mazes of many doubtfull ſteps.

The Popiſh Writers cannot agree rrBellar. lib. 2. cap. 6. de pont Roma.in what yeare Peter came to Rome: One hath aſſigned one time; Another, pointeth vntounto another time: They agree ſſOnuph. in Annot. poſt petr.not how many yeares he ſtayed there, when he departed from thence, how long he ſate ttBellar. de pontif. Rom. lib. 2. cap. 5.Byſhop there, who ſucceeded in his place immediatly after him; whether Clement, or Linus, or Cletus, or Anacletus. It is made of abſolute neceſſitie by them to receiue the Saeraments; yet by their Doctrine, no man can certainly know, whether he be partakers of them, or not, inaſmuch as they teach, that all ſtandeth vponupon the Prieſts intention, which can be knowne to none but to God and himſelfe. Thus we ſee, how weak and wofull a Religion the Romiſh Religion is, and vponupon what ſilly and ſandie foundations it reſteth. Let vsus leaue theſe vncertaine by pathes, and tread in the beaten way of the Scripture, which cannot deceiue: let vsus build our faith vponupon the rocke which cannot be ſhaken, and forſake that Church that goeth a way ſhe knoweth not, and leadeth her Children ſhee knoweth not whether, and teacheth them to receiue ſhe knoweth not what, and beleeueth thoſe things which ſhe cannot proue. Thus much for the generall Obſeruations.

[There ſalute thee Epaphras my Fellow-priſoner, &c.] Theſe Verſes doe containe mutuall ſalutations, with kinde and Chriſtian wiſhes one toward another. This is the winding vp of the whole matter, wherein hee reporteth the friendly greetings of the faithfull which they ſent to Philemon. This we ſee to be verie common in the beginning of euerie Epiſtle. Doctrine 1. Courteous ſpeeches, & louing ſalutations, are beſeeming the ſeruants of God.From hence we learne, that courteous ſpeeches, and friendly ſalutations, are to bee vſed of one Chriſtian toward another, whether preſent or abſent. All kinde and courteous dealing ought to be ſhewed mutually toward each other. When Melchizedek met Abraham, hee bleſſed him, Gen. 14. When the Angell came vntounto Gideon, he ſaluted him thus, ttIudg. 6, 12.Judg 6:12The Lord be with thee, thou valiaunt Man. When Boaz in harueſt time came among his Reapers, uuRuth. 2, 4.Ruth 2:4he ſaid vntounto them, The Lord be with you; and they anſwered him, The Lord bleſſe thee; that is, ſo ſoone as he ſaw the Labourers that reaped his fields, hee beganne kindly to ſalute them, and to wiſh them well: they likewiſe returned the like anſwere backe againe (as an Eccho) vntounto him.

The Angell Gabriell being ſent of God vntounto the Virgin Marie, he ſaide vntounto her, Luke 1, 28. Hayle, thou that art freely beloued: the Lorde is vvith thee, bleſſed art thou amongst Weomen. When Chriſt ſent out his Apoſtles, and gaue them Commiſſion to preach to the loſt Sheepe of the houſe of Iſraell, and afterwarde, appointed ſeauentie Diſciples to ſecond their Labors, he willed them to ſalute the places whether they came, xxMath. 10. 11, 12. with Luke 10, 5.Matt 10:11Matt 10:12Luke 10:5Into whatſoeuer Citty or Towne ye ſhall come, enquire who is worthy in it, and there abide till ye go thence: and when ye come into an houſe, ſalute the ſame, and firſt ſay, Peace be to this houſe. That which Chriſt commandeth his Diſciples, himſelf practiſeth toward his Diſciples; for when he appeared to his Diſciples after his reſurrection, yyIohn 20, 21.John 20:21he ſaide, Peace be vntounto you. The Apoſtle writing to the Romaines, ſpendeth the greateſt part of the ſixteenth Chapter in Salutations & Commendations ſent too and fro among the Saints. Thus hee concludeth another of his Epiſtles, zz2 Cor. 13, 11 12.2 Cor 13:11Finally (Brethren) fare ye well: be perfect, bee of good comfort, be of one minde, liue in peace, and the God of LoueLove and Peace ſhall bee p. 472with you: greet one another with an holy kiſſe; all the Saints ſalute you. All theſe examples teach vsus this as an vndoubted truth, that the vſe of kinde and curteous ſpeeches are beſeeming the ſeruants of God, and becommeth their profeſſion.

Reaſon 1.We ſhall not neede to ſeeke farre to finde out the true cauſes and reaſons of this Doctrine. Firſt, our well wiſhing one to another is a fruit of our louelove, and a meanes to maintaine and continue louelove among vsus. To this purpoſe the Apoſtle Peter, doth command, not onelyonly that they ſhould ſalute one another, but ſuch as they loued, and ſuch as loued them, Chap. 5. aa1 Pet 5, 14.1 Pet 5:14Greet ye one another with the kiſſe of louelove. If we would maintaine louelove, we muſt wiſely and carefully entertaine ſuch helpes as may further vsus in the perfourmance of that duty, whereof this that now we ſpeake off is one: ſo that we are to expreſſe our inward louelove by outward tokens, to the end it may bee ſeene and appeare vntounto others.

Reaſon 2Secondly, our ſalutations are remembrances of our care and good affections toward theſe whom we greet well. It is a ſigne that wee are not forgetfull of them, but doe greatly regard and reſpect them. This doth the Apoſtle Paule ſignifie, Coloſ. 4, 12. Epaphras the ſeruant of Chriſt, which is one of you, bbCol. 4, 12.Col 4:12ſaluteth you, and alwaies ſtriueth for you in praiers, that ye may ſtand perfect and full in all the will of God. Where we ſee, he ioyneth theſe two thinges together, as depending one vponupon the other, his ſaluting of them, and his praying for them.

Reaſon 3.Laſtly, to deſire the good of others from the heart, is both a fruit of the ſpirit, and a good ſigne and teſtimony to our owne ſelues that we are choſen of God to eternall life. To this purpoſe the Apoſtle numbring vp many notable fruits of the ſpirit, maketh mention ccGal 5, 22.Gal 5:22of LoueLove, Peace, Gentleneſſe, Goodneſſe, meekneſſe, Long Suffering. And in another place, he exhorteth them ddCol. 3, 12.Col 3:12as the elect of God, holy, and beloued, to put on the bowels of mercies, Kindneſſe, Humbleneſſe of minde, Meekneſſe, Long-Suffering, Forbearing one another, and forgiuing one another. So then, if we ſhall conſider that courteous ſpeeches are tokens of louelove, remembrances of our affection, fruits of the ſpirit, and teſtimonies of our election, we may conclude, that it is the duty of one Church to wiſh well to another, and of one Chriſtian to ſpeake kindly to another.

We hauehave heard the Doctrine confirmed, but before we come to the vſes that ariſe from hence, it ſhall not be amiſſe briefly to anſweare an Obiection or two that may ſtand in our way, which may ſeeme to reſtraine and forbid that which heere is commanded and allowed. Obiection 1.We read in the booke of the Kings, that when Elliſha ſent his ſeruant Gehazi to the Shunamites houſe, ee2. King. 4, 29. Luke. 10, 4.2 Kgs 4:29Luke 10:4he bad him if he met any, not to ſalute him: and if any man ſaluted him, he ſhould anſwere him nothing. And when Chriſt ſent out his diſciples to preach, he gaue them the ſame charge, and willed them to Salute no man by the way. Where the duty which is heere approued, may ſeeme there to be reprooued. Anſwere.I anſweare, the drift and ſcope of thoſe places is to be conſidered, and not the bare wordes to be vrged. The intent of the Prophet ſpeaking to his ſeruant, and of Chriſt to his Diſciples, is to enioyne thoſe perſons to omit for that time the practiſe of duties of common curteſie and ciuility, ſo farre forth as they might ſtay or any way delay the perfourmance of waightier affaires enioyned vntounto them. We muſt therefore vnderſtand the meaning of them comparatiuely, as if it had beene ſaid: Rather then you ſhould any way hinder the quicke diſpatch and ſpeedy practiſe of that buſineſſe which is laid vponupon you, ſpeake to no man in the way. So then, the meaning of the places is not ſimply and abſolutely to forbid men to ſalute others, but ſo farre to require the omitting of it, as it ſhould be a let and an impediment vntounto them in doing their duties.

p. 473Obiection 2.Secondly, we read in the Apoſtle Iohn, in his ſecond Epiſtle, ff2 Iohn 10.2 John 1:10If there come any, and bring not this Doctrine, receiue him not to houſe, neither bid him God speed: for he that biddeth him God ſpeede, is partaker of his euill. Heere againe ſeemeth to be another prohibition, contrary to the precept and Iniunction in this place. Anſwere:I anſwere, this place doth not forbid ſalutations & courteſie of man to man, but familiarity and acquaintance with Hereticks, euen ſuch ioyning and cloſing with them, as may ſeeme to giuegive the leaſt applauſe and approbation to their bad proceedings, and wicked opinions. Thus much of the looſing of theſe knottes, and aunſwering the Obiections that ſeeme to contradict the Doctrine taught out of this place. Now let vsus handle the Vſes.

Vſe 1Firſt, we learne, that courteſie, with ciuill, gentle, friendly, & ſoft ſpeeches, are to be entertained of the ſeruants of God. This is it which Salomon teacheth in ſundry places of the Prouerbes, ggProu. 15, 1. & 25, 15.Prov 15:1Prov 25:15A ſoft anſwer putteth away wrath, but grieuous words stirre vp anger. And Cha. 25. A Prince is pacified by ſtaying of anger, and a ſoft tongue breaketh the bones. This is the commaundement that the Apoſtle giueth, hhEpheſ. 4, 32Eph 4:32Bee ye courteous one to another, and tender-hearted. This is the commendation of Gideon, againſt the rage of the Ephraemites, that were greeuouſly incenſed, and ſharpely ſet againſt him; hee anſwered them mildly and gently, iiIudges 8, 3.Judg 8:3and thereby their ſpirits abated towardes him. The like we ſee in Abigail, when Dauids wrath was kindled againſt her husband and houſhold, ſhe pacified him by her louing and lowly aunſwere, kk1 Sam. 25, 321 Sam 25:32ſo that he bleſſed God that ſent her, and her that counſelled him, and her counſell that restrained him from ſhedding blood. A fire is ſooneſt quenched by water, and anger is ſooneſt appeaſed by gentleneſſe. Let vsus plant this in the Garden of our hearts, and learne to giuegive good ſpeeches one to another, and ſhew a friendly Countenance (euen to them that wrong vsus, and abuſe vsus) without any purpoſe or deſire to reuenge.

This is a Vertue hard to be found in theſe daies among the ſons of men, they cannot ſpeake well one of another. This gentleneſſe that teacheth vsus to deale courteouſly toward each other, is thinly ſowne in the furrowes of our hearts. Wherefore, wee muſt know that humanity and courteous dealing are not (as ſome immagine) excluded from Chriſtians, as if nothing ſhould be in them, but rigor and auſterity. Indeede they are to deale roughly and rigorouſly with wilfull and wicked men, that are offenſiue and vnruly, but we muſt be gentle, meeke, and lowly toward ſuch as are willing to bee enſtructed. Hence then it appeareth, that our common formes of ſalutation are commendable, both practiſed by worde of mouth, and vſed in writing, ſtanding vponupon the warrant of Gods word, and example of the faithfull. Let vsus therefore accuſtom our tongues to ciuility, to bleſſing, & wiſhing al good one to another. This becommeth our profeſsion, and witneſſeth to all the world, that we are of pure conuerſation.

Vſe 2.Secondly, this Doctrine ſerueth for reproofe of diuers and ſundry abuſes that are too rife and common among vsus. It ſeemeth a light and ridiculous thing to many, to ſalute, and to be ſaluted, but it is of great force, and auaileth much to the obtaining and getting of good will. It is a point of courteſie and humanity to ſalute others, and to pray for them. Let no man ſay theſe are very ſmall and ſlender matters to be ſpoken of, and ſtood vponupon. We muſt acknowledge that our obedience is to be ſhewed euen in the leaſt, and not in the greateſt matters onelyonly. And a true Chriſtian is to bee ſeene and knowne, when he will yeeld in the practiſe of leſſer points, and ſuch as are not of greateſt importance. Wherefore, ſeeing euerie Chriſtian muſt thus behaue himſelfe, it reproueth diuers ſorts of men.

Firſt, ſuch as are ſo ſtrongly poſſeſſed, and rankely ouer-grown with malice and reuenge, that they neither will ſalute ſuch as they meet, nor anſwer p. 474ſuch as ſalute them. Theſe men are dainty of their ſpeech, and as ſparing of their wordes, as if eueryevery word of their mouth were worth a wedge of Gold. Hence it is, that many ſtand vponupon termes of their reputation, and looke to hauehave others bend vntounto them; they ſay, kkSome pinch curteſie, who ſhall begin to ſpeake and ſalute firſt.Why ſhould I ſalute him firſt? Or wherefore ſhould I beginne to ſpeake vntounto him? Shall I yeeld my ſelfe or bring my ſelfe vnderunder him to be made his Foot-ſtoole? I will not ſtoope or bow downe: he hath firſt wronged me, let him therefore firſt ſeeke to be reconciled: and if I ſhould ſpeake to him, I know he will not anſweare me, nor looke toward me. Theſe are goodly pretences and coulourable ſhiftings to maintaine Hatred, Diſpleaſure, and priuy Grudgings one againſt another, and cauſe vsus to pinch curteſie who ſhall beginne to deale curteouſly one with another. But art thou reſolued, that thou wilt not beginne firſt, and as it were breake the yee, but wait vntill another beginne to ſalute thee? Thou muſt conſider that the very Publicans and Sinners do the ſame, as our Sauiour teacheth Math. 5, 46, 47. llMat. 5. 46, 47.Matt 5:46Matt 5:47If yee louelove them which louelove you, what reward ſhall yee hauehave? Do not the Publicans euen the ſame? And if ye be friendly to your Brethren onelyonly, what ſingular thing doe yee? Do not euen the Publicans likewiſe? Wilt thou not yeeld and giuegive place firſt? Be conſtant, and ſetled, and vnmooueable in a good thing: but in keeping an old grudge or a new diſpleaſure, a goodman ought not to be ſtubborne and obſtinate to continue therein for euer. Doeſt thou thinke it a ſhame and reproach to thee, to change thy minde. Who doth ſo eſteeme and iudge? Doth God? No, he accounteth it thy greateſt honour to yeeld to that which he commandeth. Doe the godly among whom thou liueſt? No, thou ſhalt reioyce them, and giuegive good example to other, and and heape coales of fire vponupon their heads whom thou haſt offended, and giuegive a ſound teſtimony of thy vnfained louelove to thy brother that hath offended thee. Hath he hurt thee firſt, and done thee wrong? Be it ſo: hee hath done euill, eueryevery man will confeſſe it, no man will deny it, no man can defend it. Doe thou good to him againe for his euill, and prouoke him by thy example, and do that which becommeth thee, without looking wherein he faileth.

Let vsus ſeeke to be like our Heauenly Father, who maketh his Sunne to ariſe vponupon the euill and good: and ſendeth Raine on the iuſt and vniuſt. It is a common thing in ſuch as are rich and mighty, to paſſe by the poore, and neuer or ſeeldome vouchſafe them a word of their mouth which coſteth them nothing. It is a praiſe and commendation to be honourable, yet humble. A proud heart teſtified by a ſcornefull eye and a ſilent tongue, is to be reprooued, whereſoeuer and in whomſoeuer it be found. On the other ſide, it is a great encouragement to men of the lower ſort, when ſuch as are great and mighty in the world, doe kindly ſalute them, and friendly ſpeake vntounto them: they are greatly affected at it, they are mooued to louelove them, and ſtirred vp to be cheerefull in well doing, when they ſee they are regarded, and not deſpiſed, or accounted baſe in their eyes, nor reſpected as their Foot-ſtoole.

Secondly, ſuch as are reprooued make an outward ſhew of the perfourmance of this duty, but inwardly are as farre, and ſome-times farther from the right practiſe of it then the former. Theſe are ſuch as are true Chriſtians in name, but not in deed: in ſhew, but not in ſubſtance; in word, but not in heart. Theſe hauehave Charity in their lippes, but enmity in their ſoules. They ſpeake of peace, but they nouriſh hatred. A man would iudge them to be the flower of curteſie, and to hauehave all couplements of humanity in them, and yet nowithſtanding, all this is but a maske and vizard to colour their hipocriſie. Theſe are a moſt vile and wicked kinde of men, that hauehave ſweete and ſugred tongues, but malicious and enuious hearts, and p. 475full of venom. This we ſee in Ioab, mm2 Sam. 3, 27. and 20. 9.2 Sam 3:272 Sam 20:9who tooke Abner aſide in the Gate to ſpeake with him peaceably, and ſmote him vnderunder the fift rib, that he died: and likewiſe he dealt with Amaſa, he ſaid to him, Art thou in health my Brother, and tooke him by the Beard with the right hand, to kiſſe him: but with the other hand he ſmote him with the ſword, and ſhed out his bowels to the ground. The like ſalutation we ſee in Iudas, who had giuen the multitude that came with ſwords and ſtaues from the High-Prieſts and Elders of the people, a Token, ſaying, nnMat, 26, 48. 49.Whomſoeuer I ſhall kiſſe, that is he, lay hold on him: and forthwith hee came to Ieſus and ſaid, God ſaue thee Maiſter, and kiſſed him. Thus hee betrayed the ſonne of man with a kiſſe.

We muſt hauehave our words and hearts goe together, and not one wander and ſtray from the other. We muſt not hauehave our words ſofter then Oyle, & hide ſwords and ſpeares within vsus. This is cruell and deceitfull dealing; this is farre from true Chriſtianity; this is farre from that plaine and ſimple dealing that ought to be in vsus. Such men are the moſt dangerous and pernitious enemies that are, they are hardly knowne, and therefore hardly auoyded. One of theſe falſe hearted Brethren, is worſe then an hundred open & profeſſed aduerſaries. A pit which is couered, ſo that thou canſt not ſee it, is more likely to worke thy hurt, and cauſe thee to fall into it, then that which is manifeſt to be ſeene. Let vsus therefore remember, that our words bee alwayes ſeaſoned and accompanied with truth. Let our mouth ſpeak as the heart thinketh; and let vsus take heed of lying, cogging, cozening, glozing, ſmoothing, and diſſembling, which are the workes of the deuill, & the fruits of the fleſh, and the badges of Hypocrites.

Thirdly, as we hauehave heard that they are to be reproued, that diſdaine to ſpeake to others; and ſuch as are content to vſe friendly greetings in word, but their hearts go not with them: ſo likewiſe, ſuch are condemned as vſe vnkinde and vncourteous ſpeeches; nay foule and vncleane, vngodly and prophane communication. This the Apoſtle teacheth, Epheſ, 4. ooEphe. 4, 31.Eph 4:31Let all bitterneſſe and anger, and wrath, crying, and euill ſpeaking be put away from you, with all maliciouſneſſe. Such was the ſnappiſh anſwere of Caine, ppGen. 4, 9.Gen 4:9Am I my Brothers keeper? So for this cauſe Nabell being a churliſh & curriſh man, qq1 Sam. 25, 10, 11.1 Sam 25:101 Sam 25:11is concluded to be a foole and a wicked man.

This vnciuill & bitter dealing, is a great ſigne, and a certaine note of an vnregenerate and carnal man. Let vsus beware of al railing & rotten ſpeeches. The mouth is the Meſſenger of the heart, and from the aboundance of the heart, the mouth ſpeaketh. A filthy tongue, argueth a filthy heart: an vnbrideled tongue, a licentious heart. A poyſoned tongue, that caſteth out banning and curſing, doth manifeſt a curſed and corrupt heart. The tongue that raueth and rageth beyond all meaſure, and belcheth out blaſphemies, and vomiteth out pocky and plaguy ſpeech (as it were) the ouer-charging of a loathſome ſtomacke, doth ſhew (be it ſpoken with reuerence) a pocky and plaguy heart.

It is a ſhame almoſt to ſpeake thoſe thinges, I will not ſay which theſe men do in ſecret, but which they ſpeake openly, publickely, euidently. And yet (alas) how common a thing is it (when men and women are a little heated and prouoked) to wiſh all euill to fall vponupon the perſons of their Bretheren and their Cattle; nay ſometimes vponupon their owne wiues, their own children, their owne Seruants, their owne Cattell, crying out a vengeance on them, a plague of God to come vponupon them, a Murraine take them, the Deuill of hell go with thee, and ſuch like; which come from an vncircumciſed mouth, nay from an vncircumciſed and vnregenerate. Neyther, let any alledge for the excuſe of their curſed and wretched ſpeeches, It is a cuſtome they hauehave gotten, but that they minde and meane no ſuch thing, whatſoeuer they ſpeake; for firſt, this is a curſed cuſtome: and a cuſtome in ſinning, the greater p. 476it is, the worſe it is. The more thou doeſt accuſtome thy tongue vntounto it, the harder it is to be left. Our Sauiour teacheth, rrMat. 12, 35. 36.Matt 12:35Matt 12:36that A good man out of the good Treaſure of his heart bringeth forth good thinges: and an euill man out of an euill Treaſure bringeth forth euill thinge: But I ſay vntounto you, that of eueryevery idle word that men ſhall ſpeake, they ſhall giuegive account thereof at the day of Iudgement. If then we muſt reckon and account at the end of the World and of our life for idle wordes; what madneſſe is it for vsus to caſt out and diſgorge blaſphemous, wicked, and curſed ſpeeches, which will bring vponupon vsus horrible plagues and heauy puniſhments to be ſuffered in hell fire? Hence it is, that Chriſt ſaith in the wordes following, ſſVerſe. 37.By thy wordes thou ſhalt be iuſtified, and by thy wordes thou ſhalt be condemned. Heere-unto the Apoſtle Iames agreeth, ttIam. 1. 26.Jas 1:26Chap. 1. If any man among you ſeemeth Religious, and refraineth not his tongue, but deceiueth his owne heart, this mans Religion is vaine. Neither let them ſay, they thinke not euill, they meane not as they ſpeake: for this doth not take away the euill, but rather increaſe it, in aſmuch as they adde ſinne vntounto ſinne, hypocriſie to impiety; as it were drunkenneſſe vntounto thirſt. Let ſuch acquaint their hearts with bleſſiing, not with curſing: and ſtriue againſt their corruptions which are growne to an head and hauehave gotten a cuſtome in them, remembring the ſaying of the Prophet, Pſal. 109. uuPſal. 109, 17, 18.Ps 109:17Ps 109:18As he loued Curſing, ſo ſhall it come vntounto him: and as he loued not bleſſing, ſo ſhall it bee farre from him: as he clothed himſelfe with Curſing like a rayment, ſo ſhall it come into his Bowels like water, and like Oyle into his Bones. Let vsus therefore all of vsus put in practiſe the precept of the Apoſtle, xxEphe. 4, 29.Eph 4:29Let no corrupt communication proceede out of your mouthes, but that which is good, to the vſe of edefying, that it may miniſter grace vntounto the hearers. Where he declareth, that corrupt ſpeech ſhould be to the eare, as vnſauory meat to the ſtomacke. A rotten Sheepe is knowne by his bleating, ſo is an vnregenerate heart by his wordes. Wherefore as the taſt abhorreth rotten meate, ſo ſhould our mindes loath and deteſt rotten and vnreuerent talke.

Vſe 3.Laſtly, ſeeing we are taught to vſe all gentle and curteous communication, and all louing ſalutations and well-wiſhings one toward another; this teacheth vsus, that we muſt all diligently ſtudy and practiſe the gouernment of the tongue, to order it aright and in due manner. This is a worthy ſtudy, it is an hard ſtudy, it is a profitable ſtudy. Hence it is, that the Prophet ſaith, yyPſal. 34, 12, 13.Ps 34:12Ps 34:13Pſal. 34. What man is he that deſireth life, and loueth long daies for to ſee good? Keepe thy tongue from euill, and thy lippes that they ſpeake no guile. To this purpoſe he ſpeaketh in another Pſalme, zzPſal. 39, 1.Ps 39:1I thought, I will take heede to my waies, that I ſinne not with my tongue, I will keepe my mouth brideled, while the wicked is in my fight. The difficulty and hardneſſe of this ſtudy, the Apoſtle Iames ſignifieth and ſetteth downe, when he calleth the tongue a world of wickedneſſe, and an vnruly euill, aaIam. 3, 7, 8.Jas 3:7Jas 3:8Chap. 3. The whole nature of Beaſtes and of Birdes, and of creeping thinges, and thinges of the Sea, is tamed and hath beene tamed by the nature of man: but the tongue can no man tame. The profit of this ſtudy, together with the hardneſſe, is noted by the ſame Apoſtle in the ſame Chap. bbIam. 3, 2.Jas 3:2If any man ſinne not in word, he is a perfect man, and able to bridle all the body.

Now becauſe it is ſo excellent and difficult a ſtudy to guide and gouerne the tongue aright, we muſt know, that there is an Art and Science thereof to be learned, and diuerſe rules and precepts to be obſerued; that wee may knowe when to ſpeake, and when to holde our peace. There is no Art whatſoeuer attained vntounto, without knowledge, practiſe, and experience. The firſt leſſon that we muſt learne in this ſtudy, is, to craue of God his aſſiſting grace, that may make this labour eaſie, and the worke pleaſant vntounto vsus: without which, we ſhall finde it vnpoſſible to holde in the Raines of our vnruly and vntamed tongues.

p. 477Hence it is that the Prophet ſaith; ccPſal. 141, 3.Ps 141:3Set a watch (ô Lord) before my mouth, and keepe the doore of my lippes: Declaring thereby, that of our ſelues we are not able to gouerne our tongues. And againe he ſaith elſe-where; ddPſal. 51, 17.Ps 51:17O Lord, open thou my lippes, and my mouth ſhall ſhew forth thy praiſe. If God do not open our mouths, we can neuer order our tongues as we ought. Before we ſpeake, we muſt diligently conſider what we ſpeake, and to what end. The Wiſe-man telleth vsus, eeProu. 18, 13.Prov 18:13That he which anſwereth a matter before he heare it, it is folly and ſhame to him.

To this purpoſe the Apoſtle teacheth vsus, To be ſlow to ſpeake, and ſwift to heare. This vertue appeared notably in Elihu, Iob 32. Who waited till Iob had spoken, for they were more auncient in yeares then hee. In our ſpeaking, we muſt be carefull that our wordes be gracious, and ſeaſoned with wiſedome, truth, reuerence, modeſty, meekeneſſe, and ſobrietie, as it were with Salt, which are contrary to the fooliſh, rotten, and graceleſſe talke that aboundeth in our dayes; wherein men are growne to be very Beaſts, ffRo. 3, 13, 14.Rom 3:13Rom 3:14Their Throat is an open Sepulcher, they vſe their tongues to deceit, the Poyſon of Aspes is vnderunder their Lippes, their Mouth is full of curſing and bitterneſſe. Nay, the venome and Poyſon of their tongues, is worſe then the poyſon of Serpents: and yet they would thinke themſelues greatly wronged if they ſhould be charged to be as a Brood of Adders, and a Generation of Vipers. For who knoweth not that the Serpent cannot hurt a man, except he be preſent to ſee him and bite him: but ſuch as hauehave not learned to rule the tongue that is vnruly, and to gouerne it from breaking out into vngodly and curſſed ſpeaking (which is the Deuils Language) doe hurt men as well abſent as preſent; as well farre off, as neere at hand; as much when they are from them, as when they are with them. The holy vſe of the tongue is the ggEſay 19, 18.Isa 19:18language of Canaan, which we muſt all couet to ſpeake, that it may bee ordered according to the Word and will of GOD. But when the tongue, which is an excellent Member, giuen vntounto vsus of God to praiſe and glorifie his Name, is abuſed, hhIames 3, 6.Jas 3:6it is kindled by the fire of Hell; according to the ſaying of the Apoſtle Iames, Chapter 3. The Tongue is Fire; yea, a World of wickedneſſe: ſo is the Tongue ſet among our members, that it defileth the whole body, and ſetteth on fire the courſe of Nature, and it is ſet on Fire of Hell. This he ſetteth foorth more at large in the wordes following, and exhorteth vsus, that the harder it is to rule the tongue, the more care we ſhould vſe in the gouernment of it, and apply it to the honour of God, and the good of our Neighbour.

Hence it is, that he reprooueth thoſe that one while are bleſſing, another while are curſing with it, blowing ſometimes hot, and ſometimes cold, ſometimes praying to God, and anone rayling at, and reuiling their Bretheren; iiIam. 3, 10, 11Jas 3:10Jas 3:11There-with (ſaith he) bleſſe we GOD, euen the Father; and therewith curſſe we Men, which are made after the ſimilitude of GOD: out of one mouth proceedeth bleſſing and curſſing: my Brethren, theſe thinges ought not to ſo to be. Doth a Fountaine ſend forth out of one place ſweete Water and Bitter? &c. Let vsus then vſe ſuch meekneſſe and moderation in our ſpeech, as that we doe not breake out into Choller: let our anſweres be ſoft and milde, that anger be not kindled, nor encreaſed, nor continued. If any ſhall reuile vsus, and rage againſt vsus, our dutie is to bleſſe, and not to raile. This is the Commaundement of Chriſt, kkMath. 5, 44.Matt 5:44I ſay vntounto you, louelove your Enemies, bleſſe them that curſſe you, do good to them that hate you, and pray for them that hurt you and perſecute you, &c. Thus doth the Apoſtle Peter ſpeak, ll1 Pet. 3, 8, 9.1 Pet 3:81 Pet 3:9LoueLove as Brethren: be pittifull, be courteous, not rendring euill for euill, neyther rebuke for rebuke: but contrariwiſe bleſſe, knowing that ye are thereunto called, that ye ſhould be heirs of bleſſing. If the leaſt occaſion of ſtrife and contention ariſe among men, it cannot be decided; nay, nor heard without ſuch bitter tants & reproaches, p. 478as ought not to be, nor to breake out among Brethren. We ought to bee of a patient Nature, and follow the example of God, who beareth with vsus al. The Apoſtle Iude affirmeth, mmIude 9.Jude 1:9That Michaell the Archangell, when he ſtroue against the Deuill, and disputed about the body of Moſes, durst not blame him with curſſed ſpeaking, but ſaide; The Lord rebuke thee. Where we ſee, that the Arch-angell abſtained from all railing, hauing to doe with the Deuill, the greateſt enemy of God and his people. Be it, that we hauehave to deale with bad men, and ſuch as are notoriouſlie euill, yet we muſt not take liberty to our ſelues to vſe reuiling ſpeeches, to brawle, and contend, ſeeing the Angell would not do it, and he would not do it againſt a worſe aduerſary then wee hauehave, or can hauehave any. We muſt commit reuenge vntounto God, who hath ſaide; Ʋengeance is mine, I will repay.

[Marcus, Aristarchus, &c.] Touching Marke mentioned in this place, we hauehave ſpoken already, and declared out of the Actes of the Apoſtles, that he was a Iew of the circumciſion, and called to be an Euangeliſt, nnEuſeb. lib. 3. cap. 39.who alſo wrote one of the Goſpels as he had learned of Peter. It appeareth, that his Parents were well acquainted with the Apoſtles, and receiued them into their houſe; whereby it came to paſſe, that Marke himſelfe was conuerted to the Faith, and indued with the guifts of the Holy-Ghoſt, ſo that he was choſen to be a Fellow-helper vntounto them, and trauailed with them into diuers partes of the Worlde. True it is, he did at one time forſake Paule in Pamphilia, and ſhrunke in his ſhoulders from the trouble: yet notwithſtanding this weakeneſſe, he ceaſed not afterward to labour in the preaching and propagation of the Goſpell; ooActs 15, 38Acts 15:38and albeit Paule would not take him with him into their company, Who went not with them to the worke, yet Barnabas tooke him, and ſayled vntounto Cyprus. He was preſent with the Apoſtles at the firſt and famous Councell holden at Hieruſalem, and heard the matters debated and diſputed among them. We ſee heere in this place, and other places of the Scripture, that he had reconciled himſelfe to Paule, and blotted out the infamy of his backwardneſſe and backe-ſliding; and therefore hee is accepted againe among them, ſo that they gaue vntounto him the right hand of fellowſhip.

Doctrine 2. We muſt not vtterly caſt off the weake, but ſhew our compaſsion toward them.From hence we learne (this Scripture being compared with other) that it is required of vsus to hauehave a care and compaſſion toward the weake, not vtterly to caſt off ſuch as hauehave fallen and failed in any duty. When we ſee any not ſo conſtant in the truth as they ought, and we deſire, we muſt not by and by ſhake them off, or ſtand aloofe from them, but rather ſtrengthen and encourage them, and make much of them. This practiſe is commaunded vntounto vsus in ſundry places. The Apoſtle exhorteth heereunto; ppRo. 14, 1, 10Rom 14:1Rom 14:10Him that is weake in the Faith receiue vntounto you, but not for Controuerſies of disputations: Why dost thou condemne thy Brother, or why dost thou diſpiſe thy Brother? And in another place of the ſame Epiſtle, qqRom. 15, 1.Rom 15:1We which are strong, ought to beare the infirmities of the weake, and not to pleaſe our ſelues. To this purpoſe he writeth to the Theſſalonians, rrTheſ. 5, 14.We deſire you, Brethren, admoniſh them that are out of order: comfort the feeble-minded: beare with the weake: be patient toward all men. To theſe Commaundements, we may adde ſundry examples of the faithfull, that hauehave giuen vsus an example to follow. But firſt let vsus ſee the moſt perfect example of all, the example of Chriſt Ieſus our Lord, of whom it was propheſied thus; ſſMath. 12, 20 and 11, 28. Eſay 42, 3.Matt 12:20Matt 11:28Isa 42:3A bruiſed Reede ſhall he not breake, and ſmoaking flax ſhall he not quench, till he bring forth iudgement vntounto victory. This appeareth, in his louing calling of all vntounto him that are weary and heauy laden, promiſing to eaſe them, and refreſh them: ſo that hee refuſed not the company of Publicans and Sinners. When Aquila and Priſcilla had heard Apollos, who was weake in knowledge, ttActes 18, 26Acts 18:26They tooke him vntounto them, and expounded vntounto p. 479him the way of God more perfectly. The like we ſee in Paule toward the inceſtuous Corinthian, whom he would hauehave receiued againe into the boſome of the Church, and admitted into the company and ſociety of the faithfull. All which commandements and examples doe euidently proue vntounto vsus this truth, that ſuch as are weake in the faith are not to be caſt off, but rather cheriſhed and encouraged.

Reaſon 1.See the farther confirmation heere of by force of reaſon drawne from the nature of God, from the members of the Church, from the perſon of ſuch as are weake. Firſt, if we conſider the gratious and mercifull dealing of God toward ſuch as erre of frailty and infirmity, that he is both willing and able to ſtrengthen and confirme them, we ſhall be put in minde thereby of our owne duty. The Apoſtle writing to the Romanes Chap. 14. and exhorting them not to ſhun, but to take into their company him that is weake in the faith, giueth this as a reaſon, uuRom. 14, 4.Rom 14:4He ſhalbe eſtabliſhed, for God is able too make him ſtand. If then, God will eſtabliſh them, we muſt make much of them: and if hee will make them ſtand, we muſt not thruſt them downe.

Reaſon 2Secondly, it is required of all the members of the Church to hauehave a ſpeciall care not onelyonly of the ſtrong, but alſo of the feeble partes. Wee ſee how it ſtandeth in the members of our body, xx1 Cor. 12, 211 Cor 12:21The eye cannot ſay vntounto the hand, I hauehave no neede of thee: nor the head againe to the feete, I hauehave no neede of you: yea, much rather thoſe members of the body which ſeeme to be more feeble, are neceſſary, &c. Now as it is in the naturall body, that the chiefe members hauehave a care of the leaſt, ſo it ought to be in the myſticall body, wherein the faithfull ſhould hauehave the ſame care one for another. Adde heerevnto that we are commanded to exhort and admoniſh one another, according as we ſee them to hauehave neede.

Reaſon 3.Thirdly, we muſt take heede leaſt by our rigorous and auſtere dealing, the weake brother be diſcouraged and driuen from the faith. It is no wiſedome to lay a great and heauy loade vponupon the backe of a weake Beaſt, leaſt his backe be broken, and the burthen miſcarry, and the Maiſter be diſappointed. To this purpoſe it is, that the Apoſtle, perſwading the Corinthians to take vntounto them the inceſtuous perſon whom they had put out from among them, ſaith: yy2 Cor. 2, 7, 82 Cor 2:72 Cor 2:8Yee ought now to forgiue him, and comfort him, leaſt the ſame ſhould be ſwallowed vp with ouermuch heauineſſe: wherefore I pray you that you would confirme your louelove toward him. No man almoſt is ſo vnmercifull to his poore Beaſt, but he conſidereth what he is able to beare. Vnſeaſonable ſeuerity can doe no good, but much harme. Seeing therefore God is able to eſtabliſh the weake, ſeeing the partes of the Church muſt hauehave a care one of another, and laſtly, ſeeing the feeble minded are not to be diſcouraged, in all theſe reſpects we may conclude, that the weake in knowledge, in faith, or in obedience, are not to be deſpiſed, but rather to be inſtructed, ſtrengthened, and confirmed.

Vſe 1.Let vsus come to the vſes, and handle them as briefly as we can. Firſt, this ſerueth to reproue thoſe that doe not onelyonly paſſeouer, but contemne and deſpiſe ſuch as any way come behind them. If they ſee a man weake or feeble, they are ſo farre from helping of him vp, that they are ready to diſgrace him and caſt him downe. Theſe are like to them that are deſcribed in the Prophet, who, together with Hypocriſie nouriſh pride in themſelues and ioyne vntounto it contempt to others, zzEſay. 65, 5.Isa 65:5Which ſay, Stand apart, come not neere to me, for I am holier then thou. Or like vntounto the Phariſie mentioned in the Goſpell aaLuke. 18, 11.Luke 18:11who praied thus with himſelfe, O God, I thanke thee that I am not as other men, extortioners, vniuſt, adulterers, or euen as this Publican. If a man hauehave one of his eyes, or legs weaker then the other, will hee reiect or neglect it, and not rather looke to it, and ſeeke to ſtrengthen it, and cure it? Whē the fire is going out, we are wont not to caſt water vponupon it, but to thro p. 480on more Coales, or to bring more Wood to kindle it. When the bodie is feeble and ſickly, we doe not vſe to ſtarue it, or ſtifle it; but to cherriſh it, to dyet it, and keepe it warme. So ought it to be in the members of Chriſtes body, when we ſee any ſtand at a ſtay, and as it were begin to pine and languiſh, we ſhould bring them home into the Sheepefold of Chriſt: when we ſee any wounded, we ſhould binde vp their wounds, and poure in Oyle and Balme to refreſh them: wee muſt ſeeke them that are loſt, and gather them that are diſpierſed. As for thoſe that diſcourage and diſcountenance ſuch as are of humble and broken harts, and by their vnſeaſonable ſeuerity bring them to deſpaire, let them know, that they are no better then the very Inſtruments of the Deuill, who are hired as Iourney-men to doe his worke, and doe vſurpe the very office of the Deuill. He is the accuſer, hater, and perſecuter of the faithfull, but eſpecially he ſeeketh to vndermine the weake, and to ſwallow them vp in the quicke ſandes of deſperation, without helpe or hope. In this conſideration the Apoſtle moueth the Corinthians to forgiue the inceſtuous perſon, ſaying; aa2 Cor. 2, 10, 11.2 Cor 2:102 Cor 2:11To whom ye forgiue any thing, I forgiue alſo: for verily, if I forgaue any thing, to whom I forgaue it, for your ſakes forgaue I it in the ſight of Christ, least Sathan ſhould circumuent vsus, for we are not ignorant of his enterpriſes. Wherefore, as God hath appointed comfort to his afflicted and contrite ſeruants, ſo they are iuſtly to be taxed, that ſhew rigour, when they ſhould ſhew mercy, and draw out the ſword when they ſhoulde put it vp. Of theſe mercileſſe men, doth the holy man Iob oftentimes complaine, who when he lacked and looked for comfort, but could finde none; he was bbIob 12, 4. & 16, 2.Job 12:4Job 16:2as one mocked of his Neighbor, and crieth out (in the extreamity of his ſorrow) of his friends, Miſerable comforters are ye all. Thus it fareth with many of Gods deare Children, and our poore Brethren, when as thorough great anguiſh of ſoule, and vexation, they call (as Iob once did) for comfort, ccIob 19, 21. 1Job 19:21Job 19:1HaueHave pittie vponupon me: hauehave pitty vponupon me (O yee my Friends) for the hand of God hath touched me: yet their acquaintance are ſtrangers vntounto them, their neighbors hauehave forſaken them, their brethren are remoued farre from them, and their familiars hauehave forgotten them.

True it is, there is a time of ſeuerity and ſharpeneſſe, and ſuch as are obſtinate and vntractable, as an vntamed Heifer, are to bee terrified with ſharpe handling, that they may bee made feare. But, there is a difference to bee made betweene ſinner and ſinner, and the ſeruants of God muſt diſcerne aright betweene Offender and Offender, not iudging of all alike, nor dealing with all alike, according to the Doctrine and direction of the Apoſtle Iude, HaueHave ddIude 22, 23.compaſsion of ſome, in putting difference: and other ſaue with fear, pulling them out of the fire, &c. This Wiſedome we ought all to craue, that we may do things in due ſeaſon, that we may not purge humors when wee ſhould reſtore Nature; neither yet go about to heale, when we ſhould cut and lance.

The Wiſe-man to this purpoſe, hath a woorthy ſaying, Prouerbes 25, 11. A word ſpoken in his place, is like Apples of Gold, with pictures of Siluer. Let vsus not be in the number of ſuch, eeEzek. 13, 22. and 34, 4, 5, 6.Ezek 13:22Ezek 34:4Ezek 34:5Ezek 34:6As with our lies make ſad the heart of the righteous, whom the Lord hath not made ſad: nor strengthen the handes of the wicked, that hee ſhould not returne from his wicked way, by promiſing him life. Let vsus take heede, that it bee not iuſtly and truely ſpoken of vsus, which the Prophet chargeth vppon the Shepheardes of Iſraell, The weake hauehave yee not strengthened, the ſicke hauehave yee not healed: neither hauehave yee bound vppe the broken, nor brought againe that which was driuen away, neither hauehave yee ſought that which was lost, but with cruelty and with rigour hauehave ye ruled them, &c. God will require an account of vsus touching his Sheepe, and ſuch as we deſpiſe, he accounteth and reſpecteth as moſt deare and precious in his ſight.

p. 481Secondly, muſt we hauehave a reſpect to the weake? Then we muſt acknowledge it to be our duty, to cherriſh ſuch good things as we ſee in any of our Brethren, remembring the ſaying of our Sauiour, Math. 18, 33. Oughteſt not thou alſo to hauehave had pitty on thy fellow-ſeruant, euen as I had pitty on thee? God doth ſhew mercy and pittie vponupon vsus; and therefore, if we will bee his Children, we muſt not be vnlike our heauenly Father. Such is the ſtate and condition of men, that whetherſoeuer we turne vsus, wee cannot but ſee ſome of our Brethren feeble and fainting, and ready to ſinke vnderunder the burthen; ſo that they are ready to periſh, vnleſſe we put vnderunder our hand to vphold them. In this reſpect, ſo many as are members of the Church, ought to be ſo many Phyſitians one to another, that we may bee meanes of curing and comforting one another. We are charged to be keepers of them, to look vntounto them, and by all good meanes to tender their good. It is an excellent precept giuen by the Apoſtle, Gal. 6, 1, 2. Brethren, if a man be ſuddenly taken in any offence, ye which are spiritual, reſtore ſuch one with the ſpirit of meekeneſſe, conſidering thy ſelfe, leaſt thou alſo be tempted: beare yee one anothers burthen, and ſo fulfill the Law of Chriſt. Where we ſee the Apoſtle vrgeth vsus to this duty by putting vsus in minde of our owne infirmity. We ſo ſtand to day, as that wee are readie to fall to morrow; nay, we continue this houre, that we are readie to giuegive ouer the next. Yea, ſuch is the mercy of God oftentimes toward ſuch as are weake ones, that when he hath made them once to ſee their own frailties, he maketh them at the laſt ſtronger, and more ſtedfaſt in the Faith, then ſuch as ſeemed to bee more forward, and many degrees before them. How weake was Nicodemus? He iiIohn 3, 2.John 3:2came to Ieſus by night at the firſt, hee had a good deſire to be inſtructed, but he was ignorant in the principles of Religion, he durſt not ſhew himſelfe openly to bee his Diſciple for feare of the Iewes.

The like wee might ſay of Ioſeph of Arimathea, another Diſciple of Chriſt, kkIohn 19, 38.John 19:38(but ſecretly to auoid danger;) notwithſtanding God did ſo bleſſe them both with encreaſe of ſtrength, and the ſpirit of courage and boldnes, that the little light of Grace and ſpark of Faith that was in them, did ſo ſhine and breake out into ſuch a flame, that they were not aſhamed to profeſſe themſelues to be his Diſciples: when the reſt forſooke him, they begged his body of Pilate, they wrapped it in linnen cloaths, with Myrrhe, and Alloes, and ſweet Odours, and beſtowed the honour of buriall vponupon him. Thus it falleth out oftentimes, that they which are firſt are laſt, and the laſt are firſt. We know not what ſtormes and Tempeſtes hang ouer our owne heades, and what perillous times may come vppon vsus: we know not what weakneſſe wee ſhall ſhew in them, howe great the Rebellion of the Fleſh will be, and what comfort wee ſhall want our ſelues. The Prophet pronounceth him llPſal. 41, 1.Ps 41:1Bleſſed, that iudgeth Wiſely of the poore, and promiſeth that the Lord ſhall deliuer him in the time of trouble. If wee hauehave any feeling of this happineſſe, or hauehave anie Faith in our hearts touching this promiſe, let vsus make it manifeſt, by ſeeking the good of our weake Bretheren. It is an hiddeous and horrible cruelty and out-rage by our want of mercy, and of feeling their infirmities, to hinder the ſaluation of any one for whom Chriſt died.

Hence it is that the Apoſtle ſaith, Rom. 15, 2, 3. Let euerie man pleaſe his Neighbour, in that which is good, to edification: for Chriſt alſo would not pleaſe himſelfe, but as it is Written, The rebukes of them that rebuked thee, fell on me. It coſt a great price to Redeeme a ſoule, and to bring it from Death to Life; from Hell to Heauen; and therefore, we muſt vſe all meanes (wherewith the Lorde ſhall enable vsus) to comfort ſuch as are Comfortleſſe, by the Comfort where-with wee our ſelues are comforted of God. There is no Man but deſireth to finde Peace and Comfort in him-ſelfe. What p. 482is this life of ours without it? If a man ſhould liue many thouſand yeares vponupon the face of the earth, and hauehave experience of nothing but ſorrow, anguiſh, miſery, and vexation of Spirit, ſo that hee could feele no quietneſſe, no reſt, no conſolation, no tranquility in theſe daies of his Pilgrimage: would he not deſire to be out of ſuch a life, and preferre death before it? Do we then wiſh for peace? And would we finde comfort? The greateſt comfort in the World that can come vntounto vsus, and refreſh and cheere vppe our Soules, is to winne and ſaue Soules. Bleſſed are we, if we hauehave beene Inſtruments to gaine but one Soule vntounto God. It is the greateſt gaine; it is the beſt Traffique; it is the ſweeteſt Marchandize. It ſhall be ſaid vntounto vsus in the laſt day; Thou good and faithfull Seruant, well done: thou haſt beene faithfull ouer little, I will make thee Ruler ouer much, enter into thy Maiſters ioy. Let vsus ſet this before our eyes, and conſider before hand the price of the reward, when the time of refreſhing ſhall come from the preſence of the Lord.

Vſe 3.Laſtly, ſeeing God hath ſuch a care of them that are weake, that he would not hauehave them cut off, but cared for of all men: this ought to ſerue as a notable encouragement vntounto them, to labor to grow in Grace, and to encreaſe more and more, that they may proceede from ſtrength to ſtrength, and ſo come to a perfect man in Chriſt Ieſus. True it is, there are degrees of Faith, all hauehave not one meaſure of Grace; and yet the leaſt meaſure, if it be but as a graine of Muſtard-ſeede, is of power to ſaue our Soules. If there be wrought in vsus by the ſanctifying Spirit of God, the beginnings and ſeeds of Faith; to wit, an humbling of our ſelues vnderunder the burthen of our ſinnes, an acknowledgement and feeling that we ſtand in neede of Chriſt, an hungring and longing deſire to be made partaker of Chriſt and all his merrits, and a flying to the Throne of Grace from the ſentence of the Law, troubling the conſcience, trembling vnderunder the ſame: if theſe preparations (as it it were ploughings vp of the furrowes of our hearts) be found in vsus, God will not caſt vsus away, but make this weake meaſure of Grace to be effectuall to ſaluation. This is a ſweete comfort to all ſaint hearts, that are eueryevery foot like to ſinke downe, and as it were to giuegive vp the Ghoſt. This ought to be a forcible meanes to work thankfulneſſe in them, when in the examination of their hearts, they ſhall finde the leaſt meaſure of Grace ſetled in them, and know their mercifull Father willing to acknowledge it, to accept it, and to reward it. Not that we ſhould flatter our ſelues in our wantes, or content our ſelues in our weakeneſſe, to ſtand alwaies at one ſtay: but heereby to be brought forward in well-doing, and to runne the race with all cheerefulneſſe that is ſet before vsus.

This a notable ſigne of a true and ſincere hart, when we feele our ſtrength to come eueryevery day vntounto vsus, and an acceſſe to be added to our former courſe. For if we deſire to be better and better, and deale as men that runne in a race, who ſtand not ſtill in the mid-way, but preſſe with might and maine to the marke: this is an infallible note of a ſincere heart. This is it which the Apoſtle teſtifieth. Phil. 3, 14, 15. Bretheren, I count not my ſelfe, that I hauehave attained to it, but one thing I doe: I forget that which is behinde, and endeuour my ſelfe vntounto that which is before, And follow hard toward the marke, for the prize of the high calling of God in Christ Ieſus. It is the goodneſſe of God to accept the ſmall meaſure of Faith that we bring vntounto him. This graunteth not liberty vntounto vsus to doe nothing, to ſtirre neither hand nor foote, or to content our ſelues that we go not backward. For we muſt all know and vnderſtand, that the beginnings of grace are deceitfull and counterfeit, vnleſſe there be a growth and encreaſe.

The kingdome of Heauen is like to qqMath. 13, 31, 33.Matt 13:31Matt 13:33a graine of Muſtard ſeed, which at the firſt is ſo ſmall and little, that it is ſcarſe diſcerned, but after that it is caſt p. 483into the ground of a prepared and purified heart, it rooteth deeply, it groweth ſpeedily, it ſpreadeth exceedingly. It is like vntounto Leauen, which a woman taketh and hideth in three peckes of Meale, till all be Leauened. The Maiſter deliuering his Talents vntounto his ſeruants that he had called, ſaith vntounto them, Occupy vntill I come; he doth not bid them hide them in the earth, Luke 19, 13. Hereunto commeth the exhortation that Paule giueth vntounto Timothy, who had greatly profited in godlineſſe, and was brought vp in the vnderſtanding of the holy Scriptures from a childe, Chapter. 1. rr2 Tim. 2, 6.2 Tim 2:6I put thee in remembrance that thou ſtirre vp the gift of God which is thee, by the putting on of mine handes. The word is a borrowed ſpeach from the fire, which muſt bee euermore kindled and kept with a new ſupply from going out. If a man ſee his Corne that is in the fielde ſtand at a ſtay, and not ſhoote forward, he conceiueth little hope of any plentifull Harueſt. If we ſet a Scholler to Schoole, and he alwaies continue in the ſame forme, and neuer come forth in his learning, we will by and by coniecture, he will prooue a Dunce. Or if we ſee a Child that doth not grow in ſtrength and ſtature, we vſe to ſay; he will neuer be a tall man; he will neuer be but a Dwarfe. So is it with all thoſe that hauehave ſſIeremy 4, 4.Jer 4:4had the plough of Gods word brought in among them, and the ground of their hearts ſowed with the precious and immortall ſeed ttLuke 8, 11.Luke 8:11of the word, and their hearts moyſtned with a gratious raine, uuDeut. 32, 2.Deut 32:2as it were the ſhowre vponupon the hearbs, and yet continue dry and barren without any fruit; it is to be feared, that they will ſhortly fall backe and wither away. If we hauehave beene brought vp in the Schoole of Chriſt, and hauehave heard the xxActs 13, 25.Acts 13:25Lecture of the Law and Prophets; nay, of Chriſt and his Apoſtles read vntounto vsus, and often ſounding in our eares, and yet find no acceſſe of knowledge or encreaſe of obedience, we may looke eueryevery day to be thruſt out of this Schoole; yea, to ſee the Schoole diſſolued and turned to another vſe. If we hauehave had both yy1 Cor. 3, 2. Heb. 5, 13, 14.1 Cor 3:2Heb 5:13Heb 5:14Milke and Meate brought vntounto vsus, and placed at the Table of the Lord full fraught with all delicates, zz1 Pet. 2, 2.1 Pet 2:2And yet neither as New-borne Babes deſire that ſincere Milke of the word that we may grow thereby: nor yet know that strong meat belongeth to them that are of age, that in the end we may aaEphe. 4, 13.Eph 4:13all meete together vntounto a perfect Man, and vntounto the meaſure of the age of the fulneſſe of Christ, certainely we ſhall alwaies remaine as Children, wauering, and carried about with eueryevery winde of Doctrine by the deceit of men, and with craftineſſe, whereby they lay in wait to deceiue. But if wee feele the weakeneſſe of our Faith, and the reſt of the Graces of Gods Spirit, and vnfainedly deſire the encreaſe and ſupply of them, he will fulfill our deſire, and we ſhall know to our endleſſe comfort, that our deſire is not in vaine: yea, to feele the weakneſſe of Grace, is of Grace; to ſee the weakeneſſe of Faith, is of Faith; and that which is yet more, hee accepteth the deſire to beleeue in Chriſt, as Faith it ſelfe; the deſire to repent from dead works, as repentance it ſelfe: the deſire to be reconciled to God, as reconciliation it ſelfe. They are pronounced bbMath. 5.Matt 5Bleſſed, that hunger and thirst after righteouſneſſe, becauſe they ſhall be ſatisfied. Whoſoeuer is a thirſt, hath promiſe made vntounto him, ccReuel. 12, 6. Iohn 7, 38.Rev 12:6John 7:38That he ſhall hauehave the Well of the Water of life freely giuen. We know by a naturall feeling what hunger and thirſt is, and when wee are hungry, when thirſty; and when not. Properly we are ddwho are ſaid to hunger after righteouſneſſehungry, when we are empty, and thereby waxe faint and feeble, and finding both our emptineſſe and weakeneſſe, deſire meate to ſatisfy and content vsus. Properly we are thirſty, when we feele a drowth or dryneſſe in vsus, and deſire ſome drinke to refreſh vsus. In like manner, and by good proportion, they are ſaid to hunger and thirſt after righteouſneſſe, that feele they want it, and would faine hauehave it. If wee feele our ſelues to be out of Chriſt, and doe long after the blood of Chriſt to be redeemed with it, and to be iuſtifyed by it, then we truely doe hunger after Chriſt. Thus much touching this Doctrine, which ariſeth onelyonly by p. 484comparing this Salutation with other Scriptures.

[Demas, and Luke my fellow-helpers.] In theſe wordes alſo by conference of other places, ariſeth a good inſtruction to vsus that profeſſe the Goſpell of Chriſt Ieſus. For this is he of whom he was forſaken, as he ſheweth, 2. Tim. 4, 10. ee2. Tim. 4, 10.2 Tim 4:10Demas hath forſaken me, &c. Hee is called in this place a fellow-helper of Paul, yet the vanity of this world drew him backe, being ouercome with the toyle and trouble that accompanied the profeſſors of the truth, and the preachers thereof. He doth not meane that he had cleane renounced the Goſpell, and was become a back-ſlider and cut off from the Church as a rotten member, but he ſhrunke backe for his aduantage, or becauſe he was loath to ſuffer aduerſity with the people of God: as it he ſhould hauehave ſaid, he preferred the louelove of the world before the louelove of God. But whether euer he recouered himſelfe or not, and renounced the world which he ouermuch loued, we hauehave not ſo full and faire a warrant, as we hauehave for Marke: ſeeing Paule endeth with forſaking of him, and the Scripture leaueth him in the imbracing of this preſent euill world, ſo that his repentance is vncertaine vntounto vsus. Beholde heere, how this man is ſet as vponupon a Stage or Scaffold, a and marke of infamy branded vponupon him for euer, ſo long as the world ſhall continue, and the name of Chriſt Ieſus ſhalbe preached, becauſe he withdrew himſelfe from the paines and publiſhing of the Goſpell, and from the company of Paule, waxing dainty and delicate, louing his owne eaſe and pleaſure too much. Doctrine 3. Many that ſeeme forward in the profeſsion, doe afterward fal backward.From hence we learne, that many which ſeeme faithfull and forward in the profeſſion, doe afterward fall backe and giuegive ouer. Such as ſeemed to hauehave life in them, are become dead: ſuch as ſeemed to hauehave heat in them, are ſtarke cold: ſuch as did runne a great pace, and led the way to others, doe now ſome of them ſtand ſtill, many runne back-ward, and others doe wander out of the way, and others hinder thoſe that would enter into the right way. Theſe firſt giuegive their names to Chriſt, and afterward ſhake handes with the world, and imbrace the friendſhip thereof. We ſee this truth verified vntounto vsus by ſundry examples and lamentable experience of all times. Iudas was choſen to be one of the twelue Apoſtles, yet he fell away dangerouſly and deſperately, he became a Traitor and a Deuill, according to the ſaying of our Sauiour, ffIohn. 6, 7.John 6:7HaueHave not I choſen you twelue, and one of you is a Deuill? To this purpoſe the Apoſtle Iohn deſcribeth ſuch back-ſliders, Chap. 2. gg1 Iohn. 2, 19.1 John 2:19They went out from vsus, but they were not of vsus, for if they had beene of vsus, they ſhould hauehave continued with vsus. Heereunto commeth the Parable propounded by Chriſt, Math. 21, 28. hhMat. 21, 28.Matt 21:28A certaine man had two ſonnes, and came to the elder, and ſaid; Sonne, goe and worke to day in my Ʋineyard: but he anſwered and ſaid, I will not: yet afterward he repented himſelfe and went. Then came he to the ſecond, and ſaid, likewiſe, and he anſweared, I will ſir, yet he went not. He ſeemed forward, but he hung backe: hee promiſed much, but he perfourmed nothing at all. The like we might ſay of the rich man, he came vntounto Chriſt, iiMath. 19, 16.Matt 19:16and ſaid vntounto him, Good maiſter, what good thing ſhall I doe, that I may hauehave eternall life? yet when he was tried, hee went away ſorrowfull, and his good beginnings were as the morning dew, verifying that which is ſpoken in the ſame Chapter kkVerſe. 30.Many that are firſt ſhalbe laſt, and the laſt ſhalbe firſt.

Reaſon 1.Our Sauiour ſetting downe the parable of the ſower, yeeldeth diuerſe effectuall reaſons to moue vsus to imbrace this truth. For firſt, the Deuill is a ſubtle enemy that ſtealeth vponupon vsus, and goeth about like a roaring Lyon, ſeeking whom he may deuoure. If the word be not deeply rooted in our hearts, but doe onelyonly ſwimme in our braines, and abide in our mouthes, it is in continuall danger to be taken away from vsus. Hence it is, that Chriſt ſaith, llMath. 13, 19,Matt 13:19Whenſoeuer any man heareth the word of that Kingdome, and vnderſtandeth it not, that euill one commeth, and catcheth away that which was ſowen in p. 485his heart, and this is he which hath receiued the ſeede by the way ſide. This enimy is euer buſie with vsus, and will neuer ſuffer vsus to hauehave any reſt, ſo long as any good thing appeareth in vsus.

Reaſon 2Secondly, the Croſſe is for the moſt part the companion of the Goſpell, which while ſome ſeeke to auoid, they make ſhipwracke of faith and a good conſcience. Our Sauiour deſcribing another ſort of hearers ſaith, mmMat, 13, 20, 21.Hee that receiued ſeede in the ſtony ground, is he which heareth the word, and incontinently with ioy receiueth it: yet hath he no roote in himſelfe, and endureth but a ſeaſon: for as ſoone as tribulation or perſecution commeth becauſe of the word, by and by …e is offended. So long as we may profeſſe the truth with peace and liberty of conſcience, and with the fauour of men, it is an eaſie and ordinary matter to be a profeſſor of the Goſpell, and an hearer of the word. But when troubles and tentations ariſe, they that are not throughly grounded, do quickly fall away.

Reaſon 3.Thirdly, as perſecutions doe follow the Goſpell, ſo for the moſt part doth ſhame, reproach, and pouerty. And as it is a common thing with vsus to deſire the eaſe of the fleſh and the pleaſures of the body, ſo we are inclined to couet the profits and commodities of this life. This cauſed Demas to forſake Paule, becauſe he imbraced this preſent world. Heerevnto commeth that which Chriſt teacheth, Math. 13. nnMat. 13, 22.Matt 13:22He that receiued the ſeede among Thornes, is he that heareth the word: but the cares of this world, and the deceitfulneſſe of riches, choke the word, and he is made vnfruitfull. So long as the world (as a ranke Thorne) ſticketh in our throats, or rather in our heartes, and we begin to preferre it in our thoughts and practiſes, before the truth, it is vnpoſſible that we ſhould holde out our profeſſion vntounto the end. Wherfore, ſeeing the Deuill is alwaies ready to fiſt vsus, perſecution to try vsus, and the world to enſnare vsus, we muſt know that for theſe cauſes it commeth to paſſe, that many fall backe, which ſeemed forward in the faith.

Vſe 1The Vſes are many that may be made heereof. Firſt, we may conclude, that wofull is their eſtate and condition that ſhrinke away, and melt as wax before the Sunne. The eſtate of ſuch men is moſt fearefull, inaſmuch as they are become very Dogges and Swine. It had beene better for them, that they had neuer knowne the truth: nay, it had beene better, if they had neuer beene borne, as our Sauiour ſpeaketh of Iudas. This the Apoſtle Peter ſetteth downe in his ſecond Epiſtle, Chapter, 2. oo2 Pet. 2, 20, 21, 22.2 Pet 2:202 Pet 2:212 Pet 2:22If they, after they hauehave eſcaped from the filthineſſe of the world, through the acknowledging of the Lord, and of the Sauiour Ieſus Christ, are yet tangled againe therein and ouercome, the latter end is worſe with them then the beginning. For it had beene better for them not to hauehave acknowledged the way of righteouſneſſe, then after they hauehave acknowledged it, to turne away from the holy commandement giuen vntounto them. But it is come vntounto them, according vntounto the true Prouerbe, the Dogge is returned vntounto his owne vomit: and, the Sow that was waſhed to the wallowing in the myre. It is a notable comfort vntounto vsus, when we are as faithfull trees in the Garden of God, That will bring forth their fruit in due ſeaſon: ppPſal 1, 3.Ps 1:3whoſe leaſe ſhal neuer fade, when we do not ſuffer eueryevery one to go before vsus, but hauehave an holy emulation and ſtriuing to go before others, and euen to out-goe our ſelues: ſo it is an euill ſigne and a fearefull forerunner of condemnation; to run, and then to giuegive ouer running: to wraſtle, and then to giuegive ouer wraſtling. It is an hard thing to make a good beginning: wee are not eaſily brought to ſet forward: but to trip while we are in our iourney, and to waxe weary of proceeding, is the common cuſtome of our common profeſſours. We ſee this in the Children of Iſraell, while they were in the Wilderneſſe going to the Land of Canaan, they did not keepe a conſtant courſe, but ſometimes they ſtoode at a ſtay; and ſometimes they went backeward, and ſometimes they wiſhed themſelues againe in the Land of Egypt. Thus it fareth with vsus that p. 486are Pilgrimes and Strangers in this life, when we hauehave once giuen our hand to the Plough we are ready to looke backe, as Lots wife did when ſhee was gone out of Sodome. EueryEvery little thing is able to turne vsus out of the way: and being once turned out of it, it is harder to bring vsus into it againe, then if we were neuer entred into it. Wo therefore be vntounto ſuch as follow Demas, qqLuk. 14, 30.Luke 14:30That beginne to build but are not able to make an ende. Great plagues and greeuous iudgements hang ouer their heades, they do not returne And repent, rrReuel. 2, 5.Rev 2:5and do their first workes, and redeeme the time, becauſe the daies are euill Hee that knoweth his Maiſters will, and doth it not, ſhall bee beaten with many stripes. Yea, often-times God giueth ouer ſuch time-ſeruers and backe-ſliders, into a reprobate ſence, and taketh away his holy ſpirit from them, ſo that they proue meere Monſters, and worſe then ſauage beaſtes. Who were greater enemies to the Goſpell then the Iewes, that hade the light among them, and offered vntounto them, whereas by their calling they were the outward Church, and the profeſſed people of God. Iudas being an Apoſtle of Chriſt, became the moſt deueliſh man vponupon the earth, exceeding all the Iewes in treachery and impiety. This a greeuous iudgement of God, puniſhing ſinne with ſinne, and recompencing great vengeance vponupon their heads, that ſtart from the Faith as a deceitfull Bow, and renounce that truth which they hauehave ſolemnly profeſſed. Let theſe punniſhments be alwaies before our eyes, ſo often as we begin to ſlake our courſe, and to grow negligent and ſecure, that ſo we may begin to renew our couenant with God, and to recouer our ſelues from the pit of Apoſtacy, into which we were falling.

Vſe 2.Secondly, this Doctrine teacheth the difference betweene thoſe that are truely godly and religious, and ſuch as are Hypocrites. Such as profeſſe well for a time, and afterward ſlide backe, are like the Graſſe or Corne that groweth vponupon the houſe top, which flouriſheth and waxeth greene for a ſeaſon, but it decayeth incontinently, and commeth not to any ſeaſonable ripeneſſe. Howſoeuer therefore there be a great likeneſſe, and a neere reſemblance betweene the faithfull and the Hypocrite, yet God will hauehave the one diſcerned from the other, and Hypocriſie to be laide open, and ſeene in his colours as it is. This is that vſe which the Apoſtle Iohn maketh of this doctrine. Chapt. 2. where comforting the Church againſt the offences and ſtumbling blocks that were riſe and common in thoſe daies, and perſwading them not to be terrified with the falling backe of certaine, he maketh it plain, that albeit they had place in the Church as corrupt humours hauehave in the body, yet they were neuer of the Church. Whreeupon hee concludeth, ſſ1 Iohn, 2, 19.This commeth to paſſe that it might appeare, that they are not all of vsus. Would wee therefore know who are Hypocrites? And would we hauehave eyes to ſee them, and iudgement to diſcerne them? Behold heere a plaine marke and euident token to bring vsus to a perfect vnderſtanding of them; they ſhall not alwaies deceiue the Church, they ſhall not alwaies couer their faces with the Vizard of holineſſe; they ſhall in the end be made euident to all men, that eueryevery one may point at them with the finger, and ſay; This is an Hypocrite, this is a Diſſembler, this is he that went about to deceiue both God and Man, but now he is reueiled, that al men may looke vponupon him, and hiſſe at him. On the other ſide, it is a notable priuiledge of a man truely ſanctified, to bee conſtant and continually ſet vponupon good thinges, to perſeuer in good things, and neuer to repent of the doing of them: he buildeth his houſe vponupon the rock, and therefore no blaſts or tempeſts of temptation can ouerthrow it. He receiueth the ſeede into good ground, and therefore it taketh roote downeward, and beareth fruit vpward with patience, he is carefull to pleaſe God in the duties of both Tables, both of holineſſe and true righteouſneſſe, and therefore he ſhall neuer be remoued.

Vſe 3.Thirdly, ſeeing many begin well, that are as a morning Cloude which is p. 487quickly ſcattered, and therefore do not continue; we learn, not to be offended when we ſee any or many faint or fall away, nor to bee diſcomforted whē we hauehave examples before our eies of thoſe that hauehave profeſſed the ſaith, and beene thought zealous aboue many others, who nowe are falne into a deepe, or rather a dead ſleepe, that no life of Gods ſpirit appeareth to be in them. Thus it hath alwayes beene in the Church, thus it is at this preſent, & thus it will be heereafter. When Samaria had receiued the Goſpell, ttActs 8, 13.Acts 8:13Simon Magus himſelfe beleeued alſo, and was baptized, and continued with Phillip, & wondered when he ſaw the ſignes and great Myracles which were done: yet notwithſtanding this embracing of the faith, was but as the flaſh of Lightning, which ſuddainly appeareth, and preſently vaniſheth, as appeareth by his offering of money to buy the Graces of the Spirit, uuVerſe 20, 23.and by the anſwer of Peter, denouncing an horrible curſe againſt him, renouncing him for hauing any part or fellowſhip in that buſineſſe, diſcouering the hypocriſie of his hart, and manifeſting to all men that he was in the gall of bitterneſſe, and in the bond of iniquity.

The like we might ſay of Hymenens, Phyletus, and Alexander, xx1 Tim. 1, 20. and 2 Tim. 2, 17. and 4, 14.1 Tim 1:202 Tim 2:172 Tim 4:14mentioned by Paule in his Epiſtles to Timothy; they were counted famous, and eſteemed as Pillers of the Church, yet they fell to renounce euerlaſting ſaluation, which was purchaſed for vsus by our Lord Ieſus Chriſt. Let vsus all heerby be wiſe and warned, and take heed that we build not vponupon men, leaſt the foundation ſinking and ſhrinking downe, we fall and periſh with it. True it is, they ſhall greatly be puniſhed, that lay a ſtumbling-blocke before others, & giuegive occaſion vntounto them to fall & to depart from the faith; yea, it were better that a Mill-ſtone were hanged about their necke, and they drowned in the ſea, then one of the members of Chriſt be offended. Woe therefore ſhall be to thoſe that giuegive a ſcandall to the Church; yet ſuch as follow them, and forſake the fellowſhip of the Saints, through their euill example, cannot be excuſed.

Wilt thou refuſe thy Corne, becauſe thou ſeeſt much Chaffe and Traſh mingled with it? No man muſt forſake the Church, becauſe hee ſeeth offences to ariſe in it, eueryevery man muſt labour with himſelfe to be good Corn, and then the Chaffe ſhall hurt vsus nothing at all. And albeit we ſee ſome fall away and make a ſeparation eueryevery day, the Church looſeth nothing, but is made more pure and perfect, euen as it hindreth not, nor hurteth the Wheat, that the Tares wither away. When we behold thoſe that were chiefe men, & reputed as Angels in compariſon of others, to fall as Lightning from Heauen, let vsus not be diſmayed or diſcomforted thereby, though men turne as the winde and the Weather-cocke, let vsus ſtand faſt, and build vponupon the rock that can neuer be ſhaken. Albeit wee may point out thouſandes on the one ſide, and ten thouſand on the other ſide, let vsus not feare the falling of the Church, which ſtandeth vponupon a ſure and certain foundation. Thus doth the Apoſtle comfort Gods people, when ſundry made Shipwracke of their faith, and fell into Apoſtacy, xx2 Tim. 2, 19.2 Tim 2:19The foundation of God remaineth ſure, and hath this ſeale, The Lord knoweth who are his.

If men ſhew their frailty, and be as a Reede ſhaken with the winde, it is no maruell nor new thing, we reſt not vponupon them, we builde not our Faith vponupon our Teachers that hauehave beene the meanes of our conuerſion: ſo that if they ſhould reuolt and renounce the doctrine that they hauehave preached, we muſt not go with them, nor follow after them. Indeede we ſhould be greeued to ſee thoſe that ſeemed forward, to turne cleane backward; and as we ought to reioyce to ſee the Church of God encreaſed, ſo it cannot but trouble vsus, to hauehave it diminiſhed: notwithſtanding, this muſt bee our comfort, that God will maintaine his Church, and keepe al thoſe ſafe and ſure which he hath choſen to himſelfe. As for others that are vnconſtant and giuegive ouer, p. 488they were neuer true beleeuers, but Hypocrites, which heere are for a ſeaſon mingled together, vntill the time of ſeparation. But the guiftes of God beſtowed vponupon his people (whoſe ſaluation is ſurely laide vp with him) zzRom. 11, 29.Rom 11:29are without repentance. Our Sauiour handleth this point at large, aaIohn. 6, 37. and 10, 28.John 6:37John 10:28Iohn 6, and 10. All that the Father giueth me ſhall come to me: and him that commeth too me I caſt not away. And againe in another place, I giuegive vntounto my ſheepe eternall life, and they ſhall neuer periſh, neither ſhall any plucke them out of mine hand; my Father which gaue them me, is greater then all, and none is able to take them out of my Fathers hand. So then, whenſoeuer any among them that were iudged moſt forward and vpholders of others, giuegive backe and become vnbeleeuers, we muſt not by and by dreame that the Church of God falleth, he will alwaies hauehave a people to call vponupon him, and worſhip him, bbPſal. 72, 4.Ps 72:4ſo long as the Sunne and Moone endureth, from generation to generation. The Church is grounded vponupon God, and vponupon no condition of man. Our ſaluation is ſetled vponupon the election of God, and founded vponupon his vnchangeable decree which can neuer be altered or diſappointed.

Vſe 4.Fourthly, ſeeing the Church hath alwaies had back-ſliders, we learne heereby to beware of all allurements and entiſements, that may be meanes to draw vsus backe from the truth which we hauehave imbraced. Demas (of whom mention is made in this place) had beene in good account, he hath an excellent witneſſe euen of Saint Paules mouh to be an helper to the truth. Is it a ſmall commendation to be called the fellow of ſuch an Apoſtle? Is it a little matter to be ſet vp in the middeſt of the houſe of God, as a burning Lampe, or a ſhining Candle, to giuegive light to others in the Church? yet after all this eſtimation that was had of him, he loued the world better then the word.

Let vsus therefore walke warily, and looke vponupon our ſelues in the perſon of this Demas, as in a looking Glaſſe, who is caſt in the teeth with his imbracing the profit and pleaſures of this life, that hindred him in the worke whervnto he was called. We muſt take heede that thinges preſent do not ſwallow vp the louelove of thinges to come, as they doe in many who wax colde and hauehave no deſire of the Kingdome of Heauen. Theſe are they that hauehave their eyes ſo dazeled and darkened with theſe flitting thinges, that they breake out in an admiration of them, and ſay: It is good for vsus to be heere: but neuer thinke that theſe delights muſt hauehave an end, and that the world ſhalbe reſtored. The Apoſtle Paule teacheth vsus, that the preſent eſtate of the world is like a woman in trauaile, ccRom. 8, 22Rom 8:22Rom. 8. We know that eueryevery creature groneth with vsus alſo, and trauaileth in paine together vntounto this preſent. The Creatures, as now they abide, are not in their perfection by reaſon of Adams ſinne (which brought in al diſorder and confuſion.) There is nothing but is ſubiect to vanity and miſery, eueryevery thing hath ſome blot of corruption. What a ſhame then is it for vsus that are the Children of God, and hauehave receiued the firſt fruits of the Spirit, not to draw toward perfection, and not to keepe company with the ſenceleſſe Creatures. Let vsus learne ſo to louelove the truth, as that we prize it aboue all corruptible thinges; that muſt hauehave an end, ſo as this preſent world may not ſtay vsus from deſiring and longing after ſpirituall bleſſings. Among all the baites and ſnares wherewith many are taken, nothing is ſo dangerous or ſo common, as the louelove of this world. Take a veiw of many that did runne well, but now runne not at all, and you ſhall finde they are right Demaſſes, the world is a beame in their eyes that they cannot ſee, a Thorne in their feete, that they cannot walke, a canker in their mouthes that they cannot ſpeak, a clogge to their conſciences that they cannot proceede, and a ſnare to their ſoules that they cannot profit or proſper in good thinges. Our daies are full of two many examples of men that are fallen into a deepe ſleepe of carnall ſecurity, ſo that p. 489nothing can wake them. Others there are, that ſhrinke backe for feare of troubles and croſſes, as it may appeare this Demas alſo did. He ſaw many ſtormes come toward him, and he thought it beſt to put into ſome Hauen or harbour. In the time of peace and proſperity, in quiet and ioyfull times, and in ſuch golden daies as our eyes hauehave ſeene, and our hearts hauehave enioyed, many will ſeeme, and doe ſeeme to perſeuer in the faith, and to embrace the word: but when the Sunne ariſeth in his ſtrength, and perſecution commeth for the wordes ſake, by and by they are offended. Sathan is priuy to this corruption lying hidden in our Nature. For when as God ſaid vntounto him, bbIob 1, 8, 9.Job 1:8Job 1:9Hast thou not conſidered my Seruant Iob, how none is like him in the Earth? An vpright and iuſt Man, fearing God and eſchewing euill? He aunſwered the Lord and ſaid; Doth Iob feare God for nought? Thou haſt bleſſed the workes of his handes, and his ſubſtance is encreaſed: but ſtretch out now thine hand, and touch all that he hath, to ſee if he will not blaspheme thee to thy Face. We ſee heeerby, that God will hauehave thoſe that thinke they beleeue, and would hauehave others to thinke ſo alſo, to be tryed and knowne what they are. Doſt thou make ſhew of Religion? Doſt thou glory in thy profeſſion? It pleaſeth God to offer thee the meanes and occaſions to try thee, he ſendeth the perſecution of the tongue; thou art reuiled, ſcorned, ſlandered, and derided for profeſſing the truth, for hearing the word, for frequenting of Sermons: and then it commeth to paſſe, that rather then they with endure theſe croſſes, they ſhrinke away, and ſtrike hands will euill men, and embrace the friendſhip of this preſent euill World. Thus we ſee how Sathan buſieth himſelfe to vndermine vsus, and to ouerthrow vsus, and what tentations he ſetteth before vsus on the right hand, and on the left hand; on the right hand, the profits of the World, and the pleaſures of the Fleſh; on the left hand, croſſes and perſecutions for the words ſake. Theſe are the meanes that he vſeth; theſe are the allurements whereby he preuaileth; theſe are the diſcouragements whereby he terrifieth vsus.

Vſe 5.Fiftly, ſeeing we are ready to reuolt and ſlacke our peace that wee hauehave runne toward the marke that is ſet before vsus, let no man be ſecure and careleſſe, or preſume too much vppon his owne ſtrength, as though it were vnpoſsible for him to fall: but let eueryevery man grow circumſpect, and beware of Carnall ſecuritie. Hence it is, that the Apoſtle Paule, mentioning ſundry iudgements that fell vponupon the Iſraelites for their ſinnes and offences, gathereth this Exhortation; wherefore cc1 Cor. 10, 121 Cor 10:12Let him that thinketh he ſtandeth, take heede leaſt he fall. They had the vſe of the Sacraments, and other pledges of Gods fauour, yet they could not priuiledge them, or defend them from the puniſhments that God brought vponupon them. Let no man therefore truſt too much to the zeale of one or two yeaers, but perſeuer to the end, and know he muſt be faithfull vntounto the laſt gaſp. God hath not hired vsus for a ſeaſon, to labour in his ſeruice for a day, or a month, or a yeare, neither giueth vsus leaue to depart at a time appointed, nor maketh vsus a Certificat vnderunder his hand, that wee are at libertie to ſerue another: but wee muſt all know, that there is one condition of worſhipping him; to wit, that wee dedicate both our Soule and Body, both our life and death, both our beginning and ending vntounto him.

What did it profit ddGene. 19, 25.Gen 19:25Lots Wife to go out of Sodome, commaunded by the Angell, and accompanied by her Husband, in as much as ſhe looked backe, and was turned into a piller of Salt? What profit was it eeIude 5.Jude 1:5to the Iſraelites to depart out of Aegipt, and to paſſe ouer the Red Sea; ſeeing afterward they fell to murmuring in the Wilderneſſe, and were deſtroyed of the Deſtroyer? What gaine, or what good was ff2 Kin. 9. & 102 Kgs 9it to Iehu, to ſlay the Prieſts of Baall with the ſword, and to be zealous for the execution of the iudgements of the p. 490Lord, to deface the Image, and to throw downe the houſe of Baal, and to make a Iakes of it for euer, ſeeing he departed not from the ſinnes of Ieroboam, and regarded not to walke in the Law of the Lord God of Iſrael, but worſhipped the Golden Calues that were in Dan and Bethel? It were as good neuer to begin, as not to continue vntounto the end. When we hauehave once giuen our Names to Chriſt, and taſted of the good worde of God, and ſee many men come farre behinde vsus, we flatter our ſelues in an opinion of our ſure ſtanding; we are ready to ſay: If all the world ſhould turne to be back-ſliders and Apoſtataes, yet we would neuer ſlide away. But let vsus take heed we be not deceiued, for God will not be mocked. It is a woorthy ſaying of the Prophet Ezechiell, Chap. 18, 24. If a Righteous Man turne away from his righteouſneſſe, & commit iniquity, and do according to all the abhominations that the wicked man doth, ſhall he liue? All his righteouſneſſe that he hath done, ſhall not be mentioned: but in his tranſgreſsion that he hath committed, and in his ſin that he hath ſinned, in them ſhall he die. It is not enough to purpoſe well, it is not enough to beginne well, it is not enough to proceede well; it is required of vsus to perſeuer well, and to continue in a conſtant and ſetled courſe vntounto the end.

If a man continue vntounto his latter dayes, and then giuegive ouer, all is gone, al is loſt, all is in vaine. If a Childe that is ſet to Schoole, do go luſtily forward in his Learning a long time, and afterward prooue an ydle boy, and one that will take no paines, he will neuer proue Learned, nor is euer like to come to any preferment. If a man beginne to builde an houſe, and hauehave laide a good foundation, it is neuer the better, vnleſſe the worke bee brought to an end and perfection. He that runneth in a race, though he ſet out neuer ſo ſwiftly, and hauehave paſſed a great part of the way neuer ſo reſolutely, yet if hee ſtay in his courſe, and hold not on to the end, hh1 Cor. 9, 24.1 Cor 9:24hee receiueth not the prize, hee obtaineth not the reward. Hee that is Valiant and Couragious in the beginning of the fight, neuer winneth the fielde, nor getteth the Victory, vnleſſe he continue to the end of the battell. We are taught and trained vp in Gods Schoole, wee are partes of the building of his houſe, and as liuely ſtones fitted to make an holie Temple vntounto him: we all runne in a Race, and prooue Maiſteries: We are the Lords Soldiers to fight hand to hand againſt Sinne, the World, and the Deuill: let vsus therefore hold out till wee come to the marke, and receiue the ende of our Faith, euen the Saluation of our ſoules.

Saule beganne well, but he declined, and in the end became an open perſecuter. Ioaſh ii2 Chr. 24, 17.2 Chr 24:17behaued himſelfe vprightly all the dayes of Iehoiadah, and repaired the houſe of the Lord; but after his death, he fell to Idolatry, he left the houſe of the Lord God of his Fathers, and he ſerued Groues and Idols; ſo that wrath came vponupon Iudah and Ieruſalem, becauſe of this treſpaſſe. The Iſraelites that would hauehave returned into Egypt, dyed in the Wilderneſſe. It ſhall not be needful to heape vp mo examples; we hauehave too many ſuch ſtumbling blockes lying in our way, and ſet before our eyes; let vsus take heede by their falles, and learne Wiſedome by their fooliſhneſſe: and conſtancy by their inconſtancy.

Vſe 6.Laſtly, ſeeing many ſlide backe, that hauehave ſeemed forward men, and of great and eminent note aboue others: it is our duty (in regarde of the ſmall ſtrength, and the little power of our owne Nature, to pray heartily and earneſtly vntounto God, not to lead vsus into tentation, nor to take away his holy ſpirit from vsus, but that he would ſtay vsus vp by his grace. We muſt entreat at the hands of God for our continuance, as well as for our firſt conuerſion. For, as the opening of the hart, and the beginning of our regeneration and new birth, is of Grace; ſo we proceede in the midde way, and perſeuer vntounto the end, not by our ſelues, or any thing in vsus, but by the ſame grace and goodneſſe p. 491of God, who worketh in vsus both the will and the deede. Hence it is that the kkPſal. 51, 12.Ps 51:12Prophet prayeth vntounto God, To reſtore vntounto him the ioy of his ſaluation, and to eſtabliſh him with his free Spirit. And in another place he praieth to the Lord, who had kept him in his youth, that he alſo would be his keeper in his old age, when his head was hoare, and haires gray; llPſal. 71, 9, 17 18.Ps 71:9Ps 71:17Cast me not off in the time of age, forſake me not when my ſtrength faileth: ô God, thou hast taught me from my youth, euen vntill now: therefore will I tell of thy wondrous workes; yea, euen vntounto mine old age and gray head, ô God, forſake me not, vntill I hauehave declared thine Arme vntounto this Generation, &c. The Prophet knew well enough his proneneſſe and inclination to goe backe, and that it is at eaſie to fall through dotage as noneage, and by the weakeneſſe and coldneſſe of old age, as by the luſtes and frailty of youth. Yea, we ſee many that hauehave held a good courſe a long time, and dedicated their young yeares, as it were bringing their firſt fruites to God, who notwithſtanding hauehave turned out of the way when they hauehave beene going out of the World. Euen as it falleth out ſometimes, that ſuch as hauehave failed ſafely in the wide Sea, and kept an vpright courſe, that they hauehave eſcaped the dangers of ſtormes, and tempeſts, and Rockes, and quicke-ſandes, hauehave notwithſtanding beene caſt away in the very Hauen, through negligence and ſecurity, and want of heed taking: ſo is it with many, that hauehave ſtood out in daungerous times when the Windes hauehave blowne, and perſecutions hauehave beene hot, who in calme weather and peaceable times, in their latter times hauehave ſuffered ſhipwracke, and hauehave daſhed the Barkes of their Soules againſt the vaine-pleaſures and vanities of this World, which drowne Men in perdition and deſtruction.

Hence it is, that the Apoſtle writing to the Theſſalonians, prayeth vntounto God for them in this manner; mm1 Theſ. 5, 231 Thess 5:23Now the very GOD of peace ſanctifie you throughout, and I pray God that your whole Spirit, and Soule, and Body, may be kept blameleſſe vntounto the comming of our Lord Ieſus Christ. Hee ſaw they had neede of Gods gratious aſſiſtance, euen vntounto the laſt breath of their body to vphold them, and to keepe them in his feare. Let vsus therefore remember what the Prophet ſpeaketh of thoſe that are truely regenerate, Pſalme 92, 12, 13, 14. The righteous ſhall flouriſh like a Palme Tree, and ſhall grow like a Caedar in Lebanon: ſuch as bee planted in the Houſe of the Lorde, ſhall flouriſh in the Courts of our God, they ſhall ſtill bring forth Fruit in their age, they ſhall be fat and flouriſhing. If we be in the number of theſe men deſcribed in this place, alwaies fruitfull in good thinges, and neuer barren of heauenly graces, we ſhall be aſſured, that we ſhall neuer be remooued. Trees (as we ſee by experience) grow barren when they grow old: but ſuch as are planted in the Houſe of God, muſt be moſt fruitfull in their age. But with many it is cleane contrary: the more old in age, the more old in ſinne, and ſapped in all ſorts of wickedneſſe.

This is a ſearefull ſigne and prognoſticate of a finall Apoſtacy, when our ending is not anſwerable to our beginning. ObiectionBut heere ſome man may ſay, Can the faithfull fall away for euer? Can they looſe their Faith altogether? Anſwere:I anſwer, ſuch as liue in the Church, and ſeeme to themſelues and to others to hauehave faith, may fall away: but ſuch as hauehave the faith of Gods elect, can neuer fall away, God doth ſtabliſh them in Chriſt, 2 Cor. 1, 12. And they are kept by the power of God through faith vntounto ſaluation. 1. Pet. 1, 4. So that our life is hid with Chriſt in God, Col. 3, 3. The gifts and calling of God are without repentance: and he that hath begun this good worke in vsus, will alſo finiſh and perfect it vntil the day of Ieſus Chriſt. Phil. 1. 6. We are perſawaded, that neither life, nor death, nor Deuill, nor any meanes whatſoeuer, ſhal be able to ſeparate vsus from the louelove of God. Notwithſtanding, we muſt beware of carnall ſecurity, leaſt theſe guifts of God be weakened and diminiſhed in vsus; for albeit they cannot dye, p. 492yet they may decay and decreaſe; and we may fall, though not fall away; and our Faith may be leſſe, though not vtterly loſt. Chriſt Ieſus hath ſomewhat againſt the Angell of the Church of Epheſus, ooReuel. 2, 4.Rev 2:4becauſe hee had left his firſt louelove. He was not finally fallen from Grace, but is highly praiſed for his patience and perſeuerance, but is charged to hauehave ſlacked his courſe, and to hauehave cooled his zeale; and therefore, hee is not ſaide to hauehave loſt his LoueLove, but to hauehave left his firſt LoueLove, ſo that they were not ſo earneſt, ſo ſeruent, and ſo zealous as they were at their firſt Conuerſion. Wee hauehave therefore continuall neede to be often in prayer, that wee may euer-more encreaſe in heauenly Graces, and bee preſerued by the power of God, that we be not ouercome by the power and ſubtiltie of Sathan, who deſireth nothing more then our Deſtruction; nothing leſſe, then our good and ſaluation.