Commentary Upon Philemon, Exposition · Verses 8-9

Commentary Upon Philemon · Exposition · Verses 8-9

p. 1628 Wherefore, although I hauehave great libertie in Chriſt to commaund thee that which is thy dutie.

9 Yet for loues ſake, I rather beſeech thee, being ſuch a one, euen Paule an Old man; yea now a priſoner of Ieſus Christ.

The order of the words.IN the words going before, wee hauehave heard the preface or entrance of this Epiſtle, conſiſting partly in the Title of it, and partly in certaine Prayers vſed by the Apoſtle: Now we are to proceed to the reſt of the Epiſtle, wherein we muſt obſerue two points; Firſt, the cheefe matter is handled; Secondly, the whole matter is concluded. The cheefe matter, is touching Oneſimus, or himſelfe. The firſt, concerning Oneſimus, is handled from the eight verſe, to the 22. verſe. The latter touching himſelfe, is expreſſed in the 22. Verſe, wherein he willeth to prepare lodging for him, hoping by their Prayers to be deliuered out of priſon. The former point is ſet downe in this ſhort ſpeech or ſentence, I Paule pray thet to receiue Oneſimus: The parts of which ſentence are not barely propounded, but amplified; and then, the whole is prooued & confirmed. We are therein to conſider three partes; Firſt, the intreating and praying of Philemon; Secondly, the perſon praying and intreating; Thirdly, the perſon for whom he prayeth and intreateth. His praying of Philemon, is declared by a diuers reaſon, Although I hauehave great libertie to command thee, yet I pray thee and beſeech thee. The perſon praying and beſeeching, is Paule, who is deſcribed generally, being ſuch a one, and then particularly by his old age, and by his bonds. Touching the perſon, for whom hee beggeth and beſeecheth, we ſhall ſee afterward, Verſe 10.

The meaning of the words.This is to be obſerued touching the order of the words. Now, let vsus conſider the interpretation of them. Firſt, he ſpeaketh of his liberty in Chriſt, that is; as an Apoſtle and Miniſter of Chriſt, whoſe Meſſenger or Ambaſſador he is; whereby he inſinuateth and ſignifieth, that this power is not his owne, or of himſelf, but is Chriſts; it is not the ſeruants, but the Lords; it is not mans, or the Miniſters, but Gods. For euen at Magiſtrates ordained and ſent foorth by the Prince, can do nothing in their owne name, but in the Kings name; ſo Miniſters called of God, and fitted to the office wherunto they are called, muſt teach, command, reprooue, and exhort, not in their owne name, but in the name of Chriſt their Lord and Maiſter. He addeth, That for loues ſake he intreateth him. LoueLove, in this place, may bee referred either to Philemon, or to Paule, ſeeing the Apoſtle leaueth it at large, and reſtraineth it not either to his louelove, or to his owne. If it be referred to Philemon, it carieth this ſence, I do intreat thee, and not command thee, for thy compaſſion and loues ſake, which I hauehave before commended in thee, and thou ſo diligently and deuoutly ſheweſt vntounto the Saints. But I do not take this to bee the naturall meaning of the words, ſo that we are to vnderſtand them rather of Paules louelove toward Philemon, that he ſo tendered and loued him, as that he had rather deale with him in kindneſſe, and by intreatance, then roughly and ſeuerely. Laſtly, he ſayth, Paule, an Old man, and now a priſoner of Chriſt. In theſe wordes, is included great force to moue Philemon: Wee muſt vnderſtand the firſt Wordes of his Age, not of his Office; of his yeares, not of his Miniſtery; and hee calleth himſelfe a priſoner of Chriſt, that is; for Chriſts ſake, and the preaching of his Goſpell.

So then, according to this Interpretation, theſe wordes are thus much in effect, as if hee had ſayde; Seeing I heare euerie where of thy feruent LoueLove, and exceeding tender Compaſsion thou beareſt to the poore Saintes, though I may manie wayes commaund thee in thinges that are right and equall, as in that I am an Apoſtle of our Lorde Ieſus Chriſt, in that I am ſtricken in Age, readie to leaue this life, and in that I am nowe a Captiue and Priſoner, p. 163for the cauſe of Chriſt and his Goſpell, yet the louelove and tender affection I beare vntounto thee, do moue me rather to beſeech and to intreat thee.

Now let vsus ſee what may be obſerued out of theſe wordes. Obſeruations out of theſe wordes.Firſt of all, the Apoſtle would not do that which he might doe, and was lawfull for him to doe, which may teach the Miniſter and all men ſometimes to be content to depart from their right, as Abraham did toward Lot, when a ſtrife aroſe betweene them, hh1 Cor 9, 4.1 Cor 9:4and as Paule did oftentimes, according as himſelfe teſtifyeth in his Epiſtles. Which condemneth thoſe that ſtand ſtrictly vponupon their right, ii1 Cor 10.1 Cor 10and conſider what is lawfull but forget what is fit and expedient. For in thinges that are indifferent we are not by and by allowed to do that which is lawfull, kk1 Cor 9, 12, 15.1 Cor 9:121 Cor 9:15nor to vſe our power, but muſt ſuffer all thinges, that the Goſpell of Chriſt be not hindred. Likewiſe, the Apoſtle would not ſometimes take any wages of the Church, but preached freely and was not chargeable to any, becauſe he would not giuegive occaſion of ſpeaking euil againſt the Goſpell. Secondly, the Apoſtle publiſheth his liberty to command, but it is onelyonly in Chriſt whoſe Miniſters he and we are, and not our owne. Thus he calleth himſelfe an Apoſtle, llGaltath. 1, 1.not by man, nor by the will of man, but of Chriſt. This is the difference betweene a ciuill Magiſtrate, and an Eccleſiaſticall Miniſter. The ciuill Magiſtrate may giuegive charge and ſend out commandements in his owne name, but the Miniſter muſt command in his Maſters name, in aſmuch as Chriſt hath not imparted the power, nor communicated the right which he hath ouer mens conſciences vntounto any mortall man, no not to the Angels in Heauen. Wherefore, whatſoeuer we ſpeake or do, we muſt do all in his name that hath ſent vsus. Thirdly, marke how farre his authority ſtretcheth and extendeth, he can require and exact no more then that which is right and equall and their duty to doe. It is no abſolute or immoderate power, but limitted within theſe boundes, that he goe not beyond them. This is required of all the Miniſters of the word, they are to teach that which is right, and he people are bound no farther to heare them. Fourthly, he declareth why he yeelded vp a part of his right and did not proſecute it to the full, for louelove ſake, it was for Charity ſake that he turned his power into prayer. All indifferent thinges muſt be meaſured by this rule. Charity will cauſe a man willingly to giuegive place where it is in the heart, but where it is not, he will not regard to vſe his liberty with offence, nay to the deſtruction of his brother. 5 Laſtly, Paule to moue Philemon propoundeth his bandes and afflictions, to teach that no man ought to greeue at the afflictions of the Church. We ought to be ſo farre from being aſhamed mm2 Tim. 1, 8. Epheſ. 3, 13.2 Tim 1:8Eph 3:13of the Croſſe in our ſelues, and from being offended at the Croſſe in others, that rather we are to know, it commendeth the Miniſtry, and ſerueth greatly to edification. For by this title he commendeth himſelfe, and purchaſeth authority vntounto his Miniſtry, whereby he ſignifieth not onelyonly that he is an Apoſtle, but ſomewhat more; an Apoſtle, a priſoner; that is, adorned with the markes and tokens of Apoſtolicall honour, ſeeing the badges of the Apoſtleſhip are ſuch bandes as he ſuffered for Chriſts ſake. So then, a Miniſter afflicted, is more then a Miniſter: a Chriſtian perſecuted, is more then a Chriſtian: and eueryevery faithfull man and woman, the more they are tried by ſuffering for the Goſpell, the more they are to be honoured and the better to be eſteemed in the Church.

[I hauehave great liberty in Chriſt, to command thee.] The Apoſtle hauing to deale with Philemon, whom he had wonne by his Miniſtry to the Goſpell, and whom he had authority to command in the Lord; ſaith, that he might be bould to vrge and preſſe him to this duty in regard of the Office of Apoſtleſhip, of the greatneſſe of his age, and of the ſufferings of bonds and impriſonment. Doctrine 1. The Office of the Paſtor, is an Office of power and authority.Heereby we learne, that the Paſtor by his Office hath power and authority to require and to command men as the Miniſter of Chriſt to do their duties. The Teachers of the Church hauehave power by their calling and place p. 164that they are employed in, to be bold with their people, they hauehave an intereſt in them, to vrge them to good things. We ſee then, that the Miniſtry is an office of power, and the Miniſters muſt hauehave boldneſſe in the diſcharge of their duty, and in the execution of their calling. This we ſee in the practiſe of the Prophets of God, and of the Apoſtles of Ieſus Chriſt. When Eliah was charged by Ahab to be a troubler of Iſrael, he anſwered with freedome of ſpeech, and boldneſſe of ſpirit, and vehemency of zeale, nn1 Kin. 18, 181 Kgs 18:18I hauehave not troubled Iſraell, but thou, and thy Fathers houſe, in that yee hauehave forſaken the commaundements of the Lord, and thou haſt followed Baalim. The like we ſee in Ionah, he was not affraid when he came to Niniuie, to cry out againſt the Citty and the Inhabitants thereof, ooIonas 3, 4.Jonah 3:4That except they repented; within forty dayes they ſhould bee deſtroyed.

This Doctrine among other places hath moſt plentifull confirmation out of the propheſie of Ieremy, whether we conſider the commandement of God, or the practiſe of the Prophet. Heerunto commeth that which the lord ſpeaketh to him, ppIer. 10, 1.Jer 10:1Behold, this day I ſet thee ouer the Nations, and ouer the kingdoms, to plucke vp, and to roote out, to deſtroy and throw downe, to build and to plant. When Paſhur had ſmitten him, and put him in the ſtockes, qqIer. 20, 4.Jer 20:4the Prophet ſayde vntounto him, Thus ſaith the Lord, behold, I will make thee to be a terror to thy ſelfe, and to all thy friends, and they ſhall fall by the ſworde of their enemies, and thine eyes ſhall behold it, &c. This authority the Apoſtle Paule doth often claime & challenge vntounto himſelfe ouer the people, and he ſheweth what power he had by reaſon of his Miniſtry. When hee giueth ſundry inſtructions to diuers degrees among the Corinthians, he ſaith, rr1 Cor. 7, 10.1 Cor 7:10VntoUnto the vnmarried I command, not I, but the Lord. And in another place, ſſ2 Cor. 3, 12.2 Cor 3:12Seeing then that we hauehave ſuch truſt, wee vſe great boldneſſe of ſpeech. It is noted by the Euangeliſt, ttMath. 7, 29.Matt 7:29that Chriſt taught as one hauing authority, and not as the Scribes, that is; boldly, not fearefully; zealouſly, not coldly; with great power, not as one that telleth a dreame. The Apoſtle writing to Timothy, doth not onelyonly gently intreat him, but ſtraightly charge him uu1 Tim. 5, 21. and 6, 13.1 Tim 5:211 Tim 6:13before God and the Lord Ieſus Chriſt, and the elect Angelles, that he obſerue thoſe things, without preferring one to another, and do nothing partially. And in the Chapter. following, I charge thee in the ſight of God, who quickneth all things, and before Ieſus Chriſt, which vnderunder Pontius Pilate witneſſed a good confeſſion, that thou keepe this commandement without ſpotte, and vnrebukeable vntill the appearing of our Lord Ieſus Chriſt. Likewiſe, in xx2 Tim. 4, 1, 22 Tim 4:12 Tim 4:2the latter Epiſtle, I charge thee before God, and before the Lord Ieſus Chriſt, which ſhall iudge the quicke and dead at his appearing, and in his kingdome, preach the worde, be inſtant in ſeaſon, and out of ſeaſon, improue, rebuke, exhort, with all long ſuffering and Doctrine. All theſe places of Scripture laide together, comparing the Commaundements, together with the examples of the Prophets of Chriſt, and of the Apoſtles, doo teach vsus by the Ordinance of God, power, and Authoritie are alwayes ioyned to the Paſtors Office, and neuer to be ſeuered and deuided from it.

Reaſon 1.Let vsus ſee what are the Reaſons. Firſt, if wee conſider the names that are giuen vntounto them, and the honourable Titles whereby they are called, we ſhall be moued to confeſſe their calling to be accompanied with power vnderunder Chriſt. They are yy1 Cor. 4, 15.1 Cor 4:15Fathers in Chriſt, but Parents may be bolde with their children. They are Paſtors zzEphe. 4, 11.Eph 4:11and Shepheards, but the Shepheard is to direct & order the Sheep of his paſture. They aa2 Cor. 5, 20.2 Cor 5:20are Ambaſſadors, but the Ambaſſador is not ſent without authority from him that ſendeth him. They are bbHebr. 13, 7.Heb 13:7Captains of the Lords hoaſt, but the Captaine hath rule and gouernement ouer thoſe that are vnderunder his charge and regiment. If then the true Miniſters of Chriſt be Fathers, Shepheards, Ambaſſadors, and Captains vnderunder Chriſt the great ſhepheard of the Sheepe, their Office cannot be without iuriſdiction and authority ouer the people of God committed to their charge.

p. 165Reaſon 2.Secondly, if we conſider the fruits and effects that are aſcribed in the word to the Miniſters of the word, we ſhall ſee that their Miniſtry is ioyned with authority. They are the meanes and inſtruments to bring vsus to the knowledge of Chriſt, to the boſome of the Church, and to the Kingdome of Heauen. Their Office is to conuert ſinners, and to ſaue ſoules. When Chriſt aſcended vp into Heauen, he appointed Paſtors and Teachers in his Church ccEphe 4, 11, 12.Eph 4:11Eph 4:12for the repairing of the Saintes; for the worke of the Miniſtry, and for the edification of the body of Chriſt, till we all meet together (in the vnity of faith and that acknowledging of the ſonne of God) vntounto a perfect man, and vntounto the meaſure of the age of the fulneſſe of Chriſt. So the Apoſtle exhorteth Timothy to take heed to himſelfe, to exerciſe his guifts, to giuegive attendance to Reading, to be diligent in exhortation, and to continue in deliuering ſound Doctrine, dd1 Tim 4, 16.1 Tim 4:16becauſe in dooing theſe thinges he ſhould ſaue both himſelfe and them that heare him. God hath put into them and their mouths the word of reconciliation, ſo that faith commeth by hearing, and hearing by the preaching of the word of God, and therefore the Miniſters are ſaid to ſaue their owne ſoules, and the ſoules of others.

Reaſon 3.Thirdly, there is a co…peration of God and the Miniſters Office together, and an admirable ſimpathy betweene them. If then God and the Miniſter do worke together, he may lawfully inioyne men to do their duties. This is it which the Apoſtle teacheth, ee1 Cor 3, 9. and 2 Cor, 6, 11 Cor 3:9We are together Gods labourers, and in another place, We therefore as workers together, beſeech you that ye receiue not the grace of God in vaine, where to comfort the Miniſters againſt the contempt of the world, he declareth, that it pleaſeth God to vſe their Miniſtry to worke faith in whom he will. True it is, the Miniſters are not able to giuegive or worke faith in the hearers, either in whole or in part, it is God onelyonly that giueth encreaſe and a bleſſing vponupon his owne meanes, but they are the inſtruments which he imployeth. He commandeth the Miniſters to preach, and he giueth a bleſſing to their preaching. The Miniſter laboureth on the heart and conſcience God reformeth it, and giueth the grace of repentance. The Miniſter deliuereth the Doctrine of faith, God giueth the gift of faith. The Miniſter teacheth righteouſneſſe and holineſſe of life, God ſaith; be it ſo, he ſhalbe righteous and holy. The Miniſter pronounceth mercy to the penitent, God beſtoweth mercy and forgiueneſſe of ſinnes vponupon him. Thus God ratifieth their word, and after a ſort tieth his bleſſing vntounto it. Seeing rherefore, that the Miniſters of the word hauehave many titles of power and iuriſdiction giuen vntounto them, ſeeing they are the meanes and inſtruments appointed to bring vsus to ſaluation, and Laſtly, ſeeing they worke with God and as it were helpe him in bringing men to faith and eternall life; we may conclude, that their Office is ioyned with power and authority.

Vſe 1.Let vsus ſee what are the vſes of this Doctrine. Firſt, touching the Office it ſelfe, we gather, that it is a worthy calling, an honourable Office, an excellent Function, how baſe and meane ſoeuer it be eſteemed among men of this world. This the Apoſtle ſetteth downe writing to Timothy, ff1 Tim 3, 1.1 Tim 3:1If a man deſire the Office of a Biſhop, that is, a Miniſter of t…e Goſpell, he deſireth a worthy worke, not onelyonly a worke, but a worthy worke. Therefore this Office, is not onelyonly a lawfull calling; but a worthy calling. It is hard to diſcharge it aright, for who gg2 Cor 2, 16.2 Cor 2:16is ſufficient for theſe thinges? but thoſe thinges that are hard, are excellent. The Minſter beareth the perſon of Chriſt in preaching the word and adminiſtring the Sacraments. We heard before that in furthering and finiſhing the ſaluation of men, God worketh with them. It is a great and glorious account which God maketh of his word in the mouth of his Miniſters, when it is truely preached and rightly applied, he giueth grace by it, and ordinarily worketh not ſaluation without it. This is no ſmall honour and eſtimation to the Miniſters of God, and to the Miniſtry of his word, that he admitteth them as p. 166ioynt-workers, and as it were fellow-labourers with him, he worketh when they worke, he exhorteth when they exhort, he reproueth when they reproue, he teacheth when they teach. This the Prophet teacheth to be the Miniſters commiſſion giuen him of God, when he hath preached righteouſneſſe to man, hhIob 33, 24.Job 33:24God will hauehave mercy on him, and will ſay to the Miniſter, Deliuer him that he go not downe into the pit, for I hauehave receiued reconciliation. This the Apoſtle ſaith, ii2 Cor 5, 20.2 Cor 5:20Now then are wee Ambaſſadours for Chriſt, as though God did beſeech you through vsus, we pray you in Chriſts ſtead that ye be reconciled to God. This our Sauiour Chriſt alſo himſelfe ſpeaketh, and auoucheth, in the perſon of Peter, kkMat 16, 19.Matt 16:19I will giuegive vntounto thee the Keyes of the Kingdome of Heauen, and whatſoeuer thou ſhalt binde vponupon earth ſhalbe bound in Heauen, and whatſoeuer thou ſhalt looſe on earth, ſhalbe looſed in Heauen. Whereby he teacheth, that the Miniſters are the Porters of Heauen, they hauehave the Keyes committed vntounto them, they are appointed to bring the Children of God into the ſheepefold of Chriſt. They ſhut the Kingdome of Heauen againſt all vnbeleeuers, by preaching, that they ſhall not enter, but be caſt into vtter darkneſſe and be tormented in Hell. They open the Kingdome of Heauen to all beleeuers and penitent perſons, by preaching that they ſhall enter into the kingdome of Heauen and enioy eternall life. To this end and purpoſe Chriſt ſpeaketh to his Apoſtles after his aſcenſion, llIohn 20, 23.John 20:23Whoſe ſinnes ſoeuer ye remit, they are remitted, and whoſe ſinnes ye retaine they are retained. True it is, God onelyonly forgiueth ſinnes properly, but he hath appointed his Miniſters to preach, publiſh, and to witneſſe to their conſciences that repent and beleeue the Goſpell, that all their ſinnes are forgiuen. And on the other ſide to preach and declare that ſuch as will not beleeue and repent, ſhall neuer hauehave their ſinnes forgiuen them. For, how the Miniſters binde and looſe, ſhutte and open, forgiue and retaine, the Prophet Eſay ſheweth, mmEſay 44, 25, 26.Isa 44:25Isa 44:26when hee ſayeth, Chapter 44. I will deſtroy the Tokens of the Sooth-ſayers, and will make them that coniecture, Fooles: and turne the Wiſemen backeward, and make their knowledge fooliſhneſſe; but he confirmeth the worde of his ſeruant, and performeth the Counſell of his Meſſengers. Whereby we ſee, that God dooth binde and looſe, forgiue and retaine with him, when he confirmeth their worde, and performeth their Counſell. This is the Dignitie of the Miniſtery, which ſerueth to reprooue the vnthankefull world, and ignorant people, that make no reckoning or account of this ordinance, which is the power of God, and the wiſedome of God.

The firſt reproofe.Firſt, it condemneth thoſe that thinke the Miniſters proud and preſumptious, and accuſe them as ſaucie and malapart, when they commaund vsus from the Lord, and checke vsus for our ſinnes. It is their dutie, not onelyonly to teach and admoniſh, to exhort, and to comfort, but to conuince and reprooue, to threaten, and to denounce Iudgements from God, againſt the obſtinate and vnrepentant. When they are ſtirred vp with boldneſſe and courage to tell the people of their ſinnes, we muſt know they do that which they may do, & ſpeak no more then they ought to ſpeak: they muſt not hold their peace, vnleſſe they would diſhonor their Lord that ſent them, and bring iudgment vponupon their owne heads. An Embaſſador, if he ſhould not vſe the name and authoritie of his Prince, ſhould abuſe his Prince, & make himſelfe liable to grieuous punniſhment. So the Embaſſadors & Lieutenants of Ieſus Chriſt, if they ſhold not cōmand and charge vsus (his ſubiects) in the name of our Lord & Maiſter, they ſhould abuſe and abaſe him that put them in the office, and ſent them to their charge. Therefore the Apoſtle ſaith, nn1 Cor 4, 1, 21 Cor 4:11 Cor 4:2Let a man ſo think of vsus, as of the miniſters of Chriſt, & diſpoſers of the ſecrets of God, & as for the reſt, it is required of the diſpoſers, that eueryevery man be found faithful. Zachariah reprouing Ioaſh & his princes for their Idolatry, oo1 Cor 24, 20they thought him to be a mad and malapart fellow, & put him to death. S… when Ieremy was ſent to propheſie againſt the Temple, and the p. 167Citty, and to exhort them to amend their wages and their workes, they could not beare his wordes, but threatned to kill him. The ſecond reproofe.Secondly, it reproueth thoſe that account the Miniſters, their Vaſſals and Slaues, whereas the caſe of a Paſtor is not to be made an vnderling or a blocke for eueryevery one to inſult & tread vponupon, as the wicked Worldlings vſe them. This is the meaſure indeed that is met vntounto vsus, this is the recompence that is receiued by vsus, and this is the complaint that the Apoſtle maketh, pp1 Cor 4, 9. 11.1 Cor 4:91 Cor 4:11I thinke that God hath ſet forth vsus, the laſt Apoſtles, as men appointed to death, for we are made a gazing ſtocke vntounto the world, and to the Angels, and to men; vntounto this houre we both hunger and thirſt, & are naked, and are buffeted, and hauehave no certaine dwelling place. Whereas they ſhould be regarded as the Ambaſſadors of God, and reſpected as his Stewards ſet ouer the houſe of God to diſpenſe the miſteries of life and ſaluation. True it is, great contempt lieth vponupon our calling to the Miniſtry, euen as much reproach is laid vponupon the profeſſion of Chriſt in ſincerity. The Prophet declareth that his aduerſaries reioyced at his calamity, and hated him wrongfully, becauſe qqPſal 38, 20.Ps 38:20he followed goodneſſe, ſo do the Miniſters of the Goſpell ſuffer much hatred and contempt by wicked and prophane men, becauſe they diſcouer their Hypocriſie and open their iniquity; yea, the word of God in their mouthes is many times as a fretting Coraſiue applied to their conſciences, that they cannot welter and wallow ſo ſecretly and ſecurely in their ſinnes, as they would and as they wonted to do. When they are reſolute and reſolued to continue in ſinne, and thinke to reſt and ſleepe quietly therein, as in a bed of eaſe, the word of God doth often raiſe them vp, and rouſe them out of their ſenceleſſe ſecurity, and ſummoneth them to the barre of Gods iudgement. This is it that troubleth their peace and their patience, this maketh them to ſpurne againſt their perſons and their calling, this cauſeth them to watch them narrowly, and to hunt after aduantages through their infirmities, that thereby they may diſgrace them: this draweth them to caſt all contempt and diſhonour vponupon their Office, that ſo their diſorders and prophaneneſſe may not be eſpied. For how ſhould they abide the Miniſters of the word, that hate the word of God? Or how ſhould they ſuffer the Ambaſſadours, that cannot endure the Ambaſſage and meſſage that they bring? But we muſt arme our ſelues againſt the ſcorne and contempt of the world, which by wicked men is caſt as mire and dirt in our faces, conſidering that we are the rr2 Cor 2, 15.2 Cor 2:15ſweet ſauour of God as well in them that periſh, as in them that are ſaued. The third reproofe.Thirdly, the high excellency of this calling, reproueth thoſe that account the Office to baſe and low for them and for their Children. Many there are that liue by the Goſpel, that are aſhamed to preach the Goſpell. They liue by the Altar, and yet are aſhamed to ſerue at the Alter. They can be content to hauehave the Milke and to cloth themſelues with the wooll of the ſheepe, and yet diſdaine to feed the ſheepe. Theſe are they that louelove ſſMat 23, 6, 7.Matt 23:6Matt 23:7the cheife places at feaſtes, and to hauehave the cheife ſeates in the aſſemblies, and greetings in the Markets, and to be called of men Rabbi, Rabbi. Ambition and vaine glory hauehave tied vp their tongues, and made them cleaue to the roofe of their mouthes. Coueteouſneſſe and idleneſſe hauehave choked them and ſtopped the paſſage of their voice. Pride in themſelues and contempt of others, hauehave ſowed vp their lips and made them caſt the care of the flocke vponupon their ſubſtitutes, who many times are as careleſſe as their Maiſters, and in the meane ſeaſon betweene them both, the ſheep of Chriſt bought with his precious bloud, go to wracke and runne to ruine. What a ſhame is it, that any man ſhould be raiſed vp and aduanced meerely by the Goſpell, and yet account the preaching of the Goſpell a reproach to their high dignity? The ſonne of God himſelfe refuſed not to ſerue in this calling, ttMat 9, 35.Matt 9:35he went about al Citties and Townes teaching in their Synagogues and preaching the Goſpell of the Kingdome. If then Chriſt Ieſus the ſonne of God tooke paines in this calling, what ſonne of the earth ſhall diſdaine to p. 168diſcharge this office that he hath vndertaken, and by which he is maintained. Againe, ſeeing the calling is ſo excellent, why ſhould any be aſhamed to conſecrate their ſonnes to God, in the ſeruice of the Miniſtry, thereby to gaine ſoules to him and to his kingdome?

The fourth reproofe.Fourthly, if it be a calling of ſuch dignity, it reprooueth thoſe that run before they be ſent, and wait not a lawful calling from God, that they diſcharge it afterward with peace of heart, and comfort of Conſcience? We ſee manie young men make more haſt then good ſpeede in entring into the Miniſtery, who for the moſt part want that iudgment, ſtaydneſſe, experience, grauity, & moderation that is meet to be in men of that profeſſion. Hence it is, that they are called by the name of Elders in the Scripture. The Apoſtle thought it neceſſary to giuegive this charge to Timothy, a young man (though he were of rare hope, and of excellent guifts) uu2 Tim. 2, 22.2 Tim 2:22To fly the luſts of youth, and to follow after righteouſneſſe, Faith, LoueLove, and peace, with all them that call on the Lord with a pure heart. And in another place he ſaith, xx1 Tim. 4, 12.1 Tim 4:12Let no man deſpiſe thy youth, but be vntounto them that beleeue an enſample, in word, in conuerſation, in LoueLove, in Spirite, in Faith, in Pureneſſe. If hee had this neede of inſtruction, howe much more others?

The fift reproofe.Fiftly, it reproueth thoſe, that are ſo hand-faſted, that they repine at their maintenance that labour among them. How many places and Pariſhes are there, that regard not how they be taught; or whether they be taught or not, ſo they may be well dealt withall in their Tithes; that is, if they might pay little or nothing to maintaine their Miniſter? There is growne in many congregations this agreement and bargaine, betweene the Paſtor and the people, if he will ſpare them in temporall things, they regarde not how hee deale with them in ſpirituall things. If they may pay little, they are content hee ſhall preach little; If they may enioy their Tithes at a low rate, they are well pleaſed, that he take his eaſe, and teach them ſeldome. But albeit, he preach in ſeaſon, and out of ſeaſon, and do his dutie with all diligence, yet they murmure and repine at his allowaunce, and thinke eueryevery thing too much, that is beſtowed that way.

The ſixt reproofe.Laſtly, it reproueth ſuch as regard not the cenſures of the Church, inflicted vponupon euill doers. The cenſures of the Church are made as a ſcar-Crow, and eſteemed of many as a mocke. But if that power and authority were regarded in the Miniſters hand, that the word of God alloweth and appointeth, wherby he is authorized to exerciſe ſpirituall iuriſdiction in Church-matters, not onelyonly to preach, but to puniſh; not onelyonly to teach, but to correct; not onelyonly to inſtruct, but to excommunicate; then would the Office be magnified, then would the Miniſtry be eſteemed according to the inſtitution of them. Our Sauiour giuing order and direction to informe the Gouernors of the Church, when ſcandals and offences aroſe among them, addeth; yyMath. 18, 18Matt 18:18Verily I ſay vntounto you, whatſoeaer ye binde on earth, ſhall be bound in Heauen; and whatſoeuer ye looſe on earth, ſhall be looſed in Heauen. We ſee God promiſeth to ratifie the ſentence pronounced and denounced in his name. The abridgement of this power is the contempt of the men, and of their Miniſtry, and the curbing & cutting ſhort of their authority, doth open a gappe to all contumely and reproach of their perſons and office. If a Magiſtrate ſhoulde preſcribe and ordaine that Law which is wholeſome and profitable to the Common-wealth, and hauehave no power at all to puniſh the Malefactors and miſdoers that tranſgreſſe, who is it that would regard the Commandement? If a School-maiſter had authority onelyonly to rule and to teach, but were reſtrained to take vp the rod to correct and chaſtiſe the obſtinat & ſluggard, what Scholler would harken or giuegive eare to his teaching? In like manner, ſo long as the Miniſter is allowed only to ſpeake the word, or to threaten, but ſtinted that he ſhall go no farther, his Miniſtry will be little regarded; as if a Maiſter ſhould tell ſome of his Schollers p. 169of their ſhrewde trickes, but were not licenſed to punniſh their euill doing. God hath ioyned authority to the Paſtors office, & put into his hand the diſcipline of the Church, and the Miniſters of God, hauehave exerciſed & executed the ſame according to his ordinance. Hence it is, that the Apoſtle reprouing an heinous offence amongſt the Corinthians, and ſhewing the vſe of Eccleſiaſticall correction, ſaith, zz2 Cor. 4, 212 Cor 4:21What will ye? Shall I com vntounto you with a rod, or in louelove and in the ſpirit of meekeneſſe?

Vſe 2.Secondly, ſeeing boldneſſe to command vnderunder Chriſt, belongeth to the office of the Miniſter; it teacheth vsus, and putteth vsus in minde of manie good duties; as firſt, to aske this guift of God, and craue of him to indue vsus with the zeale of his glory, and other graces of his ſpirit, that we may ſpeake the word aaEpheſ. 6, 20.Eph 6:20boldly, as we ought to ſpeake. We ſee an example heereof in the Apoſtles, when they heard the threatnings of the enemies of the Goſpel, bbActs 4, 29. & 5, 28, 29.Acts 4:29Acts 5:28Acts 5:29They lift vp their voices to God, with one accord, and ſaid, O Lord, thou art the God, which haſt made the heauen and the earth, the ſea, and all things that are in them, beholde their threatnings, and graunt vntounto thy ſeruants with all boldneſſe to ſpeak thy word. So, when the cheefe Prieſts ſaid, Did not we straightly commaund you, that yee ſhould not teach in his name? And behold, ye hauehave filled Ieruſalem with yoar Doctrine, and ye would bring this mans bloud vponupon vsus. Then Peter and the Apoſtles anſwerd, We ought rather to obey God then mē. Many men are endued with great gifts of learning and knowledge, but they want the tongue of the Learned to miniſter a worde in ſeaſon, they want zeale and vtteraunce to deliuer the word of God to the people. Let eueryevery one therefore, ſeeke to fit and furniſh himſelfe to this calling, and in Chriſt Ieſus be bold to do this dutie. This the Prophet ſaith, ccEſay 58, 1.Isa 58:1Crie alowd, ſpare not, lift vp thy voice like a Trumpet, and ſhew my people their tranſgreſſion, and the houſe of Iacob their ſinnes.

This reproueth thoſe that hauehave the worde in reſpect of perſons, who dare not do their duties, and are afraid of mens faces. They would be counted the Embaſſadors of God, but they are affraide to do their Maiſters meſſage. Let ſuch learne of Iohn Baptiſt, who ſhrunke not backe, but was bold to tell Herod, that it was not lawfull for him to take his Brothers Wife. Wee muſt not bee Daſtards and faint-hearted ſouldiers, to fight the Lords battels, but firſt be ſure, we hauehave a good warrant out of the word, and then go boldly into the fielde, and feare not to looke the enemy in the face. True it is, if wee hauehave not our Commiſſion ſigned and ſealed vntounto vsus, wee hauehave iuſt cauſe to feare; we ſpeake in our owne names, and not in the name of God: wee ſend our ſelues, we are not ſent of him; We are our owne Meſſengers, to doe our owne Meſſage, not the Embaſſadours of the eternall God. But when hee hath put his worde in our mouths, wee muſt goe to thoſe that he hath ſent vsus, ddIer. 1, 7, 8.Jer 1:7Jer 1:8and whatſoeuer hee commaundeth vsus, that wee muſt ſpeake. So, when God had ſtretched out his hand, and touched the mouth of the Prophet Ieremy, hee ſayde; Bee not affraide of their faces, for I am with thee, to deliuer thee, ſayth the Lord. Thus hee ſpeaketh to Ezekiell, eeExek. 3, 8, 9.I hauehave made thy Face strong againſt their Faces, and thy Fore-head harde againſt their Fore-heades, I hauehave made thy Fore-head as the Adamant, and harder then the Flint: Feare them not therefore, neither bee affrayde at their lookes; for they are a Rebellious houſe.

Secondly, it teacheth them not to looſe their Authoritie, and ſo to ſhame their Calling, and their Mayſter that hath put them in that Calling, bringing them-ſelues and their Miniſtry, vnderunder the ſubiection and ſlauerie of others. The Apoſtle by all meanes ſeeketh to magnifye his Miniſtery, and to beautifie his Calling. Hence he ſaith, ff1 Cor. 9, 1.1 Cor 9:1Am not I an Apoſtle, am not I free? This reprooueth thoſe that ſerue the luſtes and pleaſure of others, and dare doe nothing to diſpleaſe ſuch as are in high place. Thus Aaron in the abſence of Moſes offended, who was at the commaundement p. 170of the people, ggExo. 32, 1, 4.Exod 32:1Exod 32:4when they ſaide vntounto him, Make vsus Gods to go before vsus, he receiued their golden earings, and faſhioned it with the grauing toole, and made of it a Molten Calfe. The like we ſee in Vriah the Prieſt, hh2 Kings 16, 2, 10.2 Kgs 16:22 Kgs 16:10when Ahaz (who did not vprightly in the ſight of the Lorde, but walked in the way of the Kings of Iſraell) ſaw the Altar that was at Damaſcus, he ſent vntounto him the paterne of the Altar, and the faſhion of it, and all the Workemanſhip thereof, and hee made an Altar in all points, like to that which the King had ſent from Damaſcus. This departing from the Commaundement of God, to pleaſe the humour or honour of mightie men, muſt be farre from vsus. We hauehave a plaine way ſet before vsus, wee ought to walke in it, wee muſt not decline eyther to the right hand, or to the left hand. We muſt not make marchandiſe of the word of God, but deale faithfully with God and his people. The Prophet Micah complaineth of ſuch Prophets in his time, as flattered the people in their ſinnes, iiMich. 2, 11.Mic 2:11And Propheſied vntounto them of Wine and of ſtrong drink, and in ſuch Prophets the people delighted. The Lord chargeth Ieremy, kkIer. 1, 17.Jer 1:17to truſſe vp his loynes, to ariſe, and to ſpeake to the Children of Iſraell all that he commaunded him, not to bee affraide of their faces, leaſt he deſtroy him before them. Let vsus beware of ſuch ſmooth tongues, that flatter with their lippes, and bring vsus in danger of deſtruction. Salomon teacheth vsus, llProu. 29, 5.Prov 29:5That a man which flattereth his Neighhour, ſpreadeth a Net for his ſteppes; declaring thereby, that as a Birde which is taken in the Net, is in daunger of death; ſo they which beleeue flatterers, fall into great perilles of Soule, of Bodie, of Goods, of good name, of life.

Thirdly, it teacheth the Miniſters, to take heede they abuſe not their Authority, and turne it into tiranny, but employ it vntounto edification, not to the deſtruction of the Church, or any member thereof. This the Apoſtle plainly teacheth concerning himſelfe, mm2 Cor. 10, 82 Cor 10:8Though I ſhould boast ſomwhat more of our authority, which the Lord hath giuen vsus for edification, and not for your deſtruction, I ſhould hauehave no ſhame. And in another place, nn2 Cor. 1, 242 Cor 1:24Wee hauehave not Dominion ouer your faith, but we are helpers of your ioy, for by Faith ye stand. We muſt remember and conſider that we are vnderunder Chriſt: we are his Subſtitutes and Lieutenants. He is the cheefe Shepheard of the Sheepe. We muſt not beare our ſelues oo1 Pet. 5, 3.1 Pet 5:3as Lords ouer his heritage, but as enſamples to the flocke. Chriſt himſelfe teſtifieth, that he was among them as one that ppLuke 22, 27 Math. 20, 28.Luke 22:27Matt 20:28ſerued: For the ſonne of man came not to bee ſerued, but to ſerue, and to giuegive his life for the ranſome of many. Let vsus hauehave the ſame mind in vsus, that was in chriſt Ieſus; let vsus behaue our ſelues as Stewards, not as Lords; as Officers, not as Princes; as Miniſters, not as Vſurpers; as Stewards, not as Maiſters of the houſe.

Vſe 3.Laſtly, it ſerueth for inſtruction of the people, that they deſpiſe not the Miniſtry of the word, but alway readie to heare it with reuerence. For whereſoeuer there is authority in the ſpeaker, there ſhould bee feare and reuerence in the hearer. They are Embaſſadors ſent, not from Man, but from God; they ſpeake not in their owne names, but in the name of God; they publiſh not their owne Dreames or deuiſes, but the Doctrine of God, and therefore ought reuerently and obediently to be regarded. Thus the Prophet teacheth vsus to reaſon, qqMal. 2, 7.Mal 2:7The people muſt heare the Lawe at his Mouth, for hee is the Meſſenger of the Lerd of Hoaſtes. True it is, they are men that bring it, but they are Meſſengers ſent of GOD, they are ſubiect to the ſame paſſions that wee are, but God hath put his word in their hearts, and in their mouthes: and therefore, both they and it muſt bee receyued with all reuerence, and entertayned with the inwarde obedience of the ſoule. Hence it is that our Sauiour Chriſt ſayth, rrLuke 10, 16Luke 10:16Hee that heareth you, heareth me, and he that heareth you, heareth him that ſent mee. The Prophet teacheth, that their feete are beautifull that bring gladde tydings of peace, and bring glad tydinges of good things. They are ſaide to be worthy of double honor, and to p. 171teach the way of ſaluation. If a man had loſt a precious Iewell, and Rich Pearle, which was all the riches and ſubſtance of his houſe, and beeing in this caſe, ſhould meete with a man that can tell him who robbed him of it, where it is, and how hee may come to hauehave it againe, how would hee reſpect him, and reward him? A godly Miniſter is ſuch a one vntounto thee, ſſPerk. of the Miniſtr.who when Adam had loſt himſelfe, and all his poſteritie, and that peerleſſe Iewell of righteouſneſſe the whole wealth of our ſoules, can truely tell vsus who did ſteale it away from vsus, and how it is to bee recouered againe. The Deuill is the Theefe; Chriſt doth reſtore it: Faith applyeth Chriſt, the Word of God worketh Faith; the Miniſter preacheth the word whereby we beleeue. How well dooſt thou account of that Phyſitian, and how highly doeſt thou eſteeme of him, who when thy health is loſt, and ſickneſſe falne vponupon thee, can tell thy diſeaſe, open the cauſe of it, ſhew thee the cure and remedy of it, and reſtore thee to thy former ſtate and ſtrength; ſo when thy ſoul is ſick vntounto the death, and euen to damnation, the man of God can heale the deadly wound that Satan hath giuen, and apply a ſoueraigne plaiſter for thee, made of the precious blood of Chriſt.

From hence all men may learne, how to eſteeme Gods Miniſters, and with what affection we are to heare them. The Sheepe of Chriſt ttIoh. 10, 27.John 10:27will heare his voice and follow him. This is a notable token to know the children of God by: to diſobey the Miniſters of God, is to diſobey God himſelfe; & to deſpiſe their word, is to deſpiſe the word of God himſelfe. Is not the Embaſſador of an earthly Prince receiued with great honor & reuerence? Is not his meſſage receiued as vndoubtedly as if the Prince himſelfe were preſent? Are not they which deſpiſe his authority as heinouſly puniſhed, and as vilely accounted of, as if they reſiſted and rebelled againſt the Kings owne perſon? Shall then the Meſſengers of the liuing God, the King of Kings, and Lord of Lords, bee receiued leſſe worthily then the other, whoſe authority is greater, who meſſage is waightier, whoſe place is higher? It is requiſite therefore, that the people feare and reuerence their Miniſter, or elſe they wil in no caſe honor and obey him. For where feare is not preſent, all honour is abſent; & whoſoeuer ſcorneth to performe this dutie of feare, let him be well aſſured, hee contemneth not him, but the Lord that ſent him. This feare is to be yeelded, not to his perſon, but to his Office. For as the Apoſtle exhorteth the Theſſalonians to uu1 Theſ. 5, 12, 13.1 Thess 5:121 Thess 5:13acknowledge them that laboured among them, and hauehave them in ſingular louelove for their workes ſake; ſo wee ought to feare thoſe that are ſet ouer vsus in the Lord, for their worker ſake. So he witneſſeth that the Galathians xxGal. 4, 14.Gal 4:14receyued him as an Angel of God; yea more then ſo, they receiued him as Ieſus Chriſt himſelfe. This was not as he was a man, but as the Miniſter of God: this was not for the excellency of his perſon, which hee acknowledgeth to be ſimple, and teſtifieth to be contemptible; but hee was receiued for that excellent meſſage which he brought among them. Therefore Paule writing to the Phillippians, ſayth, yyPhil. 2, 12.Phil 2:12As yee hauehave alwayes obeyed mee, not as in my preſence onelyonly, but now much more in my abſence, ſo make an end of your ſaluation with feare and trembling. This reprooueth all thoſe that are ſtubborne and diſobedient, and wil not obey the word of exhortation deliuered vntounto them: ſuch alſo, as heare not often and conſtantly, but ſeldome and careleſſely, as if they were perſwaded, that they had nothing to do with God, or God with his word: ſuch as when they heare are not ſtricken with any feare of the preſence of God, or of the power of the word, or of the truth that is deliuered, ſo that they neuer can heare aright, ſeeing GOD accounteth thoſe only the right Hearers, zzEſa. 66, 2, 5.Isa 66:2Isa 66:5that tremble at his Worde, and are of humble and contrite hearts.

Laſtly, ſuch as are content to heare and liſten with their outward eares, but it is no longer then they liſt, and no farther then their owne fantaſies p. 172are fed, and their deſires followed, and their humors pleaſed. They are willing to heare, vntill their ſpeciall ſinnes be reprooued: but when they finde themſelues touched, or their iniquities (which they dwell in) diſcouered, they grow out of patience, and begin to reuile and raile at the Miniſters that ſeeke with a good Conſcience to diſcharge their duties. This is an euident note of a corrupt hearer, and a plaine teſtimony of an euill heart. We muſt be ready to heare the curſes of the Law, as well as the promiſes of the Goſpel: we muſt account it a benefit to be reproued our ſelues, as well as to heare others reproued. A ſicke man would not content himſelfe to hauehave the Phyſitian ſhew vntounto others their diſeaſes, but would hauehave his owne diſeaſe diſcouered vntounto him; ſo is it profitable vntounto vsus, to ſee our owne ſinnes, and to heare our owne corruptions reuealed and manifeſted vntounto vsus. If we once deſire to come out of our ſinnes and iniquities wherein wee hauehave liued; if once they become bitter and vnpleaſant vntounto vsus, it will bee no griefe or burthen, to ſee our ſelues ſtripped, and layde open to the view and ſight of the worlde. Let vsus therefore with meekeneſſe of ſpirit ſubmit our ſelues to the ſtroke of Gods word, and not rage when wee are reprooued, as the manner of thoſe is, that purpoſe to perſeuer, and to continue in their ſinnes vntounto the end.

Verſe 9. [Yet for your loues ſake I rather beſeech thee.] Heere we hauehave the ſecond part of the diuers reaſon before remembred. The former Verſe, was a preparation or entraunce into the prayer or petition of Paule, and containeth the authoritie that he had (if hee would vſe it) to command Philemon that which was conuenient for him to do. Theſe words are a mild mittigation of the former; namely, that albeit he might commaund him by his office, yet he would rather entreat and beſeech him thorough louelove. The Apoſtle hauing to do in this place with a matter of Chriſtian moderation and equitie, wherein hee might from the Lord command with authoritie, doth notwithſtanding pray and beſeech; and when hee might lawfully vrge and require the practiſe thereof, hee rather reſolueth to vſe gentle, humble, and louing meanes. Doctrine 2. Gentle means are to bee vſed rather then ſeuere, to perſwade men to the truth.The Doctrine ariſing from hence, is this; That the Seruants of God, ought to vſe mildneſſe and meekeneſſe in deliuering the will and meſſage of God to his people, rather intreating them with lenitie, then commanding them with authoritie, albeit they hauehave libertie ſo to do. Courteous and gentle meanes are firſt to be vſed, if they may preuaile, rather then checking and chiding ſharpely and rigorouſly with Offenders. We ſee this in Chriſt Ieſus himſelfe, who did not breake the bruiſed reede, nor quench the ſmoaking Flaxe, hee ſayth, ccMat. 11, 28.Matt 11:28Come vntounto mee all yee that are weary and heauie laden, and I will eaſe you, for my yoake is eaſie, and my burden is light. This appeareth in ſundry places of Paules Epiſtles, Rom. 12, 1. I beſeech you Brethren by the mercies of Christ; that ye giuegive vp your bodies a liuing Sacrifice, holy, and acceptable vntounto God, which is your reaſonable ſeruing of God. So, 2 Cor. 5, 20. Now then are we Ambaſſadors for Chriſt, as though God did beſeech you through vsus, we pray you in Chriſts ſtead, that ye bee reconciled to God. And in the tenth Chapter of the ſame Epiſtle, dd2 Cor. 10, 1.2 Cor 10:1I Paule my ſelfe, beſeech you, by the meekneſſe and gentleneſſe of Christ, which when I am preſent among you, am baſe, but am bolde toward you being abſent. Thus the Apoſtle Peter ſpeaketh, ee1 Pet. 2, 11.1 Pet 2:11Dearly beloued, I beſeech you as Pilgrims and Straungers, abſtaine from fleſhly luſts which fight againſt the ſoule, and hauehave your conuerſation honest among the Gentiles. Likewiſe the Apoſtle Iohn writing to a Noble woman by byrth but more noble by Faith and Religion, ſaieth, ff2 Iohn 5.2 John 1:5I now beſeech thee (Ladie) not as writing a newe Commaundement vntounto thee, but the ſame that wee had from the beginning, that wee louelove one another. Whereby we ſee, that it is a dutie required of vsus, that in deliuering the word of God, & in declaring his will, we ſhould vſe mildeneſſe rather then ſharpeneſſe; gentleneſſe, rather then roughneſſe; beſeeching p. 173rather then commanding; and meekeneſſe of ſpirit, rather then threatning of iudgement.

Reaſon 1.Now to confirme this doctrine, ſundry reaſons may be rendred and produced. Firſt, we are bound to vſe thoſe meanes, and to take that courſe, which is moſt forcible & effectual. But to deale with louelove and lenity, and to handle our brethren kindly and meekly, is moſt likely to preuaile with moſt men. Therefore the Apoſtle requireth, gg2 Tim. 2, 25.2 Tim 2:25that the ſeruant of God muſt not ſtriue, but muſt be gentle toward al men, apt to teach, ſuffering the euil, inſtructing them with meekneſſe that are contrary minded, prouing if God at any time wil giuegive thē repentance, that they may acknowledge the truth, and come to amendment, out of the ſnare of the deuil, &c. There is no way ſo auaileable to bring euill men out of the dangers wherin they ſtand, who are as it were taken priſoners, and made bondſlaues to do the Deuils wil, then to allure them by gentleneſſe, to draw them by long ſuffering, and to ouercome them by patience.

Reaſon 2.Secondly, this courſe well and duely obſerued, ſerueth to perſwade them with whome wee deale of our louelove and tender affection towardes them. For louing and friendly dealing, argueth louing and affectionate mindes, and with whomſoeuer we hauehave to doo, it is a great meanes of preuailing, and the readie way to bend and encline him vntounto that which is good, and to turne him from that which is euill, when his perſwaſions are perceyued to tend to the profite and benefite of him whome wee would perſwade. Wee ſhall neuer doo any good, or preuayle with our Brother, to bring him into the right way, vnleſſe hee can aſſure his owne heart that wee louelove him, and ſeeke his good, and deſire his Saluation. It is LoueLove in the Speaker, that mooueth the Hearer to embrace that which hee ſpeaketh, to like that which hee teacheth, to hate that which hee reprooueth, to auoyde that which hee condemneth, and to practiſe that which hee commendeth. Wee muſt worke this Opinion, and ground this perſwaſion in their hearts, that wee louelove them, and that all our Doctrines, Inſtructions, and Reproofes, proceede onelyonly from this Fountaine, before wee can mooue them to Attention, Reuerence, and Obedience, vntounto that which they heare deliuered. Hence it is, that the Apoſtle in ſundrie places, writing to diuers Churches, and moouing them to followe the examples and exhortations giuen vntounto them, laboureth to perſwade them of his vnfaigned LoueLove towardes them, as it appeareth, Phillippians 4, 1. Therefore, my Bretheren, beloued and longed for, my ioy, and my Crowne, ſo continue in the Lorde, yee beloued.

Reaſon 3.Thirdly, we are to imitate our Head and Maiſter Chriſt Ieſus, he vſed not his Authoritie and Power that was in him, he dealt not roughly and ſeuerely with his enemies, but meekely and mercifully, and moſt compaſsionately, he was meeke, and as a Lambe before his ſhearer. When he might according to his mightie power in Iuſtice hauehave deſtroyed his Perſecuters and enemies, hhLuke 23, 34Luke 23:34he prayed for them, he intreated pardon for them, that their ſinne might bee forgiuen. Therefore the Apoſtle Peter teacheth vsus, that we are prouoked to a patient bearing of wrongs, and ſuffering of trobles, by the example of Chriſt, ſaying, ii1 Pet. 2, 21.1 Pet 2:21For heerunto ye are called, for Chriſt alſo ſuffered for you, leauing you an enſample, that ye ſhould follow his ſteps, who did no ſin, neither was there guile found in his mouth. Seeing then, that milde and mercifull dealing pulleth out of the ſnare of the deuill, openeth the louelove of the ſpeaker; and laſtly, maketh vsus like to Chriſt, whoſe example is a perfect patterne of all meekneſſe and moderation, it followeth, that it is carefully to be vſed of vsus when we ſpeak to the people of God, in the name of God.

Ʋſe 1.Let vsus ſee what Vſes may bee rayſed and remembered vntounto vsus out of this Doctrine. Firſt, we learne that merciemercy and compaſsion, yea all tokens and teſtimonies of louelove are to be ſhewed toward Malefactors, euen when Iuſtice p. 176is to be executed, and puniſhment inflicted, and the courſe of Law is to proceede againſt them, that they may know it is not malice, but Iuſtice, hath brought this fall vponupon thē; it is not their blood, but their good that is ſought, and the good of others. The truth heereof we ſee practiſed in Ioſhua, when Achan was apprehended, and his ſinne diſcouered, whereby hee had offended God, ſinned againſt his expreſſe commandement, and troubled Iſraell, he ſaid vntounto him, llIoſh. 7, 19.Josh 7:19My ſonne, I beſeech thee, giuegive glory to the Lord God of Iſrael, & make confeſſion vntounto him, and ſhew me now what thou haſt done, hide it not from me. Cruelty in deed, or bitterneſſe in word, euen toward euill doers that are alreadie adiudged, or ſtand at the barre to be iudged, is barbarous and inhumain. To inſult ouer a poore priſoner, or a condemned man that is guilty of death, and carried to the place of execution, ſtandeth neither with an humaine diſpoſition, nor with a Chriſtian affection, nor with Brotherly compaſsion. Beholde the proud and inſolent behauiour of the ſauage and beaſtly minded Phariſees and Prieſts againſt our Sauiour Chriſt, mocking, ſpitting, buffeting, rayling, reuiling, whipping, and crucifieng him betweene two theeues. They were not content to ſeeke his life, and to ſhed his blood, but laded him with contempt and all ſhamefull calumniations. This alſo is the practiſe of their ſucceſſors the Romiſh Cleargy, who are the followers of them in malice and cruelty, when the faithfull hauehave beene, not only conuented before them, but condemned of them, they hauehave embrued their hands, and defiled their garments with their blood, which cryeth to the God of Heauen for iudgement; neither were they contented to feede their eyes with their torments, and to ſatisfie their luſts with their ſufferings, but proceeded to all extreamities of rage and madneſſe, rayling at them, and ſpeaking all manner of euil againſt them. This abuſe is ſomtimes too vſual and common in the places of Iuſtice & iudgment, from whence all gall and bitterneſſe ſhould be baniſhed: wee may heare vnſeemly ieſts, bitter taunts, & vncharitable reproches caſt out of their mouths (as a loathſome vomit out of the ſtomacke) who ſhould Remember that they ſit in the ſeat of God, mm2 Chro. 19, 5, 19, 6.2 Chr 19:52 Chr 19:192 Chr 19:6and are to execute the Iudgements of God, with whome is no iniquity, nor reſpect of perſons, neither receiuing of reward. Iehu the King of Iſrael, executing the iudgements of the Lord againſt the houſe of Ahab, according to al the word of the Lord, nnHoſea 1, 4.Hos 1:4is threatned himſelf to be puniſhed, becauſe he did it with a cruell and bloody affection; The work was good, but his hart was euil; the deede done was righteous, but the manner of doing was corrupt; he reſpected not the glory of God, but his owne reuenge; he did it not to ſerue God, but to ſerue himſelfe. This was the cauſe why the Lotde viſited him, his houſe, and al Iſrael for it, and reuenged their blood thus ſhedde, becauſe he fayled in the manner, though otherwiſe hee did that which is iuſt and right. We muſt regard not onelyonly what we do, but in what ſort and maner, to what end and purpoſe wee doo it. It is our dutie to ſhew MercieMercy and LoueLove to Offenders, euen in punniſhing of Offenders. Wee muſt hauehave reſpect to their bodies and ſoules: We muſt admoniſh, reprooue, threaten, and correct, in great compaſsion and mercy, not in rage and reuenge to fly vponupon them.

Obiection.But heere the queſtion may be asked, whither a Chriſtian man may not be angry with them with whom he dealeth, being ſtubborne and peruerſe, and deale ſharpely with them? Anſwere.I aunſwere, the Apoſtle giueth direction what to do in this caſe, ooEpheſ. 4, 26.Eph 4:26Be angry, but ſinne not; let not the ſunne go downe vppon your wrath, neither giuegive place to the Deuill. If wee breake out ſuddainly into any paſsion, let vsus ſpeedily recal that affection, and not ſuffer it long to lodge with vsus. But there is a godly anger, and an holy kinde of indignation; there is a lawfull zeale to bee commended in the ſeruants of God, which they are to conceiue inwardly, and to vtter outwardly againſt ſinne, not againſt their peruerſeneſſe. So it is ſayd of Chriſt, ppMarke 3, 5.Mark 3:5that hee looked round about him angerly, p. 175mourning alſo for the hardneſſe of their hearts. His anger was ioyned with pitty and compaſsion, & it was not ſo much againſt the men, as againſt their blindneſſe. The Church of Epheſus is commended, qqReuel, 2, 6.that it hated the workes of the Nicolaitans, which Chriſt alſo hateth. It hated not the Nicolaitans themſelues, as they were men, but the workes of the Nicolaitans. Obiection.Againe, it may be ſaide, that the Prophet Dauid, Pſal. 109. and in many other places, rrPſ. 59, & 109Ps 59prayed for the deſtruction of his enemies, both their perſons and poſteritie. So did Eliah for fire from Heauen, to deſtroy the Captaines that came to take him. Anſwere.I anſwere, we hauehave not the ſame ſpirit that they had, and conſequently hauehave not the ſame warrant. They were Prophets, and God reuealed vntounto them that they were obſtinate enemies, ſo that they were enabled to iudge, that their malice and wickedneſſe was incureable, and that they would neuer repent, They had an extraordinary meaſure of Gods ſpirite, not onelyonly to ſee their preſent condition, but to diſcerne their future confuſion; and hence it is, that they were endued with a pure zeale of Gods Glorie, and not carried with an euill deſire of Reuenge, of Enuie, of Hatered, and of Emulation.

Againe, the imprecations of the Prophets, are propheſied of plagues to come, but we hauehave no ſuch extraordinarie inſtinct reuealed vntounto vsus, to knowe what is to come: wherefore, wee cannot alledge their examples for our imitation, we muſt walke in the Kings High way, and follow the generall rules of the Scripture, to deale mildly, to put away pride and cruelty toward thoſe that are vnderunder vsus, to baniſh tiranny; and treading of them vnderunder our feet. This is to be obſerued of all Fathers, Maiſters, and Gouernors, remembring that in Chriſt we are all Brethren, that by Nature we are all of one mold and making, that (as men) we hauehave all one Creator. This conſideration wee finde to hauehave ſſIob 32, 13, 14.Job 32:13Job 32:14bin in Iob toward thoſe of his Family. If I did contemne the iudgement of my Seruant, and of my Maide, when they did contend with me; what then ſhall I doo when God ſtandeth vp? And when he ſhall viſit me, what ſhall I anſwere? He that hath made me in the wombe, hath he not made him? Hath not he alone faſhioned vsus in the wombe? This the Apoſtle alſo ttEpheſ. 6, 9.Eph 6:9teacheth, Eph. 6. Ye Maisters doo the ſame things vntounto them, putting away threatning: and know that euen your Mayſter alſo is in heauen, neither is there reſpect of perſons with him. So then, we are to deale with gentleneſſe, not with roughneſſe; we are rather to ſeeke to win others by louelove, then to compell them by rigor. We muſt endeuour that al bitterneſſe, and anger, and wrath, crying, and euill ſpeaking bee put away from vsus: we ought to be courteous one to another, and tender-hearted: we are not to thinke that any are priuiledged, and freed from reproofe, but wee muſt reproue meekely and modeſtly, leaſt whilſt we go about to amend them, wee make them worſe. It is an heauenly Counſell giuen by the Apoſtle, uuGal. 6, 1, 2.Gal 6:1Gal 6:2Bretheren, if a man be ſuddainly taken in any offence, ye which are ſpirituall reſtore ſuch an one with the ſpirit of meekeneſſe, conſidering thy ſelf, leaſt thou alſo be tempted: Beare ye one anothers burden, and ſo fulfill the Law of Chriſt. Where wee ſee, he would hauehave the faithfull endeuour to reforme a man with all gentleneſſe, when he hath done amiſſe. We muſt not flatter him in his ſinnes, for then we encourage him, and vphold him in his wickedneſſe, nay, wee betray him into the hands of the Deuill, and by that meanes drown him deeper in deſtruction. Whenſoeuer therefore our Brother falleth into euill, it is no louelove nor charitie to cloake his euill doings, or to diſſemble his lewdneſſe which he hath committed, but we muſt hauehave a care that he may riſe againe. If a man bee in the myre, or in a ditch, we will reach him our hand to helpe him out; much more ought we to hauehave pittie on his ſoule, when we ſee it ſinking into perdition?

Vſe 2.Secondly, ſeeing we are to winne men rather by gentleneſſe and louelove, we muſt acknowledge that gteat wiſedome and diſcretion is required in the Miniſtry, to diuide the word of God aright, and to bee able to apply himſelfe to p. 176eueryevery degree and calling of men. Hence it is, that the Apoſtle ſaith, writing to Timothy, xx1 Tim 5, 1, 2.1 Tim 5:11 Tim 5:2Rebuke not an Elder, but exhort him as a father, and the younger men as bretheren, the Elder-women as Mothers, the younger as Siſters with all pureneſſe. There is indeed a profitable and neceſſary vſe both of rough and tender dealing. When the people of God went out to warre. yyDeut 20, 10Deut 20:10the Lord commanded them to offer conditions of peace to that Citty, if it refuſe to make peace they ſhould beſiege it, ſmite it, and deſtroy it. So ſhould we, when we execute our Office, firſt offer peace before we proclaime warre; firſt, allure by Gentleneſſe, before we thunder out iudgements; firſt, exhort, before we threaten. In the materiall building, all the ſtones that are to be fitted to the building, are not of one nature, ſome are ſoft and eaſie to be hewed and hammered, others more hard and of a flintier marble diſpoſition, they require ſharp tooles, ſtrong blowes, & ſturdy armes, before they can bc brought into forme, or be ſquared for their place which they are to hold. So it is with the liuely ſtones of the ſpirituall Temple of God, ſome hauehave ſoft hearts of fleſh, & are of humble & contrite ſpirits, like the bruiſed reed or the ſmoaking flaxe, others hauehave hearts hard as the Adament, and cannot eaſily be brought to feele the ſtrokes of the word of God. Theſe are not to be dealt withall and handled alike, but after a diuerſe māner. This is the counſel of the Apoſtle Iude, zzIude 1, 22.Jude 1:22HaueHave compaſſion of ſome, in putting difference, and other ſaue with feare, pulling them out of the fire, and hate euen that Garment which is ſpotted by the fleſh. This ſerueth to reproue, firſt, ſuch as vſe vnſeaſonable lenity, when Godly ſeuerity is required. Some diſeaſes, require ſharpe medicines. This is a great ſinne, whether it be in the family, in the common Wealth, or in the Church. Ely heard many complaints againſt his ſonnes, that they ſinned againſt God, and cauſed his people to abhorre his offerings, yet he did beare with them, and was not ſharpe toward them as he ought to hauehave beene, aa1 Sam 2, 23.1 Sam 2:23he ſaid vntounto them, Why do ye ſuch things? for of all this people I heare euill reports of you: do no more, my ſonnes, for it is no good report that I heare, which is, that ye make the Lordes people to treſpaſſe. He ſhewed mercy, where he ſhould ſhew ſeuerity, and he winked at thoſe that were worthy to be puniſhed. This proceedeth not from a louelove to our Children, but rather from a looſeneſſe in our ſelues, and a careleſneſſe of their good and ſaluation. This cauſeth vice to encreaſe and maketh ſinne grow in all places. The like wee ſee in Ahab King of Iſraell, when God had deliuered a cruell enemy into his hand, he ſpared him, bb1 King, 20, 42.and ſuffered him to eſcape out of his hands, a man whom God appointed to die, and thereby is threatned, that his owne life ſhould redeeme and ranſome the life of his enimy, and ſo the one pay the price of the other. The like we might handle in Saule, who receiuing a commandement to deſtroy Agag, and his ſubſtance, together with the Amalekites, cc1 Sam 15.1 Sam 15he gaue life to thoſe that God would hauehave him put to death, and ſhewed mercy to ſuch as ſhould be ſmitten with the ſword. This negligence in puniſhing offenders is too common in the common Wealth, and is a meanes to increaſe ſinne, to ſee ſinne puniſhed. It is a true ſaying of the wiſe man, ddProu 20, 30Prov 20:30The blewneſſe of the wound ſerueth to purge the euill, and the ſtripes within the bowels of the Belly. Thus it falleth out alſo oftentimes in the Church. When the inceſtuous perſon among the Corrinthians was (according to the Ordinance of God,) to be caſt out, he was ſuffered in the Church, and had not the cenſures of the Church executed againſt him, ee1 Cor 5, 6.1 Cor 5:6ſo that the Apoſtle telleth them, that their reioycing was not good, Know ye not that a little leauen leaueneth the whole lumpe? purge out therefore the old leauen, that ye may be a new lumpe. Such was the careleſneſſe and coldneſſe in many of the Churches of Aſia, ffReuel 2, & 4Rev 2they were too milde toward Heretikes and euill liuers, and ſuffered the ſword of excommunication to ruſt in the ſheath, which ſhould be drawne out to the terrour and feare of all ſtubborne and vnrepentant ſinners. Secondly, it reproueth ſuch as are too ſharpe and rigorous, againſt offenders, and forget all rules p. 177of Charity toward them. All lawes muſt not be written with bloud. The law of God, albeit it did not ſtint what ſtripes eueryevery offender ſhould hauehave that deſerued ſtripes, yet it limiteth and reſtraineth what number they ſhould not exceed, that the offender might thinke himſelfe loued, not hated: all the Corrections that God laieth vponupon his Church come from louelove. True it is, the Paſtors and Miniſters are to rebuke ſuch as are fallen, but when they ſee ſorrow for ſinne, and repentance from dead workes wrought in them, they ſhould begin to raiſe them vp againe and comfort them with the precious promiſes of the Goſpel, leaſt they ſhould be ouerwhelmed with deſpaire, & be …wallowed vp with ouer-much heauineſſe. Our Sauiour hath ſet downe an order perpetually to be obſerued touching offenders, ggMat 18 15.Matt 18:15If thy brother treſpaſſe againſt thee, go and tell him his fault betweene thee and him, if he heare thee, thou haſt wonne thy brother, but if he heare thee not, take yet with thee one or two, that by the mouth of two or three Witneſſes eueryevery word may be confirmed, &c. We muſt proceed ſlowly, and as it were with a leaden foot againſt our brethen, and beware of raſh and haſty iudgement. The auncient Church in former times offended this way being ſo auſtere and ſeuere againſt offenders, who for ſmall offences enioyned puniſhment for the ſpace of many yeares. This is the ſinne of ſuch as are of the ſeparation, and hauehave departed from our Churches, condemning our Church to be no Church, our Miniſters to be no Miniſters, our ſacraments to be no ſacraments, refuſing to heare the word at our mouthes, to pray and communicate with our people, and to performe other religious duties with vsus. Thus they hauehave noted and marked vsus out with the blacke cole of condemnation, who deſerue rather to be excommunicated by vsus, had they not voluntarily excommunicated themſelues from vsus. On the other ſide, it behoueth vsus to ſhew compaſſion to them that ſinne of ignorance or infirmity, and to ſeaſon our admonitions and exhortations with a louing affection, let vsus beare with them ſo long as we ſee any hope of amendment, following the example of Moſes, hhExod 32, 31.Exod 32:31who mourned and prayed for the Iſralites fallen in Idolatry, and of Chriſt, iiLuke 19, 41.Luke 19:41who wept ouer Ieruſalem to make them weepe for their ſinnes, who ſeemed to hauehave no ſight or feeling of them. Laſtly, it reprooueth the Church of Rome, who are very Tirants and Tormenters of the people of God, for as they hauehave burdened them from time to time with mens Traditions, ſo for eueryevery ſlight matter they hauehave thundred againſt them with their excommunications, and thereby made themſelues terrible to the whole world. Hence it is, that the Pope and his Biſhops threaten Princes, chalenge authority to excommunicate them, to depoſe them, and to diſcharge their ſubiects of ſubiection and alleageance. This is cruelty ioyned with impiety, this is ſeuerity accompanied with Hipocriſie, this is curſing and banning, contrary to the Chriſtian faith, and therefore being cauſeleſſe they cannot come.

Vſe 3.Thirdly, and laſt of all, we learne for our obedience, that whenſoeuer entreating, beſeeching, gentle, or louing dealing is vſed to call men home to God and to themſelues, it is their duty to yeeld themſelues and to embrace earneſtly the mercies of God offered vntounto them. The ſinne of contempt and contumacy is fearefull, when the bountifulneſſe of God is deſpiſed, his mercies loathed, his patience and long ſuffering abuſed. If we will not heare when he crieth to vsus, kkProu 1, 28.Prov 1:28we ſhall cry alſo in the daies of our miſery, and he will not heare vsus in our trouble, but mocke at our affliction. Our Sauiour remembreth the Iewes, that he would often hauehave gathered them together, as an Hen gathereth her Chickens vnderunder her winges, but they would not, and therefore their Habitation ſhould be left vntounto them deſolate. Firſt, he preached mercy, then iudgement, firſt he gathereth, then he ſcattereth, firſt he counſelleth, then he confoundeth. This is the order which the Apoſtle teacheth to be obſerued by the Lord himſelfe, in the firſt place, by patience and long ſuffering he calleth men to repentance, neuertheleſſe if they will not turne vntounto him, p. 178but harden their hearts againſt the meanes and Miniſtry that he vſeth to call them, he hoardeth and heapeth vp wrath for them againſt the day of wrath. This hath beene the dealing of God with vsus in this Land more then fifty years, he hath preached vntounto vsus by his mercies, he hath intreated vsus and prouoked vsus by peace, by plenty, by patience, by temporall bleſſings, by ſpirituall bleſſings, by proſperity which the glorious Goſpell of Chriſt hath brought with it, he hath planted his Vine among vsus, he hath looked for good fruit anſwearable to ſuch great meanes and long mercies. But what hauehave we perfourmed according to that which God hath expected? and how hauehave we behaued our ſelues in reſpect of this bountifulneſſe which we hauehave taſted and receiued? Surely, we become eueryevery yeare worſe then other, llEſay 5, 4.Isa 5:4more barren, and leſſe fruitfull; we are not onelyonly void of good fruits, but full of euill fruits, bearing nothing but leaues of vanity, and ſhewes of Hipocriſie. We cannot deny, but God (as a carefull dreſſer of his Vineyard) hath often times beene conſtrained to take his pruning knife into his handes, he hath ſcourged vsus by famine, and chaſtened vsus by plague and peſtilence; yea, ſtill doth viſit vsus in ſundry places, and yet though he hauehave put vsus into the furnace, and tried vsus with the fire of his iudgements, he cannot purge out our droſſe, or take away our tinne, or cleanſe away our corruptions from vsus, but ſtill we ſwarue from him, & ſwarue with blaſphemies, with oathes, with prophaneneſſe, with drunkenneſſe, with whoredome, with contempt of the Goſpell; we abound with the fruits of the fleſh, and workes of darkneſſe, which agree not with that light into which we are brought. The word of God was more reuerently eſteemed, better regarded, and more carefully practiſed thirty; yea, forty yeares agone, then it is in theſe declining times in which we liue. We hauehave a long time gone backward, and not forward; we grow downeward, and not vpward; wee are farther from the Kingdome of Heauen, and not neerer. What then remaineth for vsus, mmHeb 10, 27.Heb 10:27but a fearefull looking for of iudgment and violent fire, which ſhall deſtroy his aduerſaries? If he open the Treaſures of his wrath, and the ſtore-houſes of his iudgements, if he bring forth the arrowes of his quiuer, and draw his ſword out of his ſheath, let vsus prepare to meet our God by vnfained repentance, let vsus forſake our ſinnes which bring all curſes and callamities vponupon vsus. If his mercies will not moue vsus, his iudgements ſhall remoue vsus out of our places. The Figge-Tree is firſt nnLuk 13, 9.Luke 13:9Husbanded and digged about, if the digging and dunging of it will not make it bring forth fruite, it is appointed to be cut downe. The patience of the Lord goeth before denuntiation of iudgement, or execution of puniſhment. A Phiſition neuer aduentureth vponupon a deſperate Phiſicke, but in a deſperate diſeaſe. A Surgeon applieth ſalues and all poſſible remedies before he proceed to the cutting off of Arme or Leg: So hath the Lord dealt with vsus, & ſo he doth deale with vsus, if his word could conuert vsus, his iudgements ſhould not ouertake vsus; if his mercy could turne vsus, his iuſtice ſhould not deſtroy vsus; if his louelove could ſaue vsus, his wrath ſhould not condemne vsus.

[Being ſuch a one, euen Paule aged, and now alſo a Priſoner of Ieſus Chriſt.] We heard in the wordes before, Paules beſeeching of Philemon, amplified by a diuerſe reaſon of commanding. Now we hauehave to conſider the ſecond part of the ſentence, which is a deſcription of his perſon, generally and particularly, which hath great force to moue him and inſtruct him. He mentioneth his age and the tearme of his life now almoſt ended, together with his afflictions and bands for Chriſts ſake and the Goſpels, thereby to teach him, not to be aſhamed of him, or to be offended at him, but to reuerence his perſon, and to and to obey his word. Heere then we ſee, that the Apoſtle doth chalenge much to be due vntounto him (which he might iuſtly doe) in regard of ſundry priuiledges of his calling, of his age, of his ſufferings and impriſonment that he ſuſtained for the cauſe of Chriſt. Doctrine 3. Superiors in guiftes & age, are to be reuerenced aboue others.Heereby we learne, that ſuch as God hath marked out from others by age, guiftes, or other priuiledges are much to be regarded and reuerenced. We muſt acknowledge it to be a duty belonging vntounto vsus to yeeld much to ſuch as God hath diſtinguiſhed and ſeperated from the common order of men, by length of life, by greatneſſe of guiftes, or other worthy reſpects which they hauehave receiued. The Apoſtle teacheth that the King and Magiſtrate are to be honoured, aaRom 13, 1.Rom 13:1Let eueryevery ſoule be ſubiect to the higher powers, for there is no power but of God, and the powers that be, are ordained of God. And 1 Pet. 2. 17. Honour bb1 Pet, 17 2 13, 14.all men, louelove brotherly fellowſhip, feare God, honour the King. Thus alſo he ſpeaketh a little before, Submit your ſelues vntounto all manner Ordinance of man for the Lords ſake, whether it be vntounto the King as vntounto the ſuperior, or vntounto Gouernours as vntounto them that are ſent of him, for the punniſhment of euill doers, and for the praiſe of them that do well. Touching ſuch as are ſuperiors in age; it is a precept giuen by Moſes, ccLeuit 19, 32Lev 19:32Thou ſhalt riſe vp before the hore head, and honour the perſon of the old man, and dread thy God, I am the Lord. Where we ſee the Lord preſcribeth that duty to be performed to olde age, which Paule chalengeth to himſelfe: being aged in this place. An example heereof we hauehave recorded in the booke of Iob in Elihu, when Iobs three friendes ceaſed to anſweare him, he began ſaying, ddIob 32, 6.Job 32:6I am young in yeares, and yee are auncient, therefore I doubted, and was afraid to ſhew you mine opinion, for I ſaid, the daies ſhall ſpeake, and the multitude of yeares ſhall teach wiſedome. Likewiſe touching the teachers and Miniſters of the Goſpell, the Apoſtle ſaith, ee1 Tim 5, 17.1 Tim 5:17The Elders that rule well, let them be had in double honour, ſpecially they which labour in the word and Doctrine. And in another place, ffHeb 13, 17. 1 Theſ 5, 12, 13.Heb 13:171 Thess 5:121 Thess 5:13Obey them that hauehave the ouerſight of you, and ſubmit your ſelues, for they watch for your ſoules, as they that muſt giuegive accounts, acknowledge them that labour among you and are ouer you in the Lord, and admoniſh you, that ye hauehave them in ſingular louelove for their workes ſake. Laſtly, to endure aduerſity, to ſuffer impriſonment, and to be put in fetters for Chriſts ſake, is ſo farre from putting them to ſhame that are in Chaines, and ought to be ſo farre from offending any, that rather it commendeth their perſon, beutifieth their Miniſtry, adorneth their guiftes, magnifieth their calling, and maketh their Office more effectuall, and much more to be reſpected, and more auailable to edification. It is an honour to be ſet as an ouerſeer in the Church, but it is a greater honour to ſuffer in Chriſts cauſe. Hence it is, that the Apoſtle ſaith, gg2 Tim 1, 8. Ephe 3, 13.2 Tim 1:8Eph 3:13Be not aſhamed of the Teſtimony of our Lord, neither of me his priſoner, but be partaker of the afflictions of the Goſpell, according to the power of God. And Ephe, 3. 13. I deſire that ye faint not at my tribulations for your ſakes, which is your glory. All theſe Teſtimonies ſerue to confirme this truth ſufficiently and abundantly, that ſuch as God hath made any way ſuperiours vntounto vsus, and preferred before vsus in calling, in age, in guiftes, in ſufferings, or any other prerogatiues, are much to be accounted off, and greatly to be reſpected of vsus.

Reaſon 1.This truth will better appeare vntounto vsus, and be more deeply grounded in vsus, if we marke and obſerue the reaſons whereon it ſtandeth as vponupon a firme foundation that cannot be ſhaken. For firſt, it ſtandeth with the Ordinance and commandement of God as we ſee in the xx. Chapter of the booke of Exodus hhExod 20, 12 Deut 5, 16. Ephe 5, 2, 3.Exod 20:12Deut 5:16Eph 5:2Eph 5:3where the law is eſtabliſhed, and a promiſe of bleſſing annexed. Thus the Apoſtle expreſſeth the one and the other, Ephe 6. Honour thy Father and Mother (which is the firſt commandement with promiſe) that it may be well with thee, and that thou maiſt liue long on earth. If this be a precept of God, that we ought to honour thoſe whom God hath any way honoured, and if the obedience vntounto it be ioyned with our good, and that good which all men ſo much deſire; to wit, length of daies and continuance of long life vponupon the earth; if we reſpect either his precept, or regard our owne profit, we are bound to acknowledge thoſe priuiledges of age or guiftes which he hath giuen them, and to honour them for them.

Reaſon 2.Secondly, all ſuperiors, in what reſpect ſoeuer they be placed aboue vsus and ſet before vsus, do beare the Image of God. He hath ſealed them in the forehead with his owne ſtampe, and marked them out with the print of his owne finger, that they ſhould reſemble him. He hath aduanced them to be inſtead of fathers, and honoured them to beare a ſimillitude of his perſon. In the Magiſtrate is the Image of the iiDan 2, 37. Pſal 82.Dan 2:37Ps 82power and glory of God, Dan. 2, 37. In the father, kkMat 23, 9.Matt 23:9of his prouidence and authority; in the Elder, of his continuance and eternity: in the learned man of his knowledge and wiſedome. Now, whereſoeuer the leaſt and loweſt title of the image of God appeareth, albeit it be blemiſhed with many infirmities, it is to be confeſſed and acknowledged; yea, to be honoured and reuerenced.

Reaſon 3.Thirdly, God will be ſeuerely reuenged on all ſuch as breake his order, and ſeeke to confound thoſe thinges which he hath diſtinguiſhed. The light of nature hath imprinted this Ordinance of God in all men, and the Heathen, liuing in darkneſſe and deſtitute of the light of the word of God and of the knoledge of true Godlineſſe, hauehave eſtabliſhed wholeſome lawes and ſharpe ſtatutes to that purpoſe, to auoid confuſion, and to maintaine a peaceable communion one with another. Old age was honourable llOuid. Faſtor. lib. 5. Cicero. lib. de Senect.among the Gentiles, ſo that the moe white haires they had on their heads, the moe wrinckles they had in their faces, and the leſſe ſtrength in their bodies: the more were they eſteemed of their equals, feared of young men, and honoured of all men. As eueryevery yeare did add to the time of their age, ſo it added reuerence to their perſons. When the keepers mmEccle 2, 3. 4, 5.Eccl 2:3Eccl 2:4Eccl 2:5of the houſe trembled, the ſtrong men bowed, the grinders ceaſed, the dores were ſhut vp, the lights were darkned, the Almond Tree flouriſhed, and the Daughters of ſinging were abaſed (all which are euident ſignes, not onelyonly of old age comming toward vsus, and approaching neere vntounto vsus, but preſent with vsus and attending vponupon vsus) then were they moſt regarded, nnPlutar. in vita Licurg.all other aroſe from their ſeates to honour them, no man durſt vtter an vnſeemly word, ſhew an vnreuerent geſture, or commit an vngodly action before them. If then we go about to quench the light of nature, and refuſe to reuerence thoſe that God hath exalted, it is no maruaile if he draw them out to ſhame and bring them to miſery which riſe vp againſt lawfull authority, or deſpiſe ſuch as he hath honoured, ouertaking them in their deuiſes, turning their wiſedome into fooliſhneſſe, and bringing vponupon them finall confuſion. We ſee this in the fearefull examples of Abſolon, Ahitophell, Shemei, Ioab, and ſuch like Childen of rebellion. The ſonne of Noah that mocked his father, ooGen 9.Gen 9is curſed with an heauy and horrible curſe. The Children of pp2 King 2, 242 Kgs 2:24Ierico that derided and reproached the Prophet, were torne in pieces with two Beares that came out of the Wilderneſſe. Seeing therefore that all ſuperiors hauehave the Image of God ſhining vponupon them, and ſeeing God on the one ſide commandeth them to be honoured, and on the other ſide threatneth to puniſh ſuch as deſpiſe them; it followeth, that ſuch as God preferreth, we muſt highly regard and yeeld them much honour.

Vſe 1The vſes remaine to be conſidered. Firſt, we learne from hence that it is no diſgrace or diſparagement to a mans modeſty, when ſuch as are bound by the law of God and nature and by all good order, do forget to yeeld their ſuperiors their due, or (which is worſe) do in pride and contempt inſult ouer them, to claime and chalenge that which is his right. The Apoſtle doth oftentimes remember his place and calling to the Corrinthians, which had forgotten him and reiected him. He putteth them in mind of his Office, qq1 Cor 9, 1, 21 Cor 9:11 Cor 9:2Am I not an Apoſtle? am I not free? hauehave I not ſeene Ieſus Chriſt our Lord? are ye not my worke in the Lord? If I be not an Apoſtle vntounto other, yet doubtleſſe I am vntounto you, for yee are the ſeale of my Apoſtleſhip in the Lord. This we ſee likewiſe in Samuell, rr1 Sam 12, 2, 3.1 Sam 12:21 Sam 12:3I am old and Gray-headed, I hauehave walked before you from my p. 179Childhood vntounto this day, beare record of me before the Lord and before his annointed, whoſe Oxe hauehave I taken? or whoſe Aſſe hauehave I taken? or whom hauehave I done wrong too? or whom hauehave I hurt? or of whoſe hand hauehave I receiued any bribe to blinde mine eyes therewith? and I will reſtore it you. We are bound to yeeld to eueryevery man his due as a debt which we owe vntounto him, according as God hath diſtributed his Talents among the ſeuerall degrees of men. This Chriſt himſelfe teacheth, ſſMat 22, 21Matt 22:21GiueGive vntounto Caeſar the things which are Caeſars, and to God the things which are Gods. So the Apoſtle ſaith, ttRom 13, 7.Rom 13:7Rom 13, 7. GiueGive to all men their duty, tribute, to whom ye owe tribute; Cuſtome, to whom Cuſtome; feare, to whom feare; honour, to whom ye owe honour. Whenſoeuer therefore this Honour, or Feare, or Reuerence is denied vsus which God hath giuen vntounto vsus, it is no Pride or haughtineſſe of heart, to challenge it, and require it at their handes that are bounde to yeelde it. If they will not know vsus, it is lawfull for vsus to knowe our ſelues. If they contemne vsus and caſt vsus at their feete, wee muſt learne to magnifie and make much of our Callinges and Guiftes. This reprooueth and condemneth thoſe that diſpraiſe and diſable them-ſelues too much, wherein there may be as cloſe and ſecret Pride, as in them that riſe vppe earely to praiſe themſelues. Wee muſt not denie the graces of GOD that are in vsus, but acknowledge them to the praiſe of God, and ſubmit our ſelues to the iudgement of others, that will not flatter for vsus for that we hauehave not, nor craftily conceale that which we hauehave.

Vſe 2.Secondly, ſeeing ſuch as excell vsus in Age, or any Guiftes, ought to bee much eſteemed of vsus, and preuayle verie much with vsus: it putteth all Inferiors in minde of many good duties. Firſt, it is required of them to praiſe and commend the Guiftes of God in them, and giuegive the glory of them to God the giuer. We muſt magnifie them, and preferre them before all others that hauehave not the ſame Guiftes, though they be our enemies and ſuch as hate vsus. Wee muſt not ſo much conſider their perſons, how they are affected toward vsus, as their Guiftes, they are the Guiftes of God, and therefore ſhould be acknowledged and approoued. They hauehave worthy Guiftes that we want, and yet are giuen for our good and benefite. Wee do not ſee their Guiftes ſo defiled with infirmities and mingled with Corruptions as our owne are; all which thinges ſhould helpe to adde Grace and Glory to the Guiftes that are in others. When Pharaoh perceiued the great Wiſedome that was in Ioſeph, uuGen 41, 43. Pſal 150, 22.Gen 41:43Ps 150:22hee ſpared not to ſpeake of it, hee ſhamed not to place him ouer all the Land of Egipt, to make him Lord of his houſe, and Ruler of all his ſubſtance, that he ſhould binde his Princes vntounto his will, and teach his Auncients wiſedome. So when Nebucadnezzer ſaw that Daniell was indued with knowledge and vnderſtanding from aboue, more then all the Aſtrologians and Enchaunters that were in Babilon, he doth confeſſe them to be in him, and reuerence him for them. So ought we all to do when we heare or behold the guiftes of God in our bretheren, let vsus acknowledge them and praiſe God for them.

This reproueth the common practiſe of thoſe that will diminiſh and diſgrace their guifts, and like of nothing but that which is in themſelues. Let vsus beware of Pride and Enuy, diſdaining others, deprouing, and leſſening ſuch inward graces of Gods ſpirit as are in them. If another man ſhould not readily acknowledge their outward guiftes wherein they glory, and reuerence them for their Parentage, Titles, and dignities, they would thinke themſelues wronged, and diſgraced, they would be ready to caſt them in the teeth with forgetfulneſſe of their duty. Why then ſhould not they confeſſe the inward guifts and heauenly graces that appeare in their bretheren, which are farre more excellent then the former? Secondly, it is our p. 180duty to make profit of the guifts of our Superiours, and take benefit by them. This is the end for which they were giuen by God himſelfe, and this is the vſe that we muſt make of them. It is a great bleſſing of God, when hee is gratious and bountifull vntounto his people, and largely and liberally beſtoweth his bleſſings vponupon them: we hauehave many examples of godlineſſe, of mortification, of patience, of meekneſſe, of mercy, and many other gifts in the godly, ſo that we may take counſell and comfort from them. Yea, as we are greatly to reuerence theſe guifts in others, ſo we muſt labour to feele them in our ſelues, and to keepe them in the Cloſſet of our owne hearts. It is aſhame to ſee others religious, and to bee without Religion in our ſelues? To ſee others godlie, and our ſelues to be without godlineſſe? To ſee ſo many graces in our Bretheren, and we remaine without grace? This is a plaine argument, that wee eſteeme nothing at all, and make no reckoning or account of any good guiftes in our Brethren, for as much as we are not deſirous to be partakers of them our ſelues. For whatſoeuer we regard in others, we will labour to hauehave and enioy our ſelues.

Laſtly, it behooueth all young perſons, to conceiue a reuerent opinion, and to carry a dutifull and diſcreet behauiour toward their elders, that are more auncient then they in yeares. Old men are in ſtead of Fathers, xx1. Tim. 5, 1.1 Tim 5:1and the Apoſtle would hauehave them to be exhorted as Fathers. Againe, old age is a bleſſing of God, which few obtaine and attaine vntounto, in compariſon of the reſt. The contempt of it, is the contempt of God, and a deriding of his Image, as appeareth by the commaundement expreſſed. Leuit. 19. When the Lord had preſcribed a reuerent behauiour toward aged men, hee addeth; yyLeui. 19, 32.Thou ſhalt dread thy God, I am the Lord: declaring thereby, that where there is want of reuerence to their perſons, there is the want of the feare of God, for he ioyneth riſing vp before the Elders, and the reuerencing of God together. Where the feare of God is not, there can bee no duty performed to men. This reprooueth the rudeneſſe, the common and cuſtomable ſauſineſſe that is in young perſons, that refuſe to giuegive them liberty and freedome to ſpeake before them. In all Companies, the younger is the readier to ſpeake, although he vtter nothing but words of folly and of vanity. Likewiſe, it reprooueth thoſe that will not giuegive them roome and place when they come in preſence. It is vndecent and vncomely in the Church or elſe-where, to ſee weake and feeble olde Men ſtand, and young Boyes to ſit downe on their ſeats, without wagging, ſtirring, or giuing place vntounto them. This is directlie contrary to the Law of God; Thou ſhalt riſe vp before the hore-head, and honor the perſon of the old man. We may now renew the complaint of the Prophet, in regard of this concluſion; zzEſay 3, 5.Isa 3:5The Children preſume againſt the ancient, and the vile againſt the honorable.

Vſe 3.Laſtly, ſeeing we muſt hauehave a great reſpect to ſuch as are in guifts aboue vsus, or in age before vsus, or goe beyond vsus in both, it teacheth vsus ſo to liue and behaue our ſelues, that we may be worthy of al honor & reuerence. Let ſuch as hauehave good guifts, imploy them to the greateſt good of others. He that hath receiued much, muſt bring forth much fruit, aaMath. 25, 20Matt 25:20as the Seruant that had fiue talents committed vntounto him, gained fiue other talents. So old men muſt be graue and ſober, and carry a Maieſty in their countenance, that they may after a ſort reſemble the Maieſty of God. As grauity and ſobriety agreeth to eueryevery age, ſo moſt eſpecially to the elder age; contrary to which, is lightneſſe, laſciuiouſneſſe, and waywardneſſe, which make them not honorable, but odious; not to be reuerenced, but to be diſpiſed in the eies of the younger ſort. Let them adorne their yeares with thoſe vertues bbTit. 2, 1, 2.Titus 2:1Titus 2:2which the Apoſtle nameth. Let the elder-men be watchfull, graue, temperate, ſound in the faith, in louelove, and in patience. If they be carefull to expreſſe theſe thinges which become wholeſome doctrine, they ſhall manifeſtly ſhew, that their liuing ſo long in the World p. 181hath not beene in vaine. The Wiſe man ccProu. 20, 29.Prov 20:29ſaith, The beautie of the young men is their ſtrength, and the glory of the aged is the gray-headed; that is, Wiſedom, Counſell, Experience, whereby they are more adorned, then the young man is beautified by his bodily ſtrength. For, the Ornaments of the minde are to be preferred before the properties of the bodie. Againe, they muſt bee examples of a godly life, and holye conuerſation, that youth may ſtand in feare to commit any vndecent and vnſeemely thing in their preſence. Thus Iob ſaith of himſelfe, ddIob. 29, 7.Job 29:7Chap. 29. When I went out of the gate, the young Men ſaw me, and hid themſelues. But when the Elder ſort are Ring-leaders aad examples of an euill and corrupt life, there is more grauity on their heads, then piety in their hearts; in their white haires, then in their behauiour; and ſo the Crowne of honour is taken from them, and they are iuſtly contemned, deſpiſed, and reproached of thoſe, of whom they ſhould be honoured. For, wee may ſee olde men ſo hardned in Wickedneſſe, that if a man would find whole heapes of wickedneſſe, he neede ſeeke no farther, but to them. Some, by their age and long experience, hauehave learned nothing but craft and ſpightfulneſſe, ſo as if a man ſhould frame himſelfe after their example, he ſhould hauehave neither faithfulneſſe in him, nor vpright dealing. Others are looſe and diſordered in their whole life. Some hauehave beene giuen to ſwearing and blaſpheming in their youth, and they are not reformed; nay they are more deformed in their age. Others, are ſo drenched and ſapped in Couetouſneſſe and Whoredome, as that they infect all places, and defile all perſons where they come, they delight in ſuch rotten and filthy communication, that euen yong men are aſhamed to heare them ſpew out ſuch vngodly and vnſauoury talke. Such as lead their liues as Fathers in the Church, and adorne their age with godlineſſe, ſhall not neede to be offended at theſe things, nor to ſay with the Lawyers in the Goſpell, eeLuke 11, 45.Luke 11:45In ſaying this, thou putteſt we to rebuke alſo. We are all to honour the gray-head, and to magnifie old age: For (as Salomon ffProu. 16, 31.Prov 16:31ſaith) Age is a Crowne of Glorie, when it is found in the way of Righteouſneſſe; Whereby hee meaneth, that olde age ſeaſoned with a Godly life and vpright, bringeth with it as great glorie, as a Crowne on the heade, and a Scepter in the hand dooth vntounto a King; and therefore ſuch olde men are greatly to be reuerenced, and highly to be eſteemed. But many, except they ſhould be honored for their Ignoraunce, Superſtition, Frowardneſſe, Maliciouſneſſe, Waywardneſſe, Couetouſneſſe, Drunkenneſſe, Licentiouſneſſe, and Selfe-will, there is nothing elſe to be found in them, to be learned of them, to be gathered from them. By theſe foule enormities, they bring themſelues into contempt, and bring ſhame and reproach vponupon their owne heades; ſo that no man defameth and diſhonoureth them ſo much as themſelues. For, doe they behaue themſelues with ſuch Stayedneſſe, Wiſedome, and Grauity, that yong men feare to behaue themſelues lewdly and licentiouſly in their ſight? Or do they ſhew themſelues examples of good thinges? Nay, they ſerue for nothing but to corrupt and infect youth, they be patternes, nay Patrons and Maintainers of all filthineſſe and looſe liuing. Surely, if young men miſ-behaue and miſgouerne themſelues, they are not to be excuſed, but to be reprooued, becauſe they ought to order their liues aright, ggEccles. 12, 1.Eccl 12:1and Remember their Creator in the dayes of their youth; and not deſerue to bee euill ſpoken or reported of: but Olde folke, are double worthy of the ſhame that men doo them, if they bee not honoured for their Vertues. They ſhould learne by their long life, and olde age, to growe in the knowledge of GOD, and his Sonne Ieſus Chriſt; to hate ſinne, to delight in righteouſneſſe, and daily to dye vntounto the Worlde, that as they beare about them a bodie declining and decaying in ſtrength, ſo they ſhould bee renewed in the inner man, long after eternall life, and not neſtle them-ſelues heere vppon the earth, as if they ſhoulde continue for euer therein, nor purſue ſo greedily after the Worlde, when p. 182they can ſcarſe go or creepe vp and downe in the world. It is a teſtimonie of Gods great mercy toward vsus, when he lengthneth our life, and prolongeth our dayes to the laſt period and power of Nature; Oh, how might wee hauehave profited in the knowledge of Religion, in the feare of God, in the wayes of godlineſſe, in the meanes of ſaluation, and in good example of life? If wee had learned, ſince wee entered into Chriſtianity, but nowe a little, and then a little; heere a Precept, and there a Precept; we might (in ſhort ſpace) hauehave attained to a great meaſure of vnderſtanding, and bee daily fitted to Gods Kingdome. But alas, ſuch as ſhould bee olde in Faith, are verie Babes and Children, a thing greatly diſgracefull and reproachfull to their yeares & condition.

The Apoſtle chargeth the Corinthians, hh1 Cor. 14, 20 Epheſ. 4, 14.1 Cor 14:20Eph 4:14that they ſhould not be Children in vnderſtanding, as concerning maliciouſneſſe, hee would hauehave them Children, but in vnderſtanding to be of ripe age. Whereby wee ſee, that aged perſons do quite degenerat from that which they ought to be, when they remaine voyde of knowledge, and deſtitute of ſpirituall Wiſedome, and ſuffer many that are young in yeares, to ouertake them, yea to ouer ſtrip them, and go many degrees before them. If a man ſhould binde his ſonne an Apprentiſe to ſome Science or Occupation, and when he had ſerued his time, ſhould be to ſeeke in his trade, and bee neuer a whit the more his Crafts-maiſter, in the ending of his yeares, then he was at the beginning, we would thinke hee had loſt his time, and complaine of the iniury of the Maiſter, or of the careleſneſſe of the Seruant. If a Father ſhould put his ſonne to Schoole, and hee alwayes continue in the loweſt Fourme, and neuer aſcend higher, wee woulde iudge great negligence to be eyther in the Maiſter, or in the Scholler. Behold the Church of God is the Schoole of Chriſt, and the beſt place to learne the Science of all Sciences, if we hauehave liued long therein, ſome of vsus twenty, ſome thirty, ſome forty yeares, and ſome longer, and yet be no wiſer in Religion, then a childe of ſeauen yeares old, iiHeb. 5, 12.Heb 5:12is it not aſhame for vsus, and may wee not bee condemned of great negligence in the matters of our ſaluation? Let vsus examine our ſelues how wee hauehave profited, and compare our proceeding in knowledge with the length of time that God hath graunted vntounto vsus. He may iuſtly require great things of vsus, and challenge at our hands much fruite, who hath affoorded vntounto vsus, great meanes for our growth and encreaſing in all good things.