Commentary Upon Philemon, Exposition · Verses 4-5 (1 of 3)

Commentary Upon Philemon · Exposition · Verses 4-5 (1 of 3)

p. 654 I giuegive thankes to my God, making mention alwaies of thee in my Prayers.

5 (When I heare of thy LoueLove and Faith, which thou haſt in the Lord Ieſus Chriſt, and toward all Saints.)

The order of the words, and the interpretation of the ſame.We ſhewed before, that the Prayers vſed by the Apoſtle, are partly a ſalutation; and partly a thankſgiuing. Of the ſalutation we hauehave ſpoken hitherto: Now followeth the Thankſ-giuing, wherein hee giueth thankes to God for ſuch good thinges as were found in him, and thereby conceiueth hope to obtaine of him that which hee requeſted. The Thankeſgiuing is ſet forth: Firſt, by the ſubiect or perſon, to whom thankes are rendred, to God. Secondly, by the time, when he prayſeth God for him, not ſparingly, or ſildome, but oftentimes, and continually when hee prayed vntounto God, and poured out his ſupplications vntounto him. Thirdly, by the efficient cauſe, the hearing of his vertues and graces that abounded in him; to wit, his Faith in Chriſt, and his louelove to the Saints, the poore afflicted members of Chriſt. So then, we ſee to whom he gaue thankes, to God: when hee gaue thankes for him, alwaies when he prayed: and wherefore he gaue thankes becauſe he heard of his faith and louelove. As if he ſhould hauehave ſaid; As I wiſh vntounto you all the full fauour of God, and all proſperitie, both of Soule and body: ſo I ceaſe not to reioyce in thee, and to offer praiſe and thankes for thee to God whom onelyonly I ſerue and hang vponupon; euen ſo often as I pray vntounto him, I remember thee, and that vponupon good ground and triall, for I doe daily heare from the Churches of the worthy fruites of the Spirit of God that dwell in thee; namely, of thine vnfained Faith which thou haſt toward the Lord Ieſus Chriſt, and of thy feruent louelove which thou ſheweſt to all the Saints, that ſtand in neede of thy releefe & comfort. Thus much touching the order and meaning of the words.

The queſtions propounded.But before wee proceede to handle the ſeuerall Doctrines offered to our conſiderations in this diuiſion, it ſhall not be amiſſe for vsus to anſwere three doubts that may ariſe out of theſe wordes. Firſt, the queſtion may be asked, why the Apoſtle calleth God, his God, as if he were no mans GOD but his. Secondly, the Rhemists xxRhe. teſt. vponupon Phil. ver. 5.in this place gather two notable errors, Iuſtification by works, and Prayer to the Saints, and make Faith to be no leſſe in the Saints then in Chriſt. The like collection is made by Bellarmine, yyBellar. de ſanct. beatit. lib. 1. cap. 20.that wee muſt beleeue in them, and hope in them, as in our Patrones, becauſe the Apoſtle maketh mention of Philemons LoueLove and Faith toward Chriſt, and toward the Saints; ſo that they gather, that there is Faith toward the Saints as well as toward Chriſt. Thirdly, it may be demaunded why Philemons louelove is limited to the Saints, and to no other. Touching the firſt doubt ariſing out of the fourth verſe, zzThe firſt queſtion anſweredit may ſeeme ſtrange vntounto ſome, that the Apoſtle ſhould ſay, I thanke my God. Is he not the God of the reſt of the Apoſtles and of all beleeuers, as well as his God? Is hee the God of the Mountaines, and not of the Vallies? Is he the God of the Iewes onelyonly, and not of the Gentiles? Yes, euen the Gentiles alſo.

Paule therefore may be thought of many, to incloſe a Commons, and to p. 66incroach vponupon the right of others, he may ſeeme very curteous, and to claime and challenge as proper to himſelfe, that which belongeth generally to all the faithfull. But the Apoſtle ſetting downe his right and intereſt in God, doth not deny or debarre others of their priuiledge. Hee dooth herein expreſſe the nature of a true Faith, which is to beleeue, not onelyonly that hee is the God of other Men, but that he is his God, and that he was to beleeue in him, to reſt in him, to depend vponupon him, to looke for all good things from him. Hence it is, that the Prophet Daniell praying vntounto God, ſaith ſometimes; hhDan. 9, 17, 18, 19.Dan 9:17Dan 9:18Dan 9:19O our God, and ſometimes againe, O my God. To ſay (our God) is a word of Charitie: to ſay (my God) is a word of Faith: the one, reſpecteth others; the other, reflecteth vponupon our ſelues. When we pray Our Father, we ſhew our louelove to the Brethren; when we ſay, My Father, we ſhew our Faith, that we hauehave our part and portion in God as well as others, and are to apply the promiſes of Grace, (made to all beleeuers) particularly to our ſelues, otherwiſe they cannot helpe vsus and auaile vsus. But of this we ſhall ſpeake more afterward, when we come to the Doctrines.

The ſecond queſtion anſwered.The ſecond queſtion ariſeth from hence, that Paule ſeemeth to make Faith reſpect the Saints, & ſo to teach vsus to beleeue in them, and to pray vntounto them. For in the fift verſe he ſaith, he heard of Philemons louelove and Faith which hee had toward the Lord Ieſus Chriſt, and toward the Saints. But if the Apoſtle had meant to teach Faith to men, and to direct vsus to beleeue in Saints, hee ſhould be contrary to the Doctrine deliuered by himſelfe, contrary to the reſt of the holy Scriptures, and contrary to the Articles of our Faith. Contrarie to himſelfe, becauſe he teacheth, iiRom. 10, 13, 14.Rom 10:13Rom 10:14that we cannot call vponupon any, whom we do not know out of Gods word, and beleeue to be both able and willing to help vsus, ſaying: Whoſoeuer ſhall call on the Name of the Lord, ſhall be ſaued: how then ſhall they call on him, on whom they hauehave not beleeued? Where he reaſoneth thus, that we muſt beleeue onelyonly in God, and therefore pray onelyonly to God. Hee ſhould be contrary to other Scriptures, becauſe we are kkHeb. 4, 16.Heb 4:16taught by them, To come with boldneſſe to the Throne of Grace; & therefore the inuocation of Saints is vaine and needleſſe, ſeeing we hauehave a free acceſſe and bold approching vntounto God through Chriſt: againe, they are llIer. 17 5.Jer 17:5Curſſed that truſt in man, and make fleſh their Arme, and ſo with-draw their heart from the Lord. Chriſt calleth vsus vntounto himſelfe, and commaunded mmIohn 16, 20John 16:20vsus to aske the Father in his Name, for the Father himſelfe loueth vsus. He ſhould be contrary to the Articles of Faith, wherein we are taught to beleeue onelyonly in God, the Father, the Sonne, and the holy Ghoſt. Againe, ſuch as are not obſtinately blinded, and peruerſely diſpoſed, may eaſily diſtinguiſh the Apoſtles words, and ſee that he referreth not Faith both to Chriſt and the Saints, but Faith to Ieſus Chriſt, and louelove to the Saints. For after that he had commended Philemon, for two chiefe guifts of God, Faith and LoueLove, in both which, conſiſt the perfection of a Chriſtian man, he aſſigneth to eyther of them their propper ſubiect; namely, that Faith is in our Lord Ieſus Chriſt, and Charity is toward all the Saints, which diſtinction and diuerſe Relation, may appeare by the Latine Interpretour, and by their owne Rhemiſh Tranſlation, altering the prepoſition, and reading it thus; nnIn Ieſu Chriſto & in omnes Sanctos.LoueLove and Faith in Ieſus Chriſt, and toward all the Saints. Thirdly, the Apoſtle elſe-where hauing occaſion to mention theſe two graces of God, he doth deſcribe them diſtinctly by their ſeuerall obiectes, and expreſly referreth Faith to Chriſt, and louelove to the Saints, ooEphe. 1, 15. Col. 1, 3, 4.Eph 1:15Col 1:3Col 1:4as writing to the Epheſians he ſaith; Therefore alſo, after that I hear of the Faith which ye hauehave in the Lord Ieſus, and louelove toward all the Saints, I ceaſe not to giuegive thankes for you, making mention of you in my prayers. So in the Epiſtle to the Coloſſians, We giuegive thankes to God, euen the Father of our Lord Ieſus Chriſt, alway praying for you: ſince we heard of your faith in Chriſt Ieſus, and of your louelove toward all Saints. Compare theſe two places with the words of Paule in this place, and wee ſhall ſee they ſerue as a Key to p. 67open this, and doe vtter that plainely which here is ſpoken more darkely. Thus we ſee by the way, that the Scripture is the beſt Expoſiter and Interpretour of the Scripture, ppAuguſt. lib. 2 de doctr. Chriſt. cap. 6.and that which is ſpoken obſcurely in one Book, is made euident and manifeſt in another. Fourthly, it were not hard to produce and alledge ſundry authorities and teſtimonies of elder times, thus diſtinguiſh the words as we doe, and auouching that no Faith and confidence is to be put in any of the Saints, qqTheodoret, Ambroſe, Theophylact.as if the Apoſtle had ſaide; I know how great Faith thou haſt repoſed in our Lord which hath ſaued vsus, and with how great Charity thou haſt releeued them that are the Seruants of God, and eſteeme godlines. Laſtly, Faith in the Saints cannot bee prooued, and inuocation of them eſtabliſhed and grounded from hence, becauſe the Apoſtle ſpeaketh of the Saints liuing, not departed; in the Church Militant, not Triumphant: the Saints on Earth, not in Heauen. For the Saints on Earth want our help, and craue our releefe to be extended toward them: but they that are in glory and hauehave receiued their Crowne, doe not ſtand in neede of our comfort and refreſhing: and therefore this is a weake foundation to builde the Popiſh Faith and beleefe, in Saints that are dead and departed out of this life, ſeeing the Apoſtle vnderſtandeth it of one ſort, and they take it and ſtretch it to another.

The third queſtion anſweredThe third queſtion is this, why the Apoſtle reſtraineth Philemons louelove to the Saints, whereas louelove is a common debt that we owe to all men, as the Apoſtle ſaith; rrRom. 13, 8.Rom 13:8Owe nothing to any Man, but to louelove one another, for hee that loueth another, hath fulfilled the Law. Seeing therefore, louelove ſhould not be reſtrained to the Saints, as though we ought to ſhut vp our bowels of pitty and compaſſion from others, and ſeeing we are not to deſpiſe our owne fleſh, but honour the Image of God engrauen in our Nature: how is it, that his louelove which ought to comprehend all mankind, and enlarge it ſelfe to all others, is onelie mentioned to hauehave beene toward the diſtreſſed Saints and Members of the Church? The reaſon is, they which are of the Houſhold of Faith, are tyed to vsus by a ſtronger and ſtraighter band of friendſhip and familiarity, and God commendeth them vntounto vsus more particularlie, and ſo they ought to challenge the firſt place, in declaring the fruits of our louelove. The Apoſtle doth direct vsus to this point, when he ſaith; ſſGal. 6, 10.Gal 6:10While we hauehave time, let vsus doe good vntounto al men, but eſpecially to them which are of the Houſhold of Faith. We are charged to louelove all, but we muſt louelove the Saints with a peculiar and ſpeciall louelove, euen as heires with Chriſt, and Members of the ſame body with vsus. God requireth of vsus to louelove al men as his Creatures, but the godly as his Children. Though therefore our louelove ſhould be common, and extend it ſelfe farre and neere into all the world: yet there ſhould bee certaine degrees, and an order in our louelove ſhould be obſerued. We are commaunded to louelove all, but we are not commaunded to louelove all alike. We are bound to louelove the godly and vngodlie, but we are not bound to louelove the vngodly as the godly; the Reprobates as the elect; the Veſſels of wrath, as the Veſſels of honour; the Children of Belial, as the Children of God. We are therefore heere directed, whom we are moſt neerely and deerly to louelove, euen thoſe that hauehave Chriſt dwelling in their harts, and grace ſhining in their faces. Contrary to the practiſe of worldly Men, who onelyonly louelove ſuch as are of this World; their louelove is like themſelues, prophane men, a prophane louelove: carnall men, a carnall louelove: they louelove euill men for their euill, becauſe they partake with them in euill: they hate the godly for their godlineſſe, becauſe they are vnlike them, and will not runne with them into all exceſſe of ryot, ttPſal, 38, 20.according to that which the Prophet hath, They that reward euill for good are mine enemies, becauſe I follow goodneſſe. This agreeth with that which Chriſt told and taught his Diſciples, uuIohn 15, 19.John 15:19If ye were of the world, the world would louelove his owne: but becauſe ye are not of the World, but I hauehave choſen you out of the World, therefore the World hateth you. Thus much touching the deciding of the doubts and anſwering of the queſtions, that ariſe out of theſe p. 68two verſes: Now let vsus come to the obſeruations that ariſe therein.

Obſeruations out of theſe verſes.The wordes beeing interpreted, and diuers queſtions anſwered, let vsus ſee what points offer themſelues fitly to bee deſerued. Firſt, he beginneth with a thankſgiuing, to teach that it is meete and neceſſary to giuegive thanks to God for benefits receiued at his hands, according to the Doctrine of the Apoſtles xx1 Theſ. 5, 181 Thess 5:18In all thinges giuegive thankes, for this is the will of God in Chriſt Ieſus. Wee are ready to forget ſuch mercies as we hauehave receiued, and thereby make our ſelues vnworthy of further fauour. Secondly, conſider to whom he giueth thankes, to God: not to any Saint or Angell, or any Creatu…, to guide vsus in the performance of this duty. Thirdly, marke the perſon, for whom, for Philemon: ſo that wee are not onelyonly bound to giuegive thankes for our ſelues, but for other, eſpecially when we ſee Gods word to bring forth fruit in the hearts of Men. Thus doth Paule in this place, reioyce for the godlineſſe of Philemon, and eueryevery where in his Epiſtles ſheweth himſelfe exceeding glad for the conuerſion of Nations and people to the Faith. Thus the Church of the Iewes yyGal. 1, 23.Gal 1:23are ſaid to glorifie God, when they heard of Paules conuerſion. This is the dutie of all Chriſtians, ſpecially of the Miniſters, to pray continually for the Flock committed vntounto them, and to praiſe the name of God for their increaſe in godlineſſe.

Fourthly, obſerue that firſt he mentioneth his thankſ-giuing; then his praiers for him, ſo that he ioyneth the one with the other. Whereby we ſee, that prayers conceiued for our ſelues or others, are not to bee ſeuered from giuing of thankes. For no man is ſo perfect in this life, but be hath neede of dailie encreaſe in grace: and therefore we muſt ſo giuegive thankes for our Bretheren to God, in regard of the graces of his ſpirit which they hauehave receiued, that wee alſo pray inceſſantly for their growth in thoſe graces. Beſides, no man ſtandeth ſo firmely rooted and grounded in grace, but hee may fall, and by his fall hauehave his guifts leſſened and diminiſhed, vnleſſe he be ſtrengthened and ſtayed vp by the meanes and helpes that God hath appointed: among the which are Prayers, both our owne and others.

Fiftly, hee ſaith his Faith and louelove were heard off, and ſpread abroad farre and neere: ſo that wee ſee Gods graces beſtowed vponupon vsus, will not be hidden and concealed. We are ſet as vponupon a Theater to be ſeene, all mens eies are fixed vponupon vsus, all Mens mouths will bee opened to ſpeake of vsus, zzRom. 1, 8. 1 Kin. 18, 13.Rom 1:81 Kgs 18:13and all mens eares will liſten what they can heare of vsus, euen then when they are abſent from vsus. On the otherſide, what euill ſoeuer we commit, wee cannot conceale and couer, we hauehave many eies vponupon vsus we ſhall hauehave a thouſand eares to hearken, and ten thouſand mouths to prattle againſt vsus, ſo that we muſt ſo walke as we ſaw many with vsus, and many ſaw vsus how we walke. Sixtly, wee ſee heere a notable difference betweene vnfained praiſe, and fained flattery. The Apoſtle without any faining and fawning, rehearſeth in this place the commendation of Philemon, aa1 Theſ 1, …. & 2, 13, 5, 6.1 Thess 1as he doth in other places of the whole Churches, thereby to encourage them in well doing, and to ſtirre them vp, to continue faſt and faithfull to the death, and to haſten to the end of the race ſet before them. But ſuch as flatter and vſe colourable wordes are wholy at the becke of others, extolling and admiring whatſoeuer they doe or ſpeake, whether it deſerue praiſe or diſpraiſe. It ſtandeth vsus vponupon to conſider whom we praiſe, and wherefore we praiſe them, that it be for ſuch good thinges as appeare to be in them.

[I giuegive thankes to my God, &c.] The Apoſtle finding and hearing of the excellent and worthy graces of God that were in Philemon, was mooued with great ioy, and thereby ſtirred vp to bleſſe and praiſe the Lord God. Doct. 1. Men ought to take cauſe of great ioy, to ſee others grow and proceed in good things.We learne from hence, that al Chriſtians (eſpecially Teachers) are greatly to reioyce and praiſe God when they ſee, or know, or heare, that profeſſors proſper and grow forward in heauenly graces. It is a matter of great ioy and comfort to ſee p. 69men grow in graces as they doe in yeares, and to encreaſe in heauenly things as they multiply their daies. When the Prophet Dauid ſaw the forwardneſſe of the people in offering willingly vntounto the Lord, with a perfect heart for the building of the Temple; ll1 Chron. 29, 10.1 Chr 29:10He reioyced exceedingly, and bleſſed the Lord before all the Congregation. And Pſal. 122. I reioyced mmPſal. 122, 1.Ps 122:1when they ſaid vntounto me, Come, let vsus goe into the houſe of the Lord. The Apoſtle writing to the Romanes, giueth thankes through Ieſus Chriſt for them all, nnRom. 1, 8.Rom 1:8Becauſe their Faith was publiſhed throughout the whole world. When the Churches of Iudea heard that Paule a Perſecuter was conuerted to the Faith, and made a Preacher of the Faith, which before he deſtroyed, ooGal. 1, 22, 23Gal 1:22Gal 1:23They glorified God for him. The Apoſtle Iohn, writing to an elect Lady whom he loued in the truth, ſaith; pp2 Iohn 4, & 3 Iohn 3, 4.2 John 1:4I reioyced greatly that I found of thy Children walking in truth, as we hauehave receiued a Commaundement of the Father. And writing to Gaius, he ſaith, I reioyced greatly when the Brethren came and teſtified of the truth that is in thee, how thou walkeſt in the truth: I hauehave no greater ioy then theſe, to heare that my Sonnes walke in veritie. By theſe ſeuerall places alleadged, as by ſo many witneſſes produced, wee ſee that it is our duty greatly to reioyce when we behold the Goſpell flouriſh, and the profeſſors of the Goſpell grow forward in good things.

Reaſon. 1.And there are many reaſons to warrant and confirme this Doctrine. Firſt, it ſerueth exceedingly to aduance the glory of God that men grow in godlineſſe, which ought to be an effectuall reaſon to mooue vsus to reioyce: for what is there, that ſhould more cheere and reioyce vsus, then when Gods Name is magnified, and his truth extolled among the Sonnes of Men. In all things that we doe, if we doe them aright, we ſhould ayme at Gods glorie. Now, as the Name of GOD is blaſphemed by careleſſe and wicked profeſſors, (the Apoſtle qqRom. 2, 24.Rom 2:24charging the Iewes, that through their euill life, the Doctrine of God was ſlandered:) ſo on the other ſide, God is greatly honoured, when our deedes accompany our wordes, and a godly life adorneth and garniſheth a good profeſſion, according to ihe commandement of Chriſt; rrMath. 5, 16.Matt 5:16Let your light ſo ſhine before men, that they may ſee your goodworkes, and glory your Father which is in heauen.

Reaſon 2.Secondlie, the forwardneſſe of one, is a notable meanes to draw forward another. For as one wicked man maketh another, and he that is ſeduced, is an Inſtrument to ſeduce another: ſo hee that is truely conuerted, will not reſt in the quiet fruit and inward comfort of his owne conuerſion, but labour to conuert others, and ſo make them partakers of that comfort which they hauehave found. The Apoſtle writing to the Theſſalonians, ſaith of them; ſſ1 Theſ 1, 6, 71 Thess 1:61 Thess 1:7Ye became followers of vsus and of the Lord, and receiued the word in much affliction, with ioy of the holy Ghoſt, ſo that ye were as enſamples to all that beleeue in Macedonia and in Achaia. They that are gained to the faith, will be meanes to gaine others, ſo that the winning of one is the gaining of another. This we ſee in the conuerſion of the Apoſtles. When Andrew was brought to Chriſt, ttIohn 1, 41, 43, 45.John 1:41John 1:43John 1:45He found his Brother Simon firſt, and ſaid vntounto him, We hauehave found that Meſſias; which is by interpretation, that Chriſt. So when Chriſt called Phillip, and ſaid vntounto him, Follow me: Phillip found Nathaniell, and ſaide vntounto him, We hauehave found him of whom Moſes did write in the Law, and the Prophets, Ieſus that Sonne of Ioſeph, that was of Nazareth. The like wee ſee in the Woman of Samaria, when Chriſt had preached ſaluation vntounto her, and offered vntounto her the Water of life, that ſhe ſhould thirſt no more; uuIohn 4, 28.John 4:28ſhee left her Water-pot, and went into the Citty, and ſaid to the men; Come ſee a man which hath told me all thinges that euer I did, is not he that Christ? Being moued her ſelfe, ſhe moued others: beeing drawne, ſhe drew others to Chriſt.

Reaſon 3.Thirdly, it is a great comfort to the Paſtors and Teachers of the Church, when ſuch as are taught, do grow in grace, and proſper by thoſe meanes that are brought and offered vntounto them. The Apoſtle calleth the Phillippians his p. 70Bretheren beloued and longed for, his ioy and his Crowne: wherein hee accounteth their growth, his honor: their encreaſing, his reioycing: their faith, his hope: their flouriſhing, his felicity: ſo when hee had praiſed God for the zeale of the Theſſalonians, in receiuing the word, in following other Churches, and in ſuffering affliction for the Goſpels ſake, hee addeth this reaſon; xx1 Theſ. 2, 19 20.1 Thess 2:19For what is our hope, or ioy, or Crowne of reioycing? Are not euen you it, in the preſence of our Lord Ieſus Chriſt at his comming? Yes, ye are our glory and ioy. He doth not make the matter of his glorying, and the occaſion of his reioyſing to bee his calling, ſo much as the fruit of his calling: hee doth not comfort himſelfe ſo much in his Apoſtleſhip, as in the effect of his Apoſtleſhip; that is, the conuerſion and ſaluation of the Theſſalonians. If a man hauehave neuer ſo high and eminent a calling in the Church or Common-wealth, he cannot comfort himſelfe ſo much therein, as when he ſeeth the bleſſing of God vponupon his labours, when he remembreth he hath kept a good conſcience therein, yy2 Cor. 1, 15.2 Cor 1:15and conſidereth he is to God the ſweete ſauour of Chriſt, in them that are ſaued, and in them that periſh. It is a great comfort to the Husbandman after his toiling and tilling, after his planting and ploughing, to ſee the fruits of his labours, and to behold the encreaſe of the earth, that yeeldeth vſury, aduantage, and encreaſe when it is ſowed. So it fareth with the ſpirituall Husbandman, whoſe labour is greater & oftner, enduring al the yeare long, whoſe patience is greater in waiting for the early and latter raine, whoſe gaine and profit is leſſe in tilling a dry and barren ſoile, that yeeldeth little or no increaſe, but a crop of cares, a bundle of Briars and Buſhes, and an Harueſt of Thornes and Thiſtles, that are reſerued for the fire.

Reaſon 4.Laſtly, the graces of God, and the growing in theſe graces, are fruites of their election, and ſeales of their ſaluation, ſo that the Angels in Heauen reioyce at the conuerſion of a Sinner. EueryEvery grace of GOD addeth aſſurance: the greater graces, the greater aſſurance: the more graces, the more aſſurance: the growth of graces, is the growing of our aſſuraunce. For if theſe thinges be found and abound in vsus, zz2 Pet. 1, 8, 10.2 Pet 1:82 Pet 1:10they will make vsus neither to bee idle nor vnfruitfull in the acknowledging of our LORD IESVS CHRIST, but giuegive vsus a comfortable aſſuraunce of our eternall election and effectuall calling. So the Apoſtle giueth thankes for all the Theſſalonians, making mention of them in his prayers, and remembring the efficacy of their Faith, the diligence of their louelove, and the patience of their hope: aa1 Theſ. 1, 3, 4.1 Thess 1:31 Thess 1:4by all which hee gathereth aſſuredly, as building vponupon certaine knowledge, that they are elect of God. Now then, to lay theſe reaſons together, and to gather them as vponupon an heape: ſeeing nothing bringeth greater glory to God among men, nothing ſerueth better to draw on others, nothing miniſtreth greater ioy to the Teachers, nothing ſealeth vp more ſurely their ſaluation, then the increaſe of his Kingdome, the growth of the Saints, and the enlarging of the bounds of the Church; it followeth, that all Gods Children muſt ſhew their ioy and gladneſſe, when they ſee any to encreaſe in the obedience of the Goſpell, to grow in grace, and to proceede conſtantly in the truth of God,

Vſe 1.The Vſes remaine to be conſidered and learned of vsus. Firſt, we ſee that the principall and cheefeſt thing which the Miniſter ſhould ſeeke and ſearch after, is the profiting of his people, and the building vp of the Kingdome of God among them. For his ioy in their growth, and his comfort in their conuerſion, will cauſe him aboue all things to labour after it. There is no comfort in the Miniſter like to this comfort, when he ſeeth the fruits of godlines, as it were the markes of Gods Spirit to ſhine forth brightly in his people. What comfort hath the Husbandman, more in his husbandry, then to ſee the fruits of the earth; not to be blaſted, but to be bleſſed; not to wither, but to grow; what ioy hath the Shepheard like to this, when he ſeeth the flocke not to be infected, but to flouriſh: not to be rotten and ſcabbed, but to be ſound p. 71and whole: not to decreaſe and decay, but to encreaſe and to bring forth thouſands and ten thouſands in our ſtreetes. What greater delight hath the Nurſe, then to ſee her child liue in health, grow vp in ſtrength and ſtature and proſper in the world? So there is no comfort like to this comfort, no ioy like to this ioy, no delight like to this delight, to behold the harueſt of the Lord, the ſheepe of Chriſt, the Children of God, to flouriſh and to encreaſe more and more to grow from faith to faith, & from grace to grace, bbEphe. 4. 13.Eph 4:13vntill they all meet together vntounto a perfect man; and vntounto the meaſure of the age of the fulnes of Chriſt. Hence it is, that after the Apoſtle had teſtified his ioy and thankes to God for the faith and louelove of the Coloſſians he addeth: ccCol. 19. 10.for this cauſe we alſo, ſince the day we heard of it, ceaſe not to pray for you, and to deſire that ye might be fulfilled with knowledge of his will, in all wiſedome and ſpirituall vnderſtanding, that ye might walke worthy of the Lord, and pleaſe him in all thinges, being fruitfull in all good workes, and increaſing in the knowledge of God, and let vsus by this example comfort our ſelues in ſuch as increaſe in good thinges, and pray for ſuch as are comming forward. We liue in a decaying and declining time, wherein many hauehave forgotten their firſt louelove: we ſee the cold ſeaſon and Winter of all Godlines, wherein men are frozen in the dregs of Sinne. Wee may behold with our eyes (if we be not ſtarke blinde) a generall waſting, languiſhing, and conſumption of the heate and heart of Religion. If then in this common pining of the vital parts, we may diſcerne any reuiuing and refreſhing to appeare, or any flouriſhing of Godlines (which ſeemed dead at the root) to ſpring vp, let it be a comfort vntounto vsus, and teach vsus to giuegive God the glory, who maketh light to come out of darkeneſſe, and life to ariſe out of death. This ſerueth to reproue thoſe that neuer deſire the profiring of their people, nor regard what their eſtate, and how their ſtanding is in heauenly thinges: they neuer conſider whether they goe forward or backward: whether they grow vpward or downe-ward, to Heauen or to Hell, to God or to the Deuill, to Saluation or to damnation. Theſe are they that feed themſelues to the full, but regard not to feed the flocke ouer which the holy Ghoſt hath made them ouerſeers. Theſe are they that liue of the Alter, but care not to miniſter at the Alter: they will be ſure to reape carnall things but they hauehave no conſcience to ſow ſpirituall thinges. They liue of the Goſpell, but they will not preach the Goſpell. The Apoſtle teſtifying his longing and thirſting after the ſaluation of the Church, ſaid, I ſeeke not yours but you. But theſe men, if they would ſpeake the truth from their hearts, might ſay: we ſeeke not you, but yours, we care not what become of you, ſo that we may find the ſweetnes of that which is yours. How farre are theſe from the zealous affection of the ſame Apoſtle, who became all thinges to all men if by any meanes he might ſaue ſome: he teacheth that a neceſſity lay vponupon him to preach the Goſpell, and denounceth a woe vponupon himſelfe if he preach not the Goſpell. Let vsus all in our places follow his example, and pray vntounto God to giuegive the grace of conuerſion to turne the hearts of men to the ſauing knowledge of the Goſpell: and where he hath granted this mercy let vsus pray him to encreaſe it more and more, and to continue it vntounto the day of Ieſus Chriſt.

Ʋſe 2.Secondly, as the growing in good thinges is matter of ioy, ſo on the other ſide, it is cauſed of great ſorrow and griefe of heart, when the profeſſors of the ſaith, and hearers of the word, and ſuch as ſeemed louers of the truth, do not profit, but reuolt: do not goe forward, but goe backward, do not grow better and better, but become worſe and worſe. It muſt not ſeeme ſtrange, that great ſorrow ariſeth vntounto the ſeruants of God, when men do not profit in good thinges. We ſee what worldly ſorrow is found in worldly men that cauſeth death: the leaſt occaſion of loſſe, the leaſt feeling of trouble, the leaſt croſſing of their humors can draw from them abundance of p. 72teares. But ſuch as are led by the ſpirit of God, are ſpiritually minded, dd2. Cor. 7. 10.2 Cor 7:10they hauehave godly ſorrow that cauſeth repentance vntounto ſaluation not to be repented of. This was in the Prophet Dauid, when he ſaw a decay in Godlines, and a growing in wickedneſſe, eePſal. 119. 136.Ps 119:136mine eyes guſh out with Riuers of water, becauſe they keepe not thy law. This was in the Prophet Ieremy, ffIer. 9. 1. and 4. 19.Jer 9:1Jer 4:19O that mine head were full of water, and mine eyes a fountaine of teares, that I might weep day and night for the ſlaine of the Daughter of my people. This was in Chriſt our Sauiour when he came neere to Ieruſalem, he beheld the Citty and wept for it, ggLuke. 19. 41. 42.Luke 19:41Luke 19:42O if thou hadſt euen knowne at the leaſt in this day thoſe thinges which belong vntounto thy peace, but now are hid from thine eyes. This was in the Apoſtle Paule when he ſaw the reuolting and back-ſliding of the Galathians, hhGal. 4. 19. and 5. 7.Gal 4:19Gal 5:7O my little Children, of whom I trauaile in Birth againe, vntill Chriſt be formed in you: I am in feare of you, leaſt I hauehave bestowed on you labour in vaine: ye did runne well, who did let you that ye did not obey the truth? This is a ſpeciall note to diſcerne and diſtinguiſh true Paſtors from hirelings, and faithfull ſhepheards from Wolues: for the true Miniſters of Chriſt are inwardly touched and grieuouſly pained to behold the preſent ſinnes of the people, and the future iudgments of God hanging ouer their heads. This is a great griefe of heart and goeth neere them, to ſee ſo little growth of Godlines, ſo little fruit of their labours, ſo great encreaſe of all vngodlines. This reproueth thoſe that make a mocke of ſinne, and can laugh as heartilie at the committing of iniquitie, as at the beſt ieaſt and the greateſt ſport. If we begin once to laugh at ſinne, we will not make any conſcience to commit it. When once we do not ſticke to ieaſt at it, we will quickly come to it in good earneſt. When we can make a play of it, there is but a ſhort ſtep to put it in practiſe. The very Heathen iiPlutar. in Solone Valer. Maxim lib. 2. Cap. 6.ſaw thus much that had but halfe an eye, that if they ſuffered euill to be committed merrily and in ſport, they ſhould finde it practiſed in their earneſt contracts & common affaires. And many of the heathen by other Heathen are commended, kkTacit. in his deſcription of Germany.among whom vices were neuer laughed at. But how many are there among vsus that would be counted and are indeed called Chriſtians, who come farre behind the blinde Infidels, who are open ieaſters at euill, and deriders of good. This laughing is the beginning of euill, when ieaſtes turne to good earneſt, and wordes into deeds. Theſe men are farre from the practiſe of thoſe whom we heard before commended out of the word of God, and from the Godly affection of Dauid and Ieremy, of Paule and Chriſt himſelfe, who mourned in ſoule to behold the ſinnes that raigned and were commonly practiſed in their daies. This is a notable ſigne and aſſurance to our owne hearts that we hate them indeede when they do draw out of vsus buckets of water and riuers of teares. This griefe of heart was in the Apoſtle writing to the Phillippians, when he ſaw the looſe behauiour of of many that profeſſed Chriſt in word, but denied him in deed, of whom he ſaith, llPhil. 3. 18.Phil 3:18Many walke, of whom I hauehave told you often, and now tell you weeping, that they are the enemies of the Croſſe of Chriſt, whoſe end is damnation, whoſe God is their belly, whoſe glory is to their ſhame, which mind earthly thinges. Now it cannot be but the hearts of the faithfull Miniſters and godly bretheren, will be greatly grieued and vexed, when they ſee God diſhonoured by our careleſſe walking, and ſtanding ſtill idle all the day long withou a labouring in his Vineyard: We muſt daily increaſe and grow ſtrong in faith, or elſe we decreaſe and grow weake in ſaith. If we wax not eueryevery day better, we fall to be worſe and worſe. We neuer ſtand at one ſtay. If we walke not forward, we runne backeward, like the water of the Sea, that if it do not flow, it ebbeth: or like vntounto the life of man, if ſtrength encreaſeth not, it decayeth. So then, if any would come to mans full and perfect ſtature, he muſt grow vp by little and little, from one meaſure to another: So if any would mmEphe. 4. 15. 16.Eph 4:15Eph 4:16become a perfect man in Chriſt, he muſt follow the truth in LoueLove, p. 73and in all thinges grow vp into him, which is the head; that is, Chriſt, by whom all the body being coupled and knit together by eueryevery ioynt, receiueth encreaſe of the body, vntounto the edifying of it ſelfe in louelove. Let vsus therefore take heede to our ſelues, that we greeue not the hearts of the faithfull, and by our ſinnes, quench their affections toward vsus, as it were by pouring Water vponupon them. Let vsus ſeeke to grow vp in knowledge and in obedience, that we be not as Dwarfes or Vrchins, neuer comming to any growth, nor profiting any whit in the Schoole of Chriſt; nor be as idle Drones, that neuer labour, but liue vnprofitably to themſelues and others.

Ʋſe 3.Thirdly, it is the dutie of all Gods people, by ſtriuing to goe forward in good thinges, to delight the heartes of their Teachers, and the reſt of the Brethren. So long as we encreaſe and proceede vntounto a perfect man, and vntounto the meaſure of the age of the fulneſſe of Chriſt, that we bee hence-forth no more Children, wauering and carried about with eueryevery winde of Doctrine, by the deceit of men, and with craftineſſe, whereby they lay in waite to deceiue, we make Chriſt glad, we reioyce the Spirit of God, wee make glad the Angels, we comfort and cheere vp the hearts of the godly, and we bring that peace to our owne hearts, which paſſeth all vnderſtanding. On the other ſide, if we grow backward, and decline by little and little from the holy profeſſion of the truth, which we hauehave receiued, we crucifie Chriſt, wee quench the Spirit, we greeue the Angels, wee offend the faithfull, and wee wound our owne Soules. This dutie vrged from this Doctrine, reprooueth ſundry ſorts of people, that doe not deſire to delight the hearts of thoſe that hauehave inſtructed them, and to comfort them that hauehave laboured in the word and Doctrine among them.

Firſt, ſuch as hauehave continued long in the Church, and grow in yeares, but not in knowledge. What comfort can theſe men bring to their Teachers and Inſtructers, when no increaſe is ſeene, or can be marked in them? It is a common, but a moſt fearefull ſinne, not to profit and proceede in the waies of godlineſſe: and yet it is to bee feared, that not one of an hundred commeth with any deſire of inſtruction, with any care of ſanctification, with any purpoſe of reformation, with any hunger after ſaluation. If men goe to the the Market to buy their prouiſion, and to ſupply the neceſſities of the body, we ſee what they bring home, we ſee they returne not empty, we ſee they come backe laden. But when they goe to the Houſe of God, and frequent the exerciſes of his word, how often doe they returne with empty handes; nay, with empty hearts, nay, with hard hearts, and ſo worſe then they came vntounto them? This is it which the Apoſtle nnHeb. 6, 7, 8.Heb 6:7Heb 6:8teacheth. Hebr. 6. The earth which drinketh in the Raine that commeth oft vponupon it, and bringeth forth Hearbs meete for them by whom it is dreſſed, receiueth bleſſing of God: but that which beareth Thornes and Bryars, is reprooued, and is neere vntounto curſſing, whoſe ende is to bee burned. Secondly, heereby is condemned the want of the fruits of kindneſſe toward the Paſtors, whereby they may bee encouraged, and made cheerefull and comfortable in their calling. Some there are, whom we may well account of the better, or (at leaſt) none of the worſer ſort, who abſtaine from hurting, wronging, and moleſting their Miniſters, but they withall, abſtaine from ſhewing ſuccour, helpe, or countenance toward them: they will indeed doe them no euill, but likewiſe they will doe them no good, contemning them in their heart: they will not be open enemies, profeſſing hatred toward them, but withall, they are not their friendes to giuegive them any comfort, they vſe them ſtrangely and vnciuilly, as baſe abiects in their ſight, when as their calling is as much honored and magnified in the word, by the mouth of God, as any calling vnderunder Heauen.

This was the ſin of the Corinthians for a time, who wanted louelove & kindneſſe in ſupporting the Apoſtle vnderunder the waight of his calling, ſo that he was conſtrained p. 74to ſtand vponupon the commending of himſelfe, and the extolling of his Miniſtry, oo2 Cor. 12, 112 Cor 12:11I was a foole to boaſt my ſelfe, yee hauehave compelled mee: for I ought to hauehave beene commended of you, for in nothing was I inferiour vntounto the very chiefe Apoſtles, though I be nothing. This alſo the ſame Apoſtle complaineth of in another place, pp2 Tim. 4, 162 Tim 4:16At my first anſwearing, no man aſſisted me, but all forſooke mee, I pray God that it may not be layde vntounto their charge.

Theſe men did not diſpraiſe him, but they would not commend him: They would not renounce him, yet they would not defend him: as they wold not diſclaime him, ſo likewiſe they would not aſsiſt him. Of this ſort are manie that liue among vsus, who thinke they hauehave diſcharged a worthy duty toward the Miniſter, if they do him no harme, if they offer him no wrong, if they abſtaine from iniurie toward him. It was farre otherwiſe with the Galathians, who loued Paule ſo dearly and entirely, that they accounted nothing to bee too precious for him, qqGal. 4, 14, 15Gal 4:14Gal 4:15The triall of me which was in my fleſh, ye deſpiſed not, neither abhorred; but ye receiued me as an Angell of God, yea as Chriſt Ieſus: what was then your felicity? For I beare you record, that if it had beene poſſible, ye would hauehave plucked out your owne eyes, and hauehave giuen them vntounto me. But in theſe daies wherein we liue, it were well, or not much amiſſe for the faithfull Miniſters of the Goſpell, if ſuch as ſhould ſupport them, would not ſubuert them; if ſuch as ſhould help them, would not hinder them; if ſuch as ſhould raiſe them vp, were not ready to caſt them downe; and if ſuch as ſhould refreſh them, were not rather giuen to reuile them, and diſgrace them. Heere then is condemned all hard and bitter dealing toward them (whereby their calling which is an honourable office, is made an irkſome burthen vntounto them to bear) againſt ſuch as taunt and ſcorne them, that ieſt and mocke at the worke of their miniſtry, which is the wiſedome of God, and the power of God, againſt thoſe that delight to vex the ſeruants of God, to mingle their bread with grauell, their drinke with gall, and their life with reproach. This made the Prophets and Apoſtles cry out continually, to ſee themſelues abuſed, their Miniſtery contemned, the word of God himſelfe refuſed, & all Religion prophaned. When Eliah ſaw that the children of Iſraell had forſaken the Couenant of God, caſt downe his Altars, and ſlaine his Prophets, he deſired God to kill him, rr1 King. 19, 41 Kgs 19:4It is now enough, O Lord, take my ſoule, for I am no better then my fathers. The prophet ſſEſay 65, 2. & 53, 1. & 49, 4.Isa 65:2Isa 53:1Isa 49:4Eſay ſaith, I hauehave ſpred out my hands all the day to a rebellious people, which walked in away that was not good, euen after their owne imaginations. Lord, who hath beleeued our report, and to whom is the arme of the Lord reuealed? I hauehave laboured in vaine, I hauehave ſpent my ſtrength in vaine, and for nothing, but my iudgement is with the Lord, and my worke with my God. The Lord ſayth to Ezekiell, ttEzek. 33, 31, 32.Ezek 33:31Ezek 33:32The Children of thy people talke of thee by the walles, and in the doores of houſes, they ſit before thee and heare thy words, but they will not doo them, for vvith their mouths they make ieſts, and thou art vntounto them, as a ieſting ſong of one that hath a pleaſant voice, and can ſing well, for they heare thy words, but they do them not: and when this commeth to paſſe (for loe it will come) then ſhall they know, that a prophet hath beene among them. So when Paule came to Athens, uuActs 17 18.Acts 17:18and ſaw the City full of Idols, he preached vntounto them the knowledge of God, and the reſurrection of the dead, but they ſaid, What will this babler ſay? And others, worſe then thoſe that ſcorne and ſcoffe at the word of life (which they ſhould heare with feare and reuerence) are falne into this horrible depth of ſinne, that thorough malice to the word it ſelfe, do come vntounto them to heare them, not to learne, but to trap and intangle them; not to edifie themſelues, but to miſreport and accuſe them; not to receiue profit, but to finde occaſion to perſecute them, as the Iewes did with Chriſt and his Apoſtles, who came not to heare them, but to tempt them; not to beleeue them, but to belye them. Many ſuch Iewes and Iudaſſes wee meete withall in our dayes, who are ſo farre from reioycing the hearts of their Miniſters, that they may doo the worke of p. 75their calling wil ingly, not grudgingly; cheerefully, not heauily; uuHeb. 13, 17.Heb 13:17with ioy, not with greefel; that they thinke it a great duty done vntounto them, if they doo not diſgrace them, or moleſt them: It is a great ſinne not to helpe them, not to countenance them, not to ſtand with them in good cauſes, but to ſuffer eueryevery baſe companion, and beaſtly liuer, to inſult vponupon them as their footſtool: but it is more greeuous to ſcorne them, and deride them, to make them their Table-talke, and their Tauern-talke, to declaime againſt them from the Tribunall of their Ale-bench: but it is moſt fearefull of all, to come to them, to catch them, and intrap them; to hunt after words and Syllables, and to wreſt them againſt the minde and meaning of the ſpeaker. Let vsus beware of theſe ſinnes, let vsus not be in the number of ſuch as are ſet downe in the ſeat of ſcorners, and falſe accuſers. If they ſhall not eſcape that do no good, if they ſhall not be excuſed that do not reioyce them; ſurely, they ſhall bee guilty of a ſorer and ſeuerer punniſhment that malice them, that mocke them, that miſinforme others of them, and eueryevery way miſvſe them, and contemne them.

Ʋſe 4.Laſtly, ſeeing we are all bound to reioyce in the proceeding of the faithfull, it followeth from hence neceſſarily, that wee are not to enuie and repine at the growth of the Church, or of any member of the Church. This is a great fault and folly in many, when they ſee any parts of the Church flouriſh, and behold greater encreaſe in others then in themſelues, by and by they grudge and repine at it, and hauehave their owne eye euil, becauſe the Lords eie is good. Theſe are like to thoſe Labourers, that were hyred into the Vine-yard, who when they ſaw ſuch as were hyred about the eleauenth houre to receiue their penny, and to be made equall with them, who had borne the brunt and burthen of the day, xx1 Mat. 28, 20, 11.Matt 28:20Matt 28:11and had endured the heat and ſweate of the worke, they enuied at the Seruants, and murmured againſt the Mayſter of the houſe. We muſt enuy no mans good, wee muſt repine at no mans Saluation. The calling and conuerſion of the Gentiles, yyActs 11, 3. & 15, 1.Acts 11:3Acts 15:1was ſuch a ſtumbling-blocke in the way, and n Mote; nay, a Beame in the eyes of the Iewes, that they had rather renounce the Goſpell, and depart from Chriſt, then to receyue them into a fellowſhippe of the ſame Faith, and make them partakers of the Kingdome of Heauen. So did the Scribes and Phariſees zzMath. 9, 11. Luke 7, 39.Matt 9:11Luke 7:39take it greeuouſly, that the grace of God, and Remiſsion of ſinnes, and the Myſteries of Saluation, ſhould be preached and publiſhed to Publicans and Sinners. There is no guift or benefit beſtowed vponupon any, but it is giuen for the good and comfort of the whole Church, ſo that wee ſhould reioyce therein, not repine thereat, foraſmuch as we hauehave our portion and profite in it. Neuertheleſſe, what is more common and vſuall, then to make the bleſſinges of God vppon others, a great eye-ſore vntounto our ſelues? Such as are dull and backe-ward themſelues, cannot abide thoſe that are forward: They that are ignoraunt, thinke all others to hauehave too much knowledge: They that are cold and ſlothfull in the matters of God, do carpe and cauill at the zeale which they ſee in others, and thinke them to bee too haſty, too earneſt, too praeciſe. Hence it is, that oftentimes the Husband checketh the Wife; the Father controuleth the Sonne; and one Friend tebuketh another, as running too faſt, and ſhooting beyond the marke. Howſoeuer this is not greatly to bee feared in our daies, wherein few runne at all, & many ſtand ſtill, wherein fewe ſhoot at the marke; yet if it were ſo, it is better to be a little too forward, then to bee too backward; to hauehave a little too much zeale, then to be ſtark cold, as many; or luke-warme as the moſt are. We ſee this in the ſtate of a mans bodie, it is eaſier to worke an euacuation of that which is too much, then to procure a reſtitution of that which is too little. It is an eaſier cure to purge our groſſe & ſuperfluous humours when they abound, then to repayre and reſtore Nature when it is decaying and conſuming. It is much eaſier to take away the ſharpneſſe of an edge tool, then to ſet a ſharp edge on that which is blunt & dulled. p. 76It is eaſier to pull downe a part of the building which is ouer-much, then to lay a new foundation. If there be one among vsus that ſeeketh to be too iuſt, and aymeth at a righteouſnes aboue the Law, there are a thouſand that come too ſhort, and fayle in that which is required of them. It is a moſt bleſſed thing to keepe the Golden meane betweene too much and too little. It is eaſier to bring him that is in the exceſſe to the meane, then to reduce him to the meane, that is in the defect. When a man lyeth dead in ſinnes and treſpaſſes, and hath no ſparke of the life of God in him, to bring ſuch an one to true godlineſſe, is, as it were, to raiſe him from the dead. When a man lieth languiſhing and conſuming by little and little, and all good things begin to decay in him, ſo that he is growne ſtarke cold; nothing is harder then to reſtore ſuch a one; it is as much as to worke a wonder and miracle. But when our zeale is growne to be a little too hot, and our edge made ſomewhat too ſharpe, it requireth no great labour, it asketh no great paines to reduce vsus backe againe, and to make vsus returne home the way by which we went. There is no cauſe therefore, that wee ſhould ſo raſhly and out-ragiouſly beare our ſelues toward thoſe that climbe vp a ſtep too high, and beare them-ſelues a little too forward: let vsus rather examine our ſelues, and conſider whether we do not our ſelues many wayes faile of our duties; ſo that wee may ſay, and ſay truely, we are vnprofitable ſeruants. Let vsus neuer enuy or grudge at the good of others, remembering alwayes, that what grace ſoeuer is graunted to one member, is giuen to the whole bodie, and to euerie particular member of the body; As he that doth good to the eye, doth good to the whole body, & the benefite redowndeth to the hand and foot. Thus it is in the myſtical bodie of Chriſt, aaRom. 12, 5.Rom 12:5Wee being many, are one bodie in Chriſt, and euerie one, one anothers Members. Wee ſee in the Actes of the Apoſtles, bbActs 11, 18.Acts 11:18when the Diſciples had heard, that Peter was called and warned by an Heauenly Viſion, to preach to Cornelius, and other Gentiles, they helde their peace, and glorifyed God, ſaying; Then hath God alſo to the Gentiles graunted Repentance vntounto life. Thus much of the Ioy and Thankeſ-giuing of the Apoſtle; Now let vsus ſee to whom hee gaue thankes, ſet downe in the next wordes.

[I giuegive thankes to my God.] Heere is the firſt illuſtration of the Apoſtles Thankeſgiuing, declaring to whome it is made, to wit; to God. The Apoſtle giuing Thankes, and praiſing God, hee calleth him, his God. He ſaith not ſimply, I giuegive thankes to God, but particularly; I giuegive thankes to my God. He calleth him his God, and applyeth the promiſes of the goſpel made to all that beleeue peculiarly and eſpecially to himſelfe. Doctrine 2. It is the nature of faith, to apply the promiſes and mercies of God to our owne ſeluesWhereby we ſee for our inſtruction, that the nature and property of a true and liuely faith, is, to aprehend and apply God and his promiſes particularly to our ſelues. It is a duty required of vsus, to labor for that faith which may be as an hand to lay holde on the mercies of God, and to appropriate them vntounto our ſelues. This we ſee in the vow of Iacob, aaGen. 28, 21.Gen 28:21If God wil be with me, and wil keep me in this iourny which I go, and wil giuegive me Bread to eate, & cloaths to put on, ſo that I come againe vntounto my Fathers houſe in ſafety, then ſhal the Lord be my God. This ſpeciall application we ſee oftentimes in Dauid, bbPſal. 22. 1. & 104, 1.Ps 22:1Ps 104:1My God, my God, why haſt thou forſaken me? And againe, O Lord my God thou art exceeding great. The ſame appeareth in Thomas, one of the twelue; when Chriſt (who will not breake the bruiſed Reed, nor quench the ſmoaking Flaxe) had reſpect to the weakeneſſe of his Fayth, and bad him ſee the print of the Nayles in his handes, and put his Finger into his ſide, hee cryed out, ccIohn 20, 28.John 20:28Thou art my Lord and my God. This Chriſt practiſeth himſelfe, and teacheth others, when he ſayde to Mary, ddIohn 20, 17.John 20:17Touch me not, for I am not yet aſcended to my Father; but go to my Bretheren, and ſay vntounto them; I aſcend vntounto my Father, and to your Father; and vntounto my God, and to your God. The Apoſtle Paule, ſpeaking of Chriſt, and the benefites p. 77which he reapeth by him, ſaith, eeGal. 2, 20.Gal 2:20I am crucified with Chriſt, but I liue, yet not I any more, but Chriſt liueth in me: and in that I now liue in the fleſh, I liue by the faith in the ſonne of God, who hath loued me, and giuen himſelfe for me. And in another place, ff1 Tim. 1, 12.1 Tim 1:12I thanke him which hath made mee ſtrong, that is, Christ our Lord, for he counted me faithfull, and put me in his ſeruice. All theſe conſents of the holy Scriptures, ſerueth to confirme vsus in this truth, that true Fayth ſtandeth in a particular applying of the generall promiſes of the Goſpell.

Reaſon 1.The Reaſons will make this yet more manifeſt vntounto vsus. For firſt, euerie one that ſhall bee ſaued, muſt hauehave a particular Faith of his owne, and not ſatisfie himſelfe with the Faith of another. No man can be ſaued by another mans beleeuing, no more then be nouriſhed by another mans feeding. The Prophet Habbakuk teacheth this point euidently, ſaying; ggHab. 2, 4.Hab 2:4The iust ſhall liue by his owne Faith. Faith is the worke of the Spirit in the heart of man, ſo that if it muſt be in the hearts of euerie one of vsus, it followeth that it muſt bee ſpeciall.

Reaſon 2.Secondly, true Fayth giueth ſound comfort, and worketh peace with God; this is the property of that Faith which we muſt hauehave in vsus. But comfort commeth vntounto vsus, by hearing of a promiſe made to others, not belonging to our ſelues. What conſolation of heart can this worke in vsus, to know that others ſhall bee ſaued? This the Apoſtle ſpeaketh of, Heb. 6. God willing more abundantly hhHe. 6, 17, 18to ſhewe vntounto the heyres of promiſe, the ſtableneſſe of his counſell, bound himſelfe by an Oath, that by two immutable thinges, wherein it is vnpoſſible that God ſhould lye, we might hauehave ſtrong conſolation, which hauehave our refuge to lay hold vponupon that hope that is ſet before vsus. No man receyueth comfort by the riches of another, himſelfe being poor: or by the honor of another, himſelfe liuing in diſgrace: can ſo no man can feele any comfort by the Faith of another, ſo long as he wanteth Faith himſelfe, to apply Chriſt vntounto himſelfe. Seeing then, that eueryevery man muſt attaine to ſaluation by his owne faith, which is able to miniſter comfort vntounto him in the time of neede, we ſee that Faith conſiſteth in applying the mercies of God vntounto our owne ſelues.

Ʋſe 1.The Vſes of this Doctrine are now to bee conſidered and ſtoode vponupon, that ſo wee may vnderſtand how to apply this applying of Fayth vntounto our ſelues. Firſt, this confirmeth the forme and manner of ſpeech, vſed in the Articles of Fayth, wherein euerie one is taught to ſay; I beleeue in God; Not, We beleeue in God. For howſoeuer wee are to pray for others as well as for our ſelues, and are taught to ſay; Our Father which art in Heauen; yet, when the queſtion is of our Fayth, wee muſt ſay, not [We beleeue] but [I beleeue.] We pray for others, but we beleeue for our ſelues. The like is to be ſayde of euerie principle of Faith, euerie man muſt holde them all, and beleeue them all. This ouerthroweth the Doctrine of the Church of Rome, which teacheth a generall and implicite Faith to bee ſufficient for vsus, to Iuſtification and Saluation. For they teach, if a man can ſay, I beleeue as the Church beleeueth, though hee know not how or what the Church beleeueth, though hee vnderſtand nothing, though he be able to apply nothing vntounto himſelfe, hee hath a good faith, and by that faith may be ſaued.

Anſwereable to this Diuinity, iiBellar. de iuſtif. lib. 1. cap. 7.are the Ieſuites and Schoole-mens damnable and diuelliſh poſitions, which maintaine; that the people are not bound to know what the matters of Faith bee; that ignoraunce is better then the knowledge of them; that they neede not enquire after them; and that Faith is better defined by ignorance, then by knowledge. Hence it is, that they commend the Colliars Faith, kkApol. tranſlated by Staplet. part 1. page 53who (as the tale is told) being at the point of death, and tempted of the Deuill what his Faith was? Aunſweared, I beleeue and p. 78die in the faith of Chriſts Church; but being againe demanded, what the faith of Chriſts Church was, that faith (ſaid he) that I beleeue in: and thus the deuill getting no other aunſwere, was ouercome and put to flight. This fable hath beene ſo long told and related among them, that now themſelues begin to beleeue it to be a truth; as a lyar by often telling an vntruth, beginneth to thinke it may be a true tale. This Colliars faith is the popiſh Creed, which being founded in ignorance, is too weake a ſhield to quench the fiery Darts of the Deuill, and to reſiſt his tentations. Thus true faith is ſuppreſſed, & ignorance is ſet on foote by theſe ignoraunt Teachers, who as they are blinde themſelues, ſo they would put out the eyes of others. They require no knowledge of the things we pray for, llRhem. annot. on 1 Cor. 14. & on Luke 12, 11.1 Cor 14Luke 12:11but preferre ignorance: they require no ability to profeſſe the perticular points of our faith, but in groſſe and general. This ignorance is plentifully condemned in the Scriptures. We are taught, mmCol. 3. 16. 1 Pet. 3, 15.Col 3:161 Pet 3:15that the word muſt dwell plentifully in vsus, and that we muſt be able to giuegive an account of the hope that is in vsus, to them that ſhall require an aunſwere of vsus. We are taught nnMath. 22, 29 Rom. 15, 4 Hebr. 5, 11. Iohn 5, 39.Matt 22:29Rom 15:4Heb 5:11John 5:39that ignorance is the Mother of all euill, the roote of all error, the cauſe of all vnbeleefe, and that whatſoeuer things are written afore hand, were written for our learning, that wee might hauehave comfort and beleeue.

Thus do theſe enemies of God and his people, take from them their ſword when they ſhould go to fight, and ſtrip them of their Armor when they ſhould enter the battell; like Theeues, that put out the Candle which ſerueth to diſcouer them. To conclude, let vsus know that an ignorant faith is no faith, for where there is no knowledge, there can bee no faith. But ſuch as liue in the Church of Rome, being blindly led of blinde Teachers, doo know nothing to their comfort, they hauehave the key of Knowledge taken from them, they are nuzled and encouraged in ignoraunce, they heare it magnified and extolled vntounto the skies. Some of them pretend the reading of the Scriptures in the mother tongue, and in the tranſlation that all may vnderſtand, to bee a principall cauſe of hereſie. Another ſhameth not to auouch, that it was the inuention of the Deuill, to permit the people to read the Bible. Another bluſheth not to write, that he knew certaine men poſſeſſed of a Deuill, becauſe being but Husbandmen, they were able to diſcourſe of the Scriptures. They teach, that it is Hereſy for a Lay-man to diſpute in a point of faith. Theſe men ſpeake not by the ſpirit of God, but vtter the Deuils language, and inſtruct the people in the Colliars Creed. It is written of Timothy, oo2 Tim 3, 15.2 Tim 3:15that hee was trained vp of a childe in the knowledge of the Myſteries of Religion. It is written, ppDeut. 29, 29Deut 29:29that the things reuealed, belong to vsus and to our children. In former times, the Doctrines of godlyneſſe, and ſeuerall points of religion, were knowne of all, and the loweſt of the people reaſoned of them, qqChryſo. hom. 3 in Lazarum. Aug. tract. 21. in Ioh.and their Byſhops exhorted thē thereunto; asking why they are vttered, if they may not be known? Why they hauehave ſounded, if they may not bee heard? And wherefore are they heard, but that we ſhould vnderſtand them?

Ʋſe 2.Secondly, ſeeing it is the very forme of faith to receiue and apply: this teacheth, that it is not enough for men to hauehave an hyſtorical faith to belieue thoſe things to be true which the word teacheth, touching God, Chriſt, Fayth, Eternall life, and ſuch like; but we muſt apply them to our own hearts, & hauehave a perticular faith of them: otherwiſe, we may be ſent to Schoole to learn faith of the Deuils, who go ſo farre. And howſoeuer ſome may thinke it to bee a very groſſe and homely compariſon, to compare men to the Deuils, yet if wee examine the faith and practiſe of wicked and carnall men, we ſhall eaſily perceiue, not onelyonly that the Deuils are equall vntounto them, but doo go manie degrees before them. For firſt, the Deuils vnderſtand the Law and the Goſpell: They know the end of the one, and the vſe of the other: They giuegive aſſent to the Couenant of Grace that it is true, they know that it is certaine & ſure, and p. 79that God will giuegive remiſsion of ſinnes, and the glory of immortality to the members of his Church. They know the Perſon, the Natures, the Offices of Chriſt. They know that all things ſpoken in the Scripture ſhall be performed. This appeareth in the confeſſion which they make in many places of the Goſpell concerning Chriſt, rrMarke 1, 24. & 3. 11 Luke 4, 41.Mark 1:24Mark 3:11Luke 4:41I know thee what thou art, euen that holie one of God; thou art the ſonne of God, thou art that Chriſt. And the Apoſtle Iames, ſpeaking of ſuch as gloried in a falſe faith, but wanteth the true Faith, ſayeth; Thou beleeueſt that there is one God, thou dooeſt well: ſſIames 2, 19.Jas 2:19the Deuils alſo beleeue it, and tremble. He ſetteth downe a chiefe point of Religion which the Deuils beleeue, concerning the vnity of the God-head; and this faith of the Deuil, is not to be reſtrained to this one principall point, but it ſtretcheth to the whole Doctrine of faith: ſo that he ſetteth down expreſſely this one ground & foundation, inſtead of the whole body of Chriſtianity. For the Deuils do not only beleeue that there is one God, who hath created all things, and gouerneth all things, and ſhall iudge all the world; but that there is one Chriſt, one Sauiour, one Redeemer. And this is a ſure reaſon that they knowe this great Myſtery of godlineſſe, God manifeſt in the fleſh, becauſe they ſeeke to ouerthrow, deſtroy, and deface it by contrary errors. But how manie are there among the ſonnes of men, that take themſelues to bee great Chriſtians, and thinke they are better then the Deuils that know not theſe things? Are there not many that are among vsus, and liue in the boſom of the Church, who would defie them that ſhould charge them to come behinde the Deuils, & yet know not the Doctrine of the Trinity, the perſon of Chriſt, the vnion of his Natures, the end of the Lawe, the Sacraments of the Church, the Couenant of the Goſpell, the Nature of Faith, the Iuſtification of a Sinner, and the way of ſaluation?

Againe, the Apoſtle teacheth, not only that the Deuils beleeue the things that are written in the ſcripture, but likewiſe that they tremble at the Iudgements of God contained in the ſcripture. They knowe the promiſe of the Goſpell, they heare of remiſsion of ſinnes, they beleeue there is in eternal life which the bleſſed of the Father ſhall inherite, but they feele no ioy in it, they receyue no comfort by it, they are neuer a whit delighted with it, becauſe they know themſelues ſeparated from it, and to be reſerued for the wrath to com; as we finde it vttered of the Deuils through the mouth of the poſſeſſed, ttMath. 8, 29.Matt 8:29Why art thou come to torment vsus before our time? Whereby they acknowledge, that they looked for …he accompliſhment of threatnings, and the feeling of torments, but they would hauehave the time prolonged and put off ſo long a… they could: And we ſee that they beleeue all matters of Faith to bee true, but …y are not perſwaded, nor cannot beleeue, that they pertaine any thing at all vntounto them: They hauehave no hope of mercy, they hauehave no aſſurance of pardon, they hauehave no expectation of ſaluation. Now, as they beleeue that the promiſes of God do not concern them, ſo they know that the threatnings of God ſhal certainly come vponupon them, and that eternal torments are prepared for them, which is the cauſe of their feare and trembling. But how many wicked men are there that liue in ſenſuality, and are drowned in ſecurity. They are reſolued to lye ſtill in ſin, and yet conſider not what hangeth ouer their heads. Tell the Deuils of their eſtate wherein they ſtand, and they tremble; Tell the vngodly of their condition, they are careleſſe. The Deuils in remembraunce of Iudgements, deſpayre; the vngodly preſume. The Deuils are conſtrained to confeſſe that God is iuſt, the vngodly waſh it away and ſay; tuſh God is mercifull. Thus doth Satan beſot and bewitch the Reprobate, & teacheth them a leſſon which he could neuer learn himſelfe; namely, that Gods word is not all true, and that the threatnings there pronounced, ſhall not fall vponupon them, and therefore we ſee, ſuch as are taught and reprooued by the Miniſtry of the word, either to be as ſenceleſſe blockes not mooued at all with them, or as p. 80open blaſphemers, reuiling and railing at the word. Theſe are notable and forward Schollers, and hauehave profited deeply in the Deuils Schoole, they are growne to bee more cunning then their Maiſter, and hauehave out-gone him in their profeſſion, and therefore they muſt be as neere condemnation as he. This faith then to beleeue that part of Gods worde, which conſiſteth in beleeuing Gods vengeance and threatnings is hardly to be found among the vngodly, and therefore the faith of the Deuils is more perfect; which ſhould teach vsus to labour that our faith may exceed and go beyond the Deuils, and that wee may ſeeke to apply the mercifull promiſes of God to our ſelues, and ſo to find comfort in them, which the Deuils want. We muſt not only ſay, Chriſt gaue himſelfe, but he gaue himſelfe for me; It is not enough to ſay he loueth man, but he loueth me; he is a Sauiour, but hee is my Sauiour; hee is a Redeemer, but he is my Redeemer; he forgiueth ſinnes, but hee forgiueth me my ſinnes. It is not enough to ſay, he ſaued others; but we muſt ſay, he ſaueth me: hee is not onelyonly the God of others, but he is my God, and my Lord. This was the comfort that Dauid felt, when hee ſaith; uuPſal. 18, 2.Ps 18:2The Lorde is my Rocke and my Fortreſſe, my God, and my ſtrength, my ſhield, the horne of my ſaluation, and my refuge. It is the tenor of the Couenant that God made with Abraham, and all beleeuers, xxGen. 17. 7.Gen 17:7I will be thy God, and the God of thy ſeede. If then God hauehave promiſed this merciemercy, and ſpoken peace vntounto our Conſciences, ſaying to euerie faithfull perſon, I will be thy God; why ſhould not euerie beleeuer take holde of this, and ſay; The Lord ſhall be my God, as I am one of his people? This is not to offer iniurie to other men, or to make him peculiar to our ſelues, but to leaue him the ſame to others, that hee is to vsus, as eueryevery man enioyeth the light of the Sunne, without excluding others from the vſe thereof.

Vſe 3.Laſtly, we learne that it is no Doctrine of pride and preſumption, to teach aſſurance, confidence, and certainty of Faith, that eueryevery one ſhould beleeue that God is his God, that Chriſt is his Sauiour, that the Holy-Ghoſt is his ſanctifier, that forgiueneſſe of ſinnes, and eternall life, ſhall bee giuen vntounto him. If we beleeue not this, we beleeue nothing; if we deny this, or doubt of this, all our Faith is in vaine. For, as wee pray for the forgiueneſſe of our owne ſinnes, ſo we muſt beleeue the forgiueneſſe of our owne ſinnes. The promiſes of the Goſpell are generall, theſe we are to knowe do belong to vsus, and therefore muſt take them as ſpoken to vsus. It is promiſed yyIoſh. 1 5.Josh 1:5to Ioſhua imediately after the death of Moſes, that God would not leaue him, nor forſake him. This the Apoſtle applyeth and maketh it common to all the faithfull, whom he chargeth to hauehave their conuerſation without couetouſneſſe, zzHeb. 13, 5.Heb 13:5ſeeing it is written, That God will not leaue them nor forſake them. God commandeth vsus to call vponupon him with promiſe to heare vsus, aaPſal. 50, 15, and 4, 3.Ps 50:15Ps 4:3Call vponupon mee, and I will heare thee. This was the comfort of Dauid, and the aſſurance that hee had; When I call vponupon the Lord, he will heare him. Chriſt our Sauiour giueth vsus encouragement to prayer, becauſe bbIohn 14. 13 1 Iohn 5, 14John 14:131 John 5:14Whatſoeuer we aske in his name, that will hee do, that the Father may be glorified in the Sonne. Hence it is that Iohn ſayeth; This is the aſſurance that wee hauehave of him, that whatſoeuer we aske according to his will, he heareth vsus; And if we know that he heareth vsus, we know we hauehave the petitions which we aske of him. When Chriſt ſayde to the poore diſtreſſed man in the Goſpell: If thou canſt beleeue, all things are poſſible to him that beleeueth. He anſwered, ccMarke 9, 24Mark 9:24Lord I beleeue, help mine vnbeleefe. So ſaith the Prophet, ddPſal. 116, 16 and 119, 125.Ps 116:16Ps 119:125Behold Lord, I am thy ſeruant; I am thy ſeruant, ô giuegive mee vnderſtanding that I may keepe thy Commandements, &c. The Lord ſaith generally, eeIohn 3. 15. Math. 28.John 3:15Matt 28Whoſoeuer beleeueth ſhall be ſaued. Hence the Apoſtle inferreth this particular to the Iailor, ffActs 16, 32.Acts 16:32Beleeue thou, and thou ſhalt be ſaued. When God ſaith, ggPſal. 27. 8.Ps 27:8Seeke ye my face; the voyce of the faithfull doth returne and rebound this backe again; Thy face Lord I will ſeeke. God by his new Couenant bindeth himſelfe to the heyres of promiſe, ſaying; hhIer. 31, 33. Eſay 25, 9.Jer 31:33Isa 25:9I will be their God, and they ſhall be my people; whereupon p. 81they are emboldned to ſay; Loe this is our God, we hauehave waited for him, and hee will ſaue vsus, we will reioyce and be ioyfull in his ſaluation. God ſaith vntounto vsus, I am thy ſaluation; our heart againe with vnſpeakeable comfort inwardly miniſtered, anſweareth; Thou art my God. So then, when we ſay aright we belieue in God the Father, it is as much as to ſay; I beleeue that God is my God, and I hauehave aſſurance and truſt in him for my ſaluation. And to beleeue that God is my God, is to beleeue that he is my life, my peace, my deliuerance, my ſaluation; not onelyonly that he is theſe things in himſelfe, and in his owne nature; not onelyonly that he is theſe things to other men, that truſt in him, and depend vponupon him, but that he is indeede the ſame to mee, that his mercy dooth compaſſe me, his power defend me, his prouidence watch ouer me, and his fauor keepe and preſerue me to himſelfe in life and death. For there are many degrees of faith, iiCredere deum: Credere Deo: credere in Deū.one ſtep is to beleeue that God is; the ſecond ſtep, is to beleeue God, that is, to giuegive credit to him, that al his words which he hath ſpoken, and the promiſes which he hath made, are true; the third ſtep, is to beleeue in God, which requireth truſt in God, according to his word and promiſe, being firmely reſolued, that he will do whatſoeuer he hath ſaid. Thus it is required of vsus to doe in eueryevery Article of Faith, in eueryevery promiſe of Mercy, in eueryevery word of grace offered vntounto vsus: we muſt by a ſpeciall faith receiue it, and apply it. Obiection.If ſuch a faith be required, the queſtion may be asked, how Infants can be ſaued, that cannot hauehave this faith of their owne, and therefore it ſeemeth they muſt be ſaued by their Parents faith? Anſwere.I anſwere, that the faith of Parents dooth bring the Infants to hauehave a Title and interreſt in the Couenant of grace, and in all the benefits of Chriſt; but it cannot apply the merits of Chriſts death, his obedience, his righteouſneſſe vntounto the Infant. For this the Beleeuer and faithfull Parent doth onelyonly to himſelfe, and to no other; but the merrites and ſatisfaction of Chriſt, and ingrafting into his bodie, are wrought by ſome ſpeciall and ſecret working of the Holy-Ghoſt vntounto vsus vnknowne, but effectuall to the Infant, and comfortable to the Parent, albeit it be not done by his faith: and therefore this, that men are iuſtified by a ſpeciall faith, holdeth to be true in men of yeares and diſcretion, not in Infants and children, who are iuſtified and ſaued by an extraordinary woorking of Gods ſpirit, kkIohn 3, 8.John 3:8Like the wind which bloweth where it liſteth, and thou hearest the ſound thereof, but canſt not tell whence it commeth, and whether it goeth: ſo is euerie man that is borne of the Spirit.

Obiection.Againe, ſometimes the deare children of God faile in this ſpeciall faith, & want this particular application; they are not able to ſay, God is my God; Chriſt is my Sauiour. Anſwere.I aunſwere, this falleth out indeede ſometimes in the tentations of Satan, and in the infirmities of the fleſh, ſo that they hauehave not a feeling of Gods mercy toward them, but euen then they ceaſe not to beleeue. We muſt liue by faith, not by feeling. A man may hauehave life in him, though the ſicke man in extremity do not know it, or feele it: ſo may faith bee in vsus, in ſome great tentation, albeit we feele it not preſent. Dauid loſt and wanted this feeling, llPſal. 151.when he prayed God to create in him a cleane heart, and to renew a right ſpirit within him. But was it vtterly loſt? No, for he ſayth; Take not away thy Spirit from me. In this caſe, it ſhall be good for vsus, to remember the former mercies of God toward vsus, and conſider how hee hath dealt with vsus; and thereby aſſure our harts, that howſoeuer God for a ſeaſon with-holdeth the light of his countenance from vsus, yet he will reſtore vsus to the ioy of his ſaluation, as we ſee in the example of the Prophet; he could not in his trouble receiue any true comfort, mmPſa. 77, 5, 11Ps 77:5Ps 77:11for howſoeuer hee did thinke vppon the Lord, he was ſtill troubled, and though he prayed vntounto him, yet his ſpirit was full of anguiſh; the helpe then which hee found in his preſent diſtreſſe, was this; Then I conſidered the dayes of old, and the yeares of ancient time: I called to remembrance my ſong in the night, I remembred the workes of the Lord, certainly p. 82I remembred thy wonders of olde. So when we feele not that comfort and delight in praying that wee felt, we muſt not wax faint & giuegive ouer, we muſt continue in the Prayer of faith, though not of feeling.

[Making mention alwaies of thee in my Prayers.] This is the ſecond circumſtance whereby the Thankeſgiuing of the Apoſtle is amplified, wherein hee witneſſeth, that he vſually prayed for Philemon, and others. Doctrine 3. It is the dutie of the faithfull to pray one for another.In this practiſe of the Apoſtle we learn, that the faithful are to pray one for another. It is a duty required for al of vsus, not only to pray for our ſelues, but to pray for others, eſpecially for thoſe whoſe piety is knowne vntounto them. This we ſee plentifully prooued and confirmed in the example of Abraham: he prayed for the Sodomites that they might be ſpared; he prayed for Abimilech, that he might be healed. When the people deſired Samuell to pray for them, he ſaide, aa1 Sam. 12, 231 Sam 12:23God forbid that I ſhould ſinne againſt the Lord, and ceaſe praying for you. This Paule performed for the Romaines, bbRo. 1, 9, 10.Rom 1:9Rom 1:10God is my witneſſe (whom I ſerue in my ſpirite in the Goſpell of his Sonne) that without ceaſing I make mention of you alwaies in my Prayers, beſeeching that by ſome meanes one time or other, I might hauehave a proſperous iourny by the will of God to come to you. Heerunto we are directed by that forme of Prayer which Chriſt taught his Diſciples, and left vntounto his Church, directing vsus to ſay, Our Father, giuegive vsus, forgiue vsus; lead vsus not, deliuer vsus: Not My Father, giuegive me, forgiue me, lead me not, deliuer mee. So the Apoſtle ſhutting vp what Armour a Chriſtian muſt vſe againſt his ſpirituall enemies, hee ſaith; ccEpheſ. 6, 18.Eph 6:18Pray alwaies with all manner Prayer and ſupplication in the Spirite, and watch thereunto with all perſeuerance and ſupplication for all Saints; and for me, that vtterance may be giuen vntounto me, that I may open my mouth boldly to publiſh the ſecret of the Goſpell. So hee ddColoſ. 1, 3. and 4. 3.Col 1:3Col 4:3prayed for the Coloſſians, alwayes ſince hee heard of their faith in Chriſt, and of their louelove toward all Saints: and hee required the Prayers of the Coloſſians againe for himſelfe, that God might open to him the doore of vtterance, to ſpeake the Myſtery of Chriſt, for which he was in bonds. Thus the Apoſtle Iames doth teach vsus to deale one toward another; eeIames 5, 14.Jas 5:14Is any ſicke among you? Let him call for the Elders of the Church, and let them pray for him, and annoint him with Oile in the name of the Lord, & the Prayer of Faith ſhall ſaue the ſicke, and the Lord ſhall raiſe him vp. All which examples and Commaundements, ſerue to guide vsus to the performaunce of this ſpeciall dutie that we are charged and commaunded to pray one for another, and to be mindfull one of another, in our beſt thoughts and moſt ſerious Meditations.

Reaſon 1.The Reaſons heereof being rightly waighed, will eaſily gaine our affections to yeeld to this truth. For firſt, the Communion and fellowſhip that is among the Saints, requireth our Prayers one for another. We beleeue, that there is one body, one head, one company, one inheritaunce, one Brotherhood, ffEpheſ. 4, 3.Eph 4:3as we ſee Epheſ. 4. Endeuour to keepe the vnity of the ſpirite in the bond of peace; there is one bodie, and one ſpirit, euen as ye are called in one hope of your vocation; there is one Lord, one Faith, one Baptiſme, one God and Father of all, which is aboue all, and through all, and in you all. Now what Communion were this among the members of Chriſt, vnleſſe we were ſtraightly tyed to pray one for another, and to performe this mutual dutie one for another? So that the want of it, is a plaine argument, that we are not members of the ſame body, ſeeing we deſire not the good of them.

Reaſon 2.Secondly, it is a moſt forcible weapon put into our hands, whereby we are made able to helpe our ſelues, and the reſt of our Brethren which are fellow-ſouldiers with vsus, all of vsus fighting vnderunder the ſame Captain, Ieſus Chriſt. Their fighting is our fighting; their retyring is our retyring; their victory is our victory; their looſing of the field, is our looſing of the field. For euerie one is not a Soldier by himſelfe, but wee are all ioynt-ſouldiers together, wee ouercome together, and we are put to the foyle together. For euen as ſouldiers p. 83do not onelyonly ſtand vponupon their ſeuerall guards, but vnite their forces togither, whereby it commeth to paſſe, that they who being ſeuered aſſunder, and ſcattered abroad, might eaſily be ouercome, hauing ioyned their forces, are vnconquerable and vnreſiſtable: ſo if we doo not onelyonly looke to our ſelues, and our owne footing, but ioyne in Prayer with other, they for vsus, and wee for them, our ſpirituall enemies ſhall not be able to confront vsus, or confound vsus, but we ſhall make them turne their backes to vsus, and their faces from vsus. The Apoſtle ggEpheſ. 6, 18.Eph 6:18naming the Armour which we muſt all put on to defend our ſelues and our Brethren, and to offend our enemy, doth ſet down Prayer as a chiefe meanes to obtaine Gods aſſiſtance for our ſelues and others.

Reaſon 3.Thirdly, Prayer is a Medicine to heale all maladies, and a Plaiſter to cure all ſores. What Phyſition is it that hath ſuch a receite? What Chirurgion that hath ſuch a ſalue? The Maiſters of that Art hauehave ſeuerall remedies for ſickneſſes and diſeaſes that come of contrary cauſes; but this Medicine will take away all our ſpirituall greefes and infirmities; yea, albeit they proceede of contrary cauſes. So then, it muſt needs be a ſoueraigne Salue that ſerueth to ſuch ſeuerall purpoſes. This is it which the Apoſtle Iames pointeth out vntounto vsus, hhIames 5, 16.Jas 5:16Acknowledge your faults one to another, and pray one for another, that yee may be healed: for the Prayer of a righteous man auayleth much, if it bee feruent. Seeing therefore wee are as a body ſtanding of many members, and ſeeing prayer is a weapon to defend vsus, and a medicine to heale vsus: it followeth, that we muſt vſe it, one to helpe and ſuccour another.

Vſe 1.Now let vsus ſee what are the Vſes. Firſt, we learne, that the vſe of prayer, both publicke and priuate, for our ſelues and others, is moſt neceſſary. It is a ſpeciall gift of the ſpirit, which is common to all, for all hauehave not the grace of Prayer. The Apoſtle ſaith, ii1 Tim 2, 1.1 Tim 2:1I exhort that first of all, ſupplications, prayers, interceſſions, and giuing of thankes be made for all men. The neglect of this is a note of a ranke Atheiſt, kkPſalme 53, 4.Ps 53:4who is deſcribed not to call vponupon God. Chriſt Ieſus did oftentimes pray, he was feruent and continuall in it; hee ſpent whole nights in Prayer. When he was in his Agony, he prayed once, and againe, and the third time. This condemneth thoſe that are careleſſe and negligent in the practiſe of this dutie, that are ſo couetous for themſelues, that they can craue nothing for their Brethren. If one member of the body ſhould ſcrape all to it ſelfe, what would become of the reſt? Such are vnnaturall members, as take care onelyonly for themſelues. Theſe can ſay the Lords Prayer, and rehearſe the wordes, but their hearts are farre from the meaning and right vnderſtanding. They ſay, Lord giuegive vsus our daily Bread, that is, to me, and to my brethren; not to me alone; nor to them alone, but to me, and to them; to theſe my Brethren, as well as to my ſelfe. Theſe men are liberall in words, bur couetous in mind; their mouths are opened and enlarged, but their harts are reſtrained and inſtraightned; they thinke they neuer hauehave enough, and that their Brethren hauehave too much. They are farre from giuing thankes vntounto God for them, who repine at euerie morſell that they eate, and at eueryevery bleſſing that they enioy.

Vſe 2.Secondly, we learne that the weakeſt and meaneſt in the Church are not to be deſpiſed and contemned, inaſmuch as they may by their prayers and other meanes helpe the ſtrongeſt and the greateſt. The Apoſtle teacheth, that God hath ſo framed the members of the body, ll1 Cor. 12, 21, 22.1 Cor 12:211 Cor 12:22That the eye cannot ſay vntounto the hand, I hauehave no need 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 feeble, are neceſſarie. The ſtrongeſt ſtand in need of the helpe of the weakeſt; the greateſt, of the meaneſt; the higheſt, of the loweſt; the richeſt, of the pooreſt; the Prince, of the people. All mankind are ſo created, as that they are not perfect of themſelues, but eueryevery one wanteth the ayde of another. One Nation ſtandeth in need of another, no Countrey yeeldeth all commodities. No man p. 84hath all the gifts of Nature, but ſome one, ſome hauehave others. We ſee it euen among the brute beaſts, ſuch as are excellent in craft, and mighty in ſtrength, yet hauehave their wants together with their wiles, and their maimes ioyned with their great might. The Fox is ſubtle to keepe himſelfe from ſnares, yet hee is weake to guard himſelfe from Wolues: on the other ſide, the Lion is ſtrong enough to guard himſelfe from Wolues, but he is not ſubtle enough to keepe himſelfe from nets. We hauehave not all thinges requiſite and neceſſary for vsus, we hauehave not all properties to be commended: wee runne into many dangers, from whence the meaneſt may helpe to deliuer the mightieſt. So then, ſeeing we are enioyned to pray one for another, and thereby may helpe one another, let vsus know, that we muſt deſpiſe no man, reproch no man, hate no man, but conſider that at one time or other, we may want the help & hand of him. This doth the Wiſe-man point vntounto, mmEccl. 9, 14, 15.Eccl 9:14Eccl 9:15when he mentioneth a little City, and few men in it, and a great King came againſt it, compaſſed it about, and builded forts againſt it: and there was found therein a poore and Wiſe-man, and he deliuered the Citty by his wiſedome. And wee hauehave a notable example heereof, in the ſiedge of Abell by Ioab, a wiſe woman cried out of the Cittie, and mooued him to returne from the aſſault. We ſee how forcible the praiers of Abraham were to mooue the Lord to ſpare the nnGen. 18.Gen 18Sodomites, if tenne righteous perſons had beene found in the Citty. Thus God teſtifyeth, that he was reſtrained by the Prayers of Moſes, and (as it were) ooExod. 32, 10Exod 32:10tied with bands, that hee was not able to deſtroy the people. Let vsus therefore make much one of another, and let no man hate his Brother in his heart, but know, that his prayers auaile with God for him. Wee ſee the Prayers of the Church profited Peter much, though he were an Apoſtle, ppActs 12.Acts 12for thereby he was deliuered out of priſon, and from the daunger of death, by the Miniſtry of an Angel. So they profit vsus, if they be faithfull and ſeruent.

Vſe 3.Laſtly, it is our duty to entreat the mutuall Prayers one of another. We heard before, how all the people prayed Samuell to pray for them: So did the people come to Moſes, and entreat this duty of him, qqNum. 21, 7.Num 21:7that they might be deliuered from the fiery Serpents. The Apoſtle is oftentimes earneſt in requiring this at the Churches handes, rrRom. 15, 30Rom 15:30Brethren, I beſeech you for our Lorde Ieſus Chriſts ſake, and for the louelove of the ſpirit, that ye would ſtriue with me by prayers to God for me. When we are poore, and can doe our Brethren no other good, yet may we benefit them by our Prayers. When we ſee our Brethren in neceſſity, in danger, in affliction, in perſecution, in ſickneſſe, and in great miſery; when we hauehave no hand to help them, no power to deliuer them, no means to ſuccour them, no fauour to ſpeake for them; yet, wee hauehave hearts to lifte vp for them to God, the Father of all mercies, and the God of all conſolation, and by praying vntounto him for them, we ſhall do them much good, giuegive them much comfort, miniſter vntounto them much helpe, and procure vntounto them ſpeedy deliuerance. This ſhall bee more auaileable and profitable vntounto them, then all other meanes of helpe and ſuccour, vſed for their ſafety without this. Let ſuch as are of the greateſt giftes earneſtly craue and call for the prayers of thoſe that hauehave leſſer and ſmaller gifts. This reproueth ſuch as neuer regard them, nor require them, that thinke they hauehave no neede of them, nor know the neceſſity of them. It is all one to theſe men, whether they bee prayed for, or not; whom God no doubt doth oftentimes croſſe in the works of their hands, that they do not proſper, becauſe they make no account of the Churches Prayers. It reprooueth ſuch alſo, as regard not the publick aſſemblies of the faithfull, and the meeting of the Congregation of Chriſt in one place, where Prayers are made for the Church, where praiſes are ſung, and thankes are rendred for the bleſſings of God; yea, heauen and earth are made to ring and rebound with ſounding out his glorie, as it were with the voice of one man. All our Churches for the moſt part on the Lords day, aſſemble at one p. 85houre, wee come together at one time, a bleſſed houre, a bleſſed time; the beſt houre, the beſt time in the whole Weeke. O, how ſhould wee louelove it; how ſhould we deſire it, how ſhould wee delight in it? Then do wee pray for the Church, then the Church prayeth for vsus: then are wee mindfull of our Brethren, then are our Bretheren likewiſe mindfull of vsus, then is God mindfull of vsus all. Then we call vponupon God for his Saints, then doo the Saintes vponupon the earth call vppon God for vsus, then dooth GOD heare vsus all, both them and vsus; them for vsus, and vsus for them. This is a ſweete Harmony and pleaſant agreement, when wee do thus with one minde, and with one mouth glorifie God, and with a feeling of Gods merciemercy, can cry out, ſſPſal. 84, 1, 2Ps 84:1Ps 84:2O Lord of Hoaſts, how amiable are thy Tabernacles? My ſoule longeth, yea, & fainteth for the Courts of the Lorde, for mine heart, and my fleſh reioyce in the liuing God. On the other ſide, great is their wickedneſſe and prophaneſſe, that do not affect ſuch times of publicke Prayers: they ſhewe themſelues to bee beaſtly minded, and led… with the wicked Spirit of the Deuill into all abhominations: neyther may ſuch looke to finde any benefite, or feele any comfort by the Prayers and ſupplications in thoſe places, and at ſuch holie times powred out. It is a great priuiledge belonging onelyonly to the faithfull, to hauehave right and interreſt in the Churches Prayers. It is not ſo with the wicked, ſo long as they abhorre ſuch meetings, which are the moſt fruitful ſeaſons, when God with a gracious dew doth raine vponupon his inheritaunce, they are as barren trees, and as withered branches that are reſerued for the fire of Gods vengeance, and heauy indignation. This is it which the Prophet ſayeth, ttPſal. 129, 8.Ps 129:8They which go by ſhall not ſay, the bleſſing of the Lord be vponupon you, or, We bleſſe you in the name of the Lord. So long therefore, as they remaine in this contempt of God, and of his Religion, the prayers of the Church ſhall not auayle them. 3.Laſtly, it reproueth ſuch as neglect this duty, and whereas they ſhould pray for others, do curſe and ban them, and wiſh all euil to come vponupon them. The Prophet Ieremy complaineth, that hee had neyther bought nor ſolde among that contentious people, uuIer. 15, 10.Jer 15:10and yet eueryevery one did curſe him. Theſe men louelove curſing, and therfore it ſhall come vponupon themſelues, and enter into their ſoules: and as they louelove not bleſſing, ſo it ſhall bee farre from them. We are commaunded xxMath. 5, 44,Matt 5:44to louelove in ſtead of hating, to do good inſtead of hurting, to pray inſtead of perſecuting, and to bleſſe inſteade of Curſſing. But of this Doctrine, wee hauehave ſpoken more at large yyVponUpon the expoſition of Numb. 21.Num 21elſe-where, and therefore will I heere paſſe it ouer, and proceede vntounto that which followeth.