A commentarie vpon the epistle of Saint Paule to Philemon VVherein, the Apostle handling a meane and low subiect, intreating for a fraudulent and fugitiue seruant, mounteth aloft vnto God, and deliuereth sundry high misteries of true religion, and the practise of duties œconomicall. Politicall. Ecclesiasticall. As of persecution for righteousnesse sake. ... And of the force and fruit of the ministery. Mouing all the ministers of the Gospell, to a diligent labouring in the spirituall haruest ... Written by William Attersoll, minister of the word of God, at Isfield in Suffex.

8 Wherefore, although I haue 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.

IN the words going before, wee haue heard the preface or entrance of this Epistle, consisting partly in the Title of it, and partly in certaine Prayers v∣sed 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 haue 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 besee∣cheth, we shall see afterward, Verse 10.

This is to be obserued touching the order of the words. Now, let vs consi∣der 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 in∣treateth him. Loue, 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 loue, 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 haue before commended in thee, and thou so diligently and deuoutly shew∣est vnto 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 loue toward Phile∣mon, 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 Loue, 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,

for the cause of Christ and his Gospell, yet the loue and tender affection I beare vnto thee, do moue me rather to beseech and to intreat thee.

Now let vs see what may be obserued 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 be∣tweene them, h and as Paule did oftentimes, according as himselfe testifyeth in his Epistles. Which condemneth those that stand strictly vpon their right, i and 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, k nor 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 giue occasion of speaking euil against the Gospell. Se∣condly, the Apostle publisheth his liberty to command, but it is onely in Christ whose Ministers he and we are, and not our owne. Thus he calleth himselfe an Apostle, l 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 giue 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 vnto 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 vs. Thirdly, marke how farre his authority stretcheth and ex∣tendeth, 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 peo∣ple 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 loue 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 giue 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 m of the Crosse in our selues, and from being offen∣ded 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 commen∣deth himselfe, and purchaseth authority vnto his Ministry, whereby he signi∣fieth not onely that he is an Apostle, but somewhat more; an Apostle, a priso∣ner; that is, adorned with the markes and tokens of Apostolicall honour, see∣ing 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 per∣secuted, is more then a Christian: and euery faithfull man and woman, the more they are tried by suffering for the Gospell, the more they are to be ho∣noured and the better to be esteemed in the Church.

[I haue 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 Apostle∣ship, of the greatnesse of his age, and of the sufferings of bonds and imprison∣ment. Heereby we learne, that the Pastor by his Office hath power and au∣thority to require and to command men as the Minister of Christ to do their duties. The Teachers of the Church haue power by their calling and place

that they are employed in, to be bold with their people, they haue an interest in them, to vrge them to good things. We see then, that the Ministry is an of∣fice of power, and the Ministers must haue 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 char∣ged by Ahab to be a troubler of Israel, he answered with freedome of speech, and boldnesse of spirit, and vehemency of zeale, n I haue not troubled Israell, but thou, and thy Fathers house, in that yee haue 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 Inhabi∣tants thereof, o That except they repented; within forty dayes they should bee de∣stroyed.

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 speak∣eth to him, p Behold, 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, q the Prophet sayde vnto 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 vnto himselfe ouer the people, and he sheweth what power he had by reason of his Ministry. When hee giueth sundry instructions to diuers degrees a∣mong the Corinthians, he saith, r Vnto the vnmarried I command, not I, but the Lord. And in another place, s Seeing then that we haue such trust, wee vse great boldnesse of speech. It is noted by the Euangelist, t that Christ taught as one ha∣uing authority, and not as the Scribes, that is; boldly, not fearefully; zealou∣sly, not coldly; with great power, not as one that telleth a dreame. The A∣postle writing to Timothy, doth not onely gently intreat him, but straightly charge him u before God and the Lord Iesus Christ, and the elect Angelles, that he obserue those things, without preferring one to another, and do no∣thing partially. And in the Chapter. following, I charge thee in the sight of God, who quickneth all things, and before Iesus Christ, which vnder 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 x the lat∣ter 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 suffe∣ring 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 vs by the Ordinance of God, power, and Au∣thoritie are alwayes ioyned to the Pastors Office, and neuer to be seuered and deuided from it.

Let vs see what are the Reasons. First, if wee consider the names that are giuen vnto them, and the honourable Titles whereby they are called, we shall be moued to confesse their calling to be accompanied with power vn∣der Christ. They are y Fathers in Christ, but Parents may be bolde with their children. They are Pastors z and Shepheards, but the Shepheard is to direct & order the Sheep of his pasture. They a are Ambassadors, but the Ambassador is not sent without authority from him that sendeth him. They are b Captains of the Lords hoast, but the Captaine hath rule and gouernement ouer those that are vnder his charge and regiment. If then the true Ministers of Christ be Fathers, Shepheards, Ambassadors, and Captains vnder Christ the great shep∣heard of the Sheepe, their Office cannot be without iurisdiction and authori∣ty ouer the people of God committed to their charge.

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 vs to the know∣ledge of Christ, to the bosome of the Church, and to the Kingdome of Hea∣uen. Their Office is to conuert sinners, and to saue soules. When Christ as∣cended vp into Heauen, he appointed Pastors and Teachers in his Church c for the repairing of the Saintes; for the worke of the Ministry, and for the edi∣fication of the body of Christ, till we all meet together (in the vnity of faith and that acknowledging of the sonne of God) vnto a perfect man, and vnto the measure of the age of the fulnesse of Christ. So the Apostle exhorteth Ti∣mothy to take heed to himselfe, to exercise his guifts, to giue attendance to Reading, to be diligent in exhortation, and to continue in deliuering sound Doctrine, d because 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 prea∣ching of the word of God, and therefore the Ministers are said to saue their owne soules, and the soules of others.

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, e We 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 giue or worke faith in the hearers, either in whole or in part, it is God onely that giueth encrease and a blessing vpon his owne meanes, but they are the instruments which he imployeth. He commandeth the Ministers to preach, and he giueth a bles∣sing to their preaching. The Minister laboureth on the heart and conscience God reformeth it, and giueth the grace of repentance. The Minister deliue∣reth 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 bestow∣eth mercy and forgiuenesse of sinnes vpon him. Thus God ratifieth their word, and after a sort tieth his blessing vnto it. Seeing rherefore, that the Ministers of the word haue many titles of power and iurisdiction giuen vnto them, see∣ing they are the meanes and instruments appointed to bring vs 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.

Let vs 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, f If a man desire the Office of a Bishop, that is, a Minister of t••e Gospell, he desireth a worthy worke, not onely a worke, but a worthy worke. Therefore this Office, is not onely a lawfull calling; but a worthy calling. It is hard to discharge it aright, for who g is sufficient for these thinges? but those thinges that are hard, are excellent. The Minster beareth the person of Christ in preaching the word and admini∣string 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 true∣ly 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 Mi∣nisters of God, and to the Ministry of his word, that he admitteth them as

ioynt-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 Mini∣sters commission giuen him of God, when he hath preached righteousnesse to man, h God will haue mercy on him, and will say to the Minister, Deliuer him that he go not downe into the pit, for I haue receiued reconciliation. This the Apostle saith, i Now then are wee Ambassadours for Christ, as though God did beseech you through vs, 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, k I will giue vnto thee the Keyes of the Kingdome of Heauen, and whatsoeuer thou shalt binde vpon 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 haue the Keyes committed vn∣to them, they are appointed to bring the Children of God into the sheepe∣fold of Christ. They shut the Kingdome of Heauen against all vnbelee∣uers, 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 be∣leeuers and penitent persons, by preaching that they shall enter into the king∣dome of Heauen and enioy eternall life. To this end and purpose Christ spea∣keth to his Apostles after his ascension, l Whose sinnes soeuer ye remit, they are remitted, and whose sinnes ye retaine they are retained. True it is, God onely forgiueth sinnes properly, but he hath appointed his Ministers to preach, publish, and to witnesse to their consciences that repent and beleeue the Gos∣pell, that all their sinnes are forgiuen. And on the other side to preach and de∣clare that such as will not beleeue and repent, shall neuer haue their sinnes forgiuen them. For, how the Ministers binde and loose, shutte and open, forgiue and retaine, the Prophet Esay sheweth, m when hee sayeth, Chapter 44. I will destroy the Tokens of the Sooth-sayers, and will make them that con∣iecture, Fooles: and turne the Wisemen backeward, and make their knowledge foo∣lishnesse; but he confirmeth the worde of his seruant, and performeth the Counsell of his Messengers. Whereby we see, that God dooth binde and loose, for∣giue 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 recko∣ning or account of this ordinance, which is the power of God, and the wise∣dome of God.

First, it condemneth those that thinke the Ministers proud and presump∣tious, and accuse them as saucie and malapart, when they commaund vs from the Lord, and checke vs for our sinnes. It is their dutie, not onely 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, vn∣lesse they would dishonor their Lord that sent them, and bring iudgment vpon 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 pun∣nishment. So the Embassadors & Lieutenants of Iesus Christ, if they shold not cōmand and charge vs (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, n Let a man so think of vs, as of the ministers of Christ, & disposers of the secrets of God, & as for the rest, it is required of the dis∣posers, that euery man be found faithful. Zachariah reprouing Ioash & his princes for their Idolatry, o they 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

Citty, and to exhort them to amend their wages and their workes, they could not beare his wordes, but threatned to kill him. Secondly, it reproueth those that account the Ministers, their Vassals and Slaues, whereas the case of a Pa∣stor is not to be made an vnderling or a blocke for euery one to insult & tread vpon, as the wicked Worldlings vse them. This is the measure indeed that is met vnto vs, this is the recompence that is receiued by vs, and this is the complaint that the Apostle maketh, p I thinke that God hath set forth vs, the last Apostles, as men appointed to death, for we are made a gazing stocke vnto the world, and to the Angels, and to men; vnto this houre we both hunger and thirst, & are naked, and are buffeted, and haue 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 vpon our calling to the Ministry, euen as much re∣proach is laid vpon the profession of Christ in sincerity. The Prophet decla∣reth that his aduersaries reioyced at his calamity, and hated him wrongfully, because q he followed goodnesse, so do the Ministers of the Gospell suffer much hatred and contempt by wicked and prophane men, because they dis∣couer 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 there∣by they may disgrace them: this draweth them to cast all contempt and disho∣nour vpon 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 en∣dure 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 r sweet sauour of God as well in them that perish, as in them that are saued. Thirdly, the high ex∣cellency 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 haue the Milke and to cloth themselues with the wooll of the sheepe, and yet disdaine to feed the sheepe. These are they that loue s the cheife places at feastes, and to haue the cheife seates in the assemblies, and greetings in the Markets, and to be called of men Rabbi, Rabbi. Ambition and vaine glory haue tied vp their tongues, and made them cleaue to the roofe of their mouthes. Coueteousnesse and idlenesse haue choked them and stopped the passage of their voice. Pride in themselues and contempt of others, haue sowed vp their lips and made them cast the care of the flocke vpon their substitutes, who many times are as care∣lesse 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, t he 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

discharge 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 con∣secrate their sonnes to God, in the seruice of the Ministry, thereby to gaine soules to him and to his kingdome?

Fourthly, if it be a calling of such dignity, it reprooueth those that run be∣fore 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 ne∣cessary to giue this charge to Timothy, a young man (though he were of rare hope, and of excellent guifts) u To fly the lusts of youth, and to follow after righ∣teousnesse, Faith, Loue, and peace, with all them that call on the Lord with a pure heart. And in another place he saith, x Let no man despise thy youth, but be vn∣to them that beleeue an ensample, in word, in conuersation, in Loue, in Spirite, in Faith, in Purenesse. If hee had this neede of instruction, howe much more others?

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 lit∣tle or nothing to maintaine their Minister? There is growne in many congre∣gations 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 plea∣sed, 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 mur∣mure and repine at his allowaunce, and thinke euery thing too much, that is bestowed that way.

Lastly, it reproueth such as regard not the censures of the Church, inflicted vpon 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, wher∣by he is authorized to exercise spirituall iurisdiction in Church-matters, not onely to preach, but to punish; not onely to teach, but to correct; not onely 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; y Verily I say vnto 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 haue 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 autho∣rity onely to rule and to teach, but were restrained to take vp the rod to cor∣rect and chastise the obstinat & sluggard, what Scholler would harken or giue 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 Schol∣lers

of 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, haue exercised & ex∣ecuted the same according to his ordinance. Hence it is, that the Apostle re∣prouing an heinous offence amongst the Corinthians, and shewing the vse of Ecclesiasticall correction, saith, z What will ye? Shall I com vnto you with a rod, or in loue and in the spirit of meekenesse?

Secondly, seeing boldnesse to command vnder Christ, belongeth to the office of the Minister; it teacheth vs, and putteth vs in minde of manie good duties; as first, to aske this guift of God, and craue of him to indue vs with the zeale of his glory, and other graces of his spirit, that we may speake the word a boldly, as we ought to speake. We see an example heereof in the Apo∣stles, when they heard the threatnings of the enemies of the Gospel, b They 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 vnto 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 haue filled Ierusalem with yoar Do∣ctrine, and ye would bring this mans bloud vpon vs. 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 euery 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, c Crie 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 haue 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 He∣rod, 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 haue a good warrant out of the word, and then go boldly in∣to the fielde, and feare not to looke the enemy in the face. True it is, if wee haue not our Commission signed and sealed vnto vs, wee haue 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 vs, d and whatsoeuer hee commaundeth vs, that wee must speake. So, when God had stretched out his hand, and touched the mouth of the Prophet Ie∣remy, hee sayde; Bee not affraide of their faces, for I am with thee, to deli∣uer thee, sayth the Lord. Thus hee speaketh to Ezekiell, e I haue made thy Face strong against their Faces, and thy Fore-head harde against their Fore-heades, I haue 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 Rebelli∣ous 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 Cal∣ling, bringing them-selues and their Ministry, vnder the subiection and slauerie of others. The Apostle by all meanes seeketh to magnifye his Ministery, and to beautifie his Calling. Hence he saith, f Am not I an A∣postle, am not I free? This reprooueth those that serue the lustes and plea∣sure 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 commaunde∣ment

of the people, g when they saide vnto him, Make vs Gods to go before vs, 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, h when 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 vnto him the pa∣terne 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 vs. We haue a plaine way set before vs, wee ought to walke in it, wee must not decline ey∣ther 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 Pro∣phet Micah complaineth of such Prophets in his time, as flattered the peo∣ple in their sinnes, i And Prophesied vnto them of Wine and of strong drink, and in such Prophets the people delighted. The Lord chargeth Ieremy, k to 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 vs beware of such smooth tongues, that flatter with their lippes, and bring vs in danger of destruction. Salomon teacheth vs, l That 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 flat∣terers, 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 Au∣thority, and turne it into tiranny, but employ it vnto edification, not to the destruction of the Church, or any member thereof. This the Apostle plainly teacheth concerning himselfe, m Though I should boast somwhat more of our au∣thority, which the Lord hath giuen vs for edification, and not for your destruction, I should haue no shame. And in another place, n Wee haue 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 vnder Christ: we are his Substitutes and Lieutenants. He is the cheefe Shepheard of the Sheepe. We must not beare our selues o as Lords ouer his heritage, but as ensamples to the flocke. Christ himselfe testifieth, that he was among them as one that p serued: For the sonne of man came not to bee serued, but to serue, and to giue his life for the ransome of many. Let vs haue the same mind in vs, that was in christ Iesus; let vs 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.

Lastly, it serueth for instruction of the people, that they despise not the Mi∣nistry of the word, but alway readie to heare it with reuerence. For where∣soeuer 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 teach∣eth vs to reason, q The 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 reue∣rence, and entertayned with the inwarde obedience of the soule. Hence it is that our Sauiour Christ sayth, r Hee 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

teach 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 haue it againe, how would hee respect him, and reward him? A godly Minister is such a one vnto thee, s who when A∣dam had lost himselfe, and all his posteritie, and that peerlesse Iewell of righ∣teousnesse the whole wealth of our soules, can truely tell vs who did steale it away from vs, and how it is to bee recouered againe. The Deuill is the Theefe; Christ doth restore it: Faith applyeth Christ, the Word of God wor∣keth 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 vpon 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 vnto the death, and euen to damnation, the man of God can heale the deadly wound that Sa∣tan 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 t will 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 re∣ceiued 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 scor∣neth 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 u acknowledge them that laboured among them, and haue them in singular loue for their workes sake; so wee ought to feare those that are set ouer vs in the Lord, for their worker sake. So he witnesseth that the Galathians x recey∣ued 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 wri∣ting to the Phillippians, sayth, y As yee haue alwayes obeyed mee, not as in my presence onely, 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 vnto 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 pre∣sence 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, z that tremble at his Worde, and are of humble and con∣trite 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

are fed, and their desires followed, and their humors pleased. They are wil∣ling 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 rea∣dy 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 haue the Physitian shew vnto others their diseases, but would haue his owne disease discoue∣red vnto him; so is it profitable vnto vs, to see our owne sinnes, and to heare our owne corruptions reuealed and manifested vnto vs. If we once desire to come out of our sinnes and iniquities wherein wee haue liued; if once they become bitter and vnpleasant vnto vs, it will bee no griefe or burthen, to see our selues stripped, and layde open to the view and sight of the worlde. Let vs 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 vnto the end.

Verse 9. [Yet for your loues sake I rather beseech thee.]

Heere we haue 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 con∣taineth 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 loue. The Apostle ha∣uing to do in this place with a matter of Christian moderation and equitie, wherein hee might from the Lord command with authoritie, doth notwith∣standing pray and beseech; and when hee might lawfully vrge and require the practise thereof, hee rather resolueth to vse gentle, humble, and louing meanes. The Doctrine arising from hence, is this; That the Seruants of God, ought to vse mildnesse and meekenesse in deliuering the will and mes∣sage of God to his people, rather intreating them with lenitie, then comman∣ding them with authoritie, albeit they haue 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 smoa∣king Flaxe, hee sayth, c Come vnto 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 giue vp your bodies a liuing Sacrifice, holy, and accep∣table vnto 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 vs, we pray you in Christs stead, that ye bee reconciled to God. And in the tenth Chapter of the same Epistle, d I 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, e Dearly beloued, I beseech you as Pilgrims and Straungers, abstaine from fleshly lusts which fight against the soule, and haue your conuersation honest among the Gentiles. Like∣wise the Apostle Iohn writing to a Noble woman by byrth but more noble by Faith and Religion, saieth, f I now beseech thee (Ladie) not as writing a newe Commaundement vnto thee, but the same that wee had from the beginning, that wee loue one another. Whereby we see, that it is a dutie required of vs, that in deliuering the word of God, & in declaring his will, we should vse milde∣nesse rather then sharpenesse; gentlenesse, rather then roughnesse; beseech∣ing

rather then commanding; and meekenesse of spirit, rather then threatning of iudgement.

Now to confirme this doctrine, sundry reasons may be rendred and produ∣ced. First, we are bound to vse those meanes, and to take that course, which is most forcible & effectual. But to deale with loue and lenity, and to handle our brethren kindly and meekly, is most likely to preuaile with most men. There∣fore the Apostle requireth, g that 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 giue 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.

Secondly, this course well and duely obserued, serueth to perswade them with whome wee deale of our loue and tender affection towardes them. For louing and friendly dealing, argueth louing and affectionate mindes, and with whomsoeuer we haue to doo, it is a great meanes of preuailing, and the readie way to bend and encline him vnto 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 in∣to the right way, vnlesse hee can assure his owne heart that wee loue him, and seeke his good, and desire his Saluation. It is Loue 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 loue them, and that all our Doctrines, Instructions, and Re∣proofes, proceede onely from this Fountaine, before wee can mooue them to Attention, Reuerence, and Obedience, vnto that which they heare deli∣uered. Hence it is, that the Apostle in sundrie places, writing to diuers Churches, and moouing them to followe the examples and exhortations giuen vnto them, laboureth to perswade them of his vnfaigned Loue to∣wardes 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.

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 haue destroyed his Persecuters and enemies, h he prayed for them, he intreated pardon for them, that their sinne might bee forgiuen. Therefore the Apostle Peter teacheth vs, that we are prouoked to a patient bearing of wrongs, and suffering of trobles, by the example of Christ, saying, i For 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 loue of the speaker; and lastly, maketh vs like to Christ, whose example is a perfect patterne of all meeknesse and moderati∣on, it followeth, that it is carefully to be vsed of vs when we speak to the peo∣ple of God, in the name of God.

Let vs see what Vses may bee raysed and remembered vnto vs out of this Doctrine. First, we learne that mercie and compassion, yea all tokens and testimonies of loue are to be shewed toward Malefactors, euen when Iu∣stice

is 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 vpon 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 A∣chan was apprehended, and his sinne discouered, whereby hee had offended God, sinned against his expresse commandement, and troubled Israell, he said vnto him, l My sonne, I beseech thee, giue glory to the Lord God of Israel, & make confession vnto him, and shew me now what thou hast done, hide it not from me. Cru∣elty 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 dispositi∣on, 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 con∣tempt and all shamefull calumniations. This also is the practise of their succes∣sors the Romish Cleargy, who are the followers of them in malice and cruel∣ty, when the faithfull haue beene, not only conuented before them, but con∣demned of them, they haue 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 vn∣seemly 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, m and are to execute the Iudgements of God, with whome is no iniquity, nor respect of persons, neither receiuing of reward. Iehu the King of Is∣rael, executing the iudgements of the Lord against the house of Ahab, accor∣ding to al the word of the Lord, n is 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 cor∣rupt; 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 visi∣ted 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 onely what we do, but in what sort and ma∣ner, to what end and purpose wee doo it. It is our dutie to shew Mercie and Loue to Offenders, euen in punnishing of Offenders. Wee must haue re∣spect to their bodies and soules: We must admonish, reprooue, threaten, and correct, in great compassion and mercy, not in rage and reuenge to fly vpon them.

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? I aunswere, the Apostle giueth direction what to do in this case, o Be angry, but sinne not; let not the sunne go downe vppon your wrath, neither giue place to the Deuill. If wee breake out suddainly into any passion, let vs speedily recal that affection, and not suffer it long to lodge with vs. 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 per∣uersenesse. So it is sayd of Christ, p that hee looked round about him angerly,

mourning 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, q 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. Againe, it may be saide, that the Prophet Dauid, Psal. 109. and in many other places, r prayed 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. I answere, we haue not the same spirit that they had, and consequently haue not the same warrant. They were Prophets, and God reuealed vnto 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 onely 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 car∣ried with an euill desire of Reuenge, of Enuie, of Hatered, and of Emula∣tion.

Againe, the imprecations of the Prophets, are prophesied of plagues to come, but we haue no such extraordinarie instinct reuealed vnto vs, to knowe what is to come: wherefore, wee cannot alledge their examples for our imi∣tation, 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 vnder vs, to banish tiranny; and treading of them vnder 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 haue all one Creator. This consideration wee finde to haue s bin 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 vs in the wombe? This the Apostle also t teacheth, Eph. 6. Ye Maisters doo the same things vnto them, putting away threatning: and know that euen your May∣ster 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 loue, then to compell them by rigor. We must endeuour that al bit∣ternesse, and anger, and wrath, crying, and euill speaking bee put away from vs: 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 re∣proue meekely and modestly, least whilst we go about to amend them, wee make them worse. It is an heauenly Counsell giuen by the Apostle, u Brethe∣ren, 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 haue 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 loue nor charitie to cloake his euill doings, or to dissemble his lewdnesse which he hath com∣mitted, but we must haue 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 haue pittie on his soule, when we see it sinking into perdition?

Secondly, seeing we are to winne men rather by gentlenesse and loue, we must acknowledge that gteat wisedome and discretion is required in the Mi∣nistry, to diuide the word of God aright, and to bee able to apply himselfe to

euery degree and calling of men. Hence it is, that the Apostle saith, writing to Timothy, x Rebuke 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 ten∣der dealing. When the people of God went out to warre. y the Lord comman∣ded 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 Gentle∣nesse, 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 spi∣rituall Temple of God, some haue soft hearts of flesh, & are of humble & con∣trite spirits, like the bruised reed or the smoaking flaxe, others haue 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, z Haue compassion of some, in put∣ting 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 haue beene, a he said vnto 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 loue 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, b 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 com∣mandement to destroy Agag, and his substance, together with the Amale∣kites, c he gaue life to those that God would haue him put to death, and shew∣ed 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, d The blewnesse of the wound serueth to purge the euill, and the stripes within the bow∣els of the Belly. Thus it falleth out also oftentimes in the Church. When the incestuous person among the Corrinthians was (according to the Ordi∣nance of God,) to be cast out, he was suffered in the Church, and had not the censures of the Church executed against him, e so 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, f they 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 ter∣rour and feare of all stubborne and vnrepentant sinners. Secondly, it repro∣ueth such as are too sharpe and rigorous, against offenders, and forget all rules

of Charity toward them. All lawes must not be written with bloud. The law of God, albeit it did not stint what stripes euery offender should haue that de∣serued stripes, yet it limiteth and restraineth what number they should not ex∣ceed, that the offender might thinke himselfe loued, not hated: all the Cor∣rections that God laieth vpon his Church come from loue. True it is, the Pa∣stors 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 be∣gin 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 perpe∣tually to be obserued touching offenders, g If 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 euery 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 haue 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 vs. Thus they haue noted and marked vs out with the blacke cole of condem∣nation, who deserue rather to be excommunicated by vs, had they not volun∣tarily excommunicated themselues from vs. On the other side, it behoueth vs to shew compassion to them that sinne of ignorance or infirmity, and to season our admonitions and exhortations with a louing affection, let vs beare with them so long as we see any hope of amendment, following the example of Moses, h who mourned and prayed for the Isralites fallen in Idolatry, and of Christ, i who wept ouer Ierusalem to make them weepe for their sinnes, who seemed to haue 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 haue burdened them from time to time with mens Traditions, so for eue∣ry slight matter they haue thundred against them with their excommunicati∣ons, and thereby made themselues terrible to the whole world. Hence it is, that the Pope and his Bishops threaten Princes, chalenge authority to excom∣municate them, to depose them, and to discharge their subiects of subiection and alleageance. This is cruelty ioyned with impiety, this is seuerity accom∣panied with Hipocrisie, this is cursing and banning, contrary to the Christian faith, and therefore being causelesse they cannot come.

Thirdly, and last of all, we learne for our obedience, that whensoeuer en∣treating, 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 vnto them. The sinne of contempt and contumacy is fearefull, when the bountifulnesse of God is despised, his mer∣cies loathed, his patience and long suffering abused. If we will not heare when he crieth to vs, k we shall cry also in the daies of our misery, and he will not heare vs in our trouble, but mocke at our affliction. Our Sauiour remem∣breth the Iewes, that he would often haue gathered them together, as an Hen gathereth her Chickens vnder her winges, but they would not, and therefore their Habitation should be left vnto them desolate. First, he preached mer∣cy, 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 vnto him,

but 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 vs in this Land more then fifty years, he hath preached vnto vs by his mercies, he hath intreated vs and prouoked vs by peace, by plenty, by patience, by temporall blessings, by spirituall bles∣sings, by prosperity which the glorious Gospell of Christ hath brought with it, he hath planted his Vine among vs, he hath looked for good fruit answeara∣ble to such great meanes and long mercies. But what haue we perfourmed according to that which God hath expected? and how haue we behaued our selues in respect of this bountifulnesse which we haue tasted and receiued? Surely, we become euery yeare worse then other, l more barren, and lesse fruit∣full; we are not onely void of good fruits, but full of euill fruits, bearing no∣thing but leaues of vanity, and shewes of Hipocrisie. We cannot deny, but God (as a carefull dresser of his Vineyard) hath often times beene constrai∣ned to take his pruning knife into his handes, he hath scourged vs by famine, and chastened vs by plague and pestilence; yea, still doth visit vs in sundry pla∣ces, and yet though he haue put vs into the furnace, and tried vs with the fire of his iudgements, he cannot purge out our drosse, or take away our tinne, or cleanse away our corruptions from vs, 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 haue 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 remai∣neth for vs, m but 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 vs prepare to meet our God by vnfained repentance, let vs forsake our sinnes which bring all curses and callamities vp∣on vs. If his mercies will not moue vs, his iudgements shall remoue vs out of our places. The Figge-Tree is first n Husbanded 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 vpon 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 vs, & so he doth deale with vs, if his word could con∣uert vs, his iudgements should not ouertake vs; if his mercy could turne vs, his iustice should not destroy vs; if his loue could saue vs, his wrath should not condemne vs.

[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 di∣uerse reason of commanding. Now we haue 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 vnto him (which he might iustly doe) in regard of sundry pri∣uiledges of his calling, of his age, of his sufferings and imprisonment that he sustained for the cause of Christ. 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 vnto vs 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 haue receiued. The Apostle teacheth that the King and Magistrate are to be honoured, a Let euery soule be subiect to the high∣er powers, for there is no power but of God, and the powers that be, are ordained of God. And 1 Pet. 2. 17. Honour b all men, loue brotherly fellowship, feare God, honour the King. Thus also he speaketh a little before, Submit your selues vnto all manner Ordinance of man for the Lords sake, whether it be vnto the King as vn∣to the superior, or vnto Gouernours as vnto them that are sent of him, for the pun∣nishment 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, c Thou 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 ex∣ample heereof we haue recorded in the booke of Iob in Elihu, when Iobs three friendes ceased to answeare him, he began saying, d I 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. Like∣wise touching the teachers and Ministers of the Gospell, the Apostle saith, e The Elders that rule well, let them be had in double honour, specially they which la∣bour in the word and Doctrine. And in another place, f Obey them that haue the ouersight of you, and submit your selues, for they watch for your soules, as they that must giue accounts, acknowledge them that labour among you and are ouer you in the Lord, and admonish you, that ye haue them in singular loue 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 per∣son, 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, g Be 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 vnto vs, and preferred before vs in calling, in age, in guiftes, in sufferings, or any other prerogatiues, are much to be accounted off, and greatly to be re∣spected of vs.

This truth will better appeare vnto vs, and be more deeply grounded in vs, if we marke and obserue the reasons whereon it standeth as vpon a firme foun∣dation 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 h where 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 Mo∣ther (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 vn∣to 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 vpon the earth; if we re∣spect either his precept, or regard our owne profit, we are bound to acknow∣ledge those priuiledges of age or guiftes which he hath giuen them, and to honour them for them.

Secondly, all superiors, in what respect soeuer they be placed aboue vs and set before vs, do beare the Image of God. He hath sealed them in the fore∣head 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 i power and glory of God, Dan. 2, 37. In the father, k of his prouidence and authority; in the Elder, of his continuance and eternity: in the learned man of his knowledge and wisedome. Now, where∣soeuer 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.

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, li∣uing in darknesse and destitute of the light of the word of God and of the kno∣ledge of true Godlinesse, haue established wholesome lawes and sharpe sta∣tutes to that purpose, to auoid confusion, and to maintaine a peaceable com∣munion one with another. Old age was honourable l 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 euery yeare did add to the time of their age, so it added reuerence to their persons. When the keepers m of the house trembled, the strong men bow∣ed, 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 onely of old age comming toward vs, and ap∣proaching neere vnto vs, but present with vs and attending vpon vs) then were they most regarded, n 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 mar∣uaile 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 bring∣ing vpon them finall confusion. We see this in the fearefull examples of Ab∣solon, Ahitophell, Shemei, Ioab, and such like Childen of rebellion. The sonne of Noah that mocked his father, o is cursed with an heauy and horri∣ble curse. The Children of p Ierico that derided and reproached the Pro∣phet, were torne in pieces with two Beares that came out of the Wilder∣nesse. Seeing therefore that all superiors haue the Image of God shining vpon them, and seeing God on the one side commandeth them to be honou∣red, and on the other side threatneth to punish such as despise them; it fol∣loweth, that such as God preferreth, we must highly regard and yeeld them much honour.

The 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 su∣periors 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, q Am I not an Apostle? am I not free? haue I not seene Iesus Christ our Lord? are ye not my worke in the Lord? If I be not an Apostle vnto other, yet doubtlesse I am vnto you, for yee are the seale of my Apostleship in the Lord. This we see like∣wise in Samuell, r I am old and Gray-headed, I haue walked before you from my

Childhood vnto this day, beare record of me before the Lord and before his an∣nointed, whose Oxe haue I taken? or whose Asse haue I taken? or whom haue I done wrong too? or whom haue I hurt? or of whose hand haue I receiued any bribe to blinde mine eyes therewith? and I will restore it you. We are bound to yeeld to euery man his due as a debt which we owe vnto him, according as God hath distributed his Talents among the seuerall degrees of men. This Christ himselfe teacheth, s Giue vnto Caesar the things which are Caesars, and to God the things which are Gods. So the Apostle saith, t Rom 13, 7. Giue 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 there∣fore this Honour, or Feare, or Reuerence is denied vs which God hath gi∣uen vnto vs, it is no Pride or haughtinesse of heart, to challenge it, and re∣quire it at their handes that are bounde to yeelde it. If they will not know vs, it is lawfull for vs to knowe our selues. If they contemne vs and cast vs 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 vs, but acknowledge them to the praise of God, and submit our selues to the iudgement of others, that will not flatter for vs for that we haue not, nor craftily conceale that which we haue.

Secondly, seeing such as excell vs in Age, or any Guiftes, ought to bee much esteemed of vs, and preuayle verie much with vs: it putteth all Infe∣riors in minde of many good duties. First, it is required of them to praise and commend the Guiftes of God in them, and giue the glory of them to God the giuer. We must magnifie them, and preferre them before all others that haue not the same Guiftes, though they be our enemies and such as hate vs. Wee must not so much consider their per∣sons, how they are affected toward vs, as their Guiftes, they are the Guiftes of God, and therefore should be acknowledged and approo∣ued. They haue worthy Guiftes that we want, and yet are giuen for our good and benefite. Wee do not see their Guiftes so defiled with infir∣mities 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, u hee 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 vnto his will, and teach his Auncients wise∣dome. So when Nebucadnezzer saw that Daniell was indued with know∣ledge 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 vs acknowledge them and praise God for them.

This reproueth the common practise of those that will diminish and dis∣grace their guifts, and like of nothing but that which is in themselues. Let vs 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 re∣uerence 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 con∣fesse the inward guifts and heauenly graces that appeare in their bretheren, which are farre more excellent then the former? Secondly, it is our

duty 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 vnto his people, and largely and liberally bestoweth his blessings vpon them: we haue many examples of godlinesse, of mortifica∣tion, of patience, of meeknesse, of mercy, and many other gifts in the god∣ly, so that we may take counsell and comfort from them. Yea, as we are great∣ly 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 o∣thers 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 par∣takers of them our selues. For whatsoeuer we regard in others, we will labour to haue 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, x and the Apostle would haue them to be exhorted as Fathers. Againe, old age is a blessing of God, which few obtaine and attaine vnto, in comparison of the rest. The contempt of it, is the contempt of God, and a deriding of his I∣mage, as appeareth by the commaundement expressed. Leuit. 19. When the Lord had prescribed a reuerent behauiour toward aged men, hee addeth; y 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 toge∣ther. 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 giue 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 re∣prooueth those that will not giue 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 vnto 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; z The Children presume against the ancient, and the vile against the honorable.

Lastly, seeing we must haue a great respect to such as are in guifts aboue vs, or in age before vs, or goe beyond vs in both, it teacheth vs so to liue and be∣haue our selues, that we may be worthy of al honor & reuerence. Let such as haue good guifts, imploy them to the greatest good of others. He that hath receiued much, must bring forth much fruit, a as the Seruant that had fiue ta∣lents committed vnto 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 eue∣ry age, so most especially to the elder age; contrary to which, is lightnesse, las∣ciuiousnesse, 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 b which the Apostle nameth. Let the elder-men be watchfull, graue, temperate, sound in the faith, in loue, and in pa∣tience. If they be carefull to expresse these thinges which become wholesome doctrine, they shall manifestly shew, that their liuing so long in the World

hath not beene in vaine. The Wise man c saith, 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, d Chap. 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 ex∣amples 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, despi∣sed, 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, haue learned nothing but craft and spightful∣nesse, so as if a man should frame himselfe after their example, he should haue neither faithfulnesse in him, nor vpright dealing. Others are loose and dis∣ordered in their whole life. Some haue beene giuen to swearing and blas∣pheming in their youth, and they are not reformed; nay they are more defor∣med 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, e In saying this, thou puttest we to rebuke also. We are all to honour the gray-head, and to magnifie old age: For (as Salomon f saith) Age is a Crowne of Glorie, when it is found in the way of Righteousnesse; Where∣by hee meaneth, that olde age seasoned with a Godly life and vpright, bring∣eth with it as great glorie, as a Crowne on the heade, and a Scepter in the hand dooth vnto a King; and therefore such olde men are greatly to be reue∣renced, and highly to be esteemed. But many, except they should be hono∣red for their Ignoraunce, Superstition, Frowardnesse, Maliciousnesse, Way∣wardnesse, Couetousnesse, Drunkennesse, Licentiousnesse, and Selfe-will, there is nothing else to be found in them, to be learned of them, to be gathe∣red from them. By these foule enormities, they bring themselues into con∣tempt, and bring shame and reproach vpon 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 Maintai∣ners 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, g and 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 vnto 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

they can scarse go or creepe vp and downe in the world. It is a testimonie of Gods great mercy toward vs, when he lengthneth our life, and prolongeth our dayes to the last period and power of Nature; Oh, how might wee haue 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) haue 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 & con∣dition.

The Apostle chargeth the Corinthians, h that they should not be Children in vnderstanding, as concerning maliciousnesse, hee would haue them Chil∣dren, 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 re∣maine 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 Appren∣tise 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 careles∣nesse of the Seruant. If a Father should put his sonne to Schoole, and hee al∣wayes 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 haue liued long therein, some of vs twenty, some thirty, some forty yeares, and some longer, and yet be no wiser in Religion, then a childe of seauen yeares old, i is it not ashame for vs, and may wee not bee condemned of great negligence in the matters of our saluation? Let vs examine our selues how wee haue profited, and compare our proceeding in knowledge with the length of time that God hath graunted vnto vs. He may iustly require great things of vs, and challenge at our hands much fruite, who hath affoorded vnto vs, great meanes for our growth and encreasing in all good things.

Notes

• The order of the words.
• The meaning of the words.
• Obseruations out of these wordes.
• h

  1 Cor 9, 4.
• i

  1 Cor 10.
• k

  1 Cor 9, 12, 15.
• l

  Galtath. 1, 1.
• m

  2 Tim. 1, 8. Ephes. 3, 13.
• Doctrine 1. The Office of the Pastor, is an Office of power and au∣thority.
• n

  1 Kin. 18, 18
• o

  Ionas 3, 4.
• p

  Ier. 10, 1.
• q

  Ier. 20, 4.
• r

  1 Cor. 7, 10.
• s

  2 Cor. 3, 12.
• t

  Math. 7, 29.
• u

  1 Tim. 5, 21. and 6, 13.
• x

  2 Tim. 4, 1, 2
• Reason 1.
• y

  1 Cor. 4, 15.
• z

  Ephe. 4, 11.
• a

  2 Cor. 5, 20.
• b

  Hebr. 13, 7.
• Reason 2.
• c

  Ephe 4, 11, 12.
• d

  1 Tim 4, 16.
• Reason 3.
• e

  1 Cor 3, 9. and 2 Cor, 6, 1
• Vse 1.
• f

  1 Tim 3, 1.
• g

  2 Cor 2, 16.
• h

  Iob 33, 24.
• i

  2 Cor 5, 20.
• k

  Mat 16, 19.
• l

  Iohn 20, 23.
• m

  Esay 44, 25, 26.
• The first reproofe.
• n

  1 Cor 4, 1, 2
• o

  1 Cor 24, 20
• The second reproofe.
• p

  1 Cor 4, 9. 11.
• q

  Psal 38, 20.
• r

  2 Cor 2, 15.
• The third re∣proofe.
• s

  Mat 23, 6, 7.
• t

  Mat 9, 35.
• The fourth reproofe.
• u

  2 Tim. 2, 22.
• x

  1 Tim. 4, 12.
• The fift re∣proofe.
• The sixt re∣proofe.
• y

  Math. 18, 18
• z

  2 Cor. 4, 21
• Vse 2.
• a

  Ephes. 6, 20.
• b

  Acts 4, 29. & 5, 28, 29.
• c

  Esay 58, 1.
• d

  Ier. 1, 7, 8.
• e

  Exek. 3, 8, 9.
• f

  1 Cor. 9, 1.
• g

  Exo. 32, 1, 4.
• h

  2 Kings 16, 2, 10.
• i

  Mich. 2, 11.
• k

  Ier. 1, 17.
• l

  Prou. 29, 5.
• m

  2 Cor. 10, 8
• n

  2 Cor. 1, 24
• o

  1 Pet. 5, 3.
• p

  Luke 22, 27 Math. 20, 28.
• Vse 3.
• q

  Mal. 2, 7.
• r

  Luke 10, 16
• s

  Perk. of the Ministr.
• t

  Ioh. 10, 27.
• u

  1 Thes. 5, 12, 13.
• x

  Gal. 4, 14.
• y

  Phil. 2, 12.
• z

  Esa. 66, 2, 5.
• Doctrine 2. Gentle means are to bee vsed rather then se∣uere, to per∣swade men to the truth.
• c

  Mat. 11, 28.
• d

  2 Cor. 10, 1.
• e

  1 Pet. 2, 11.
• f

  2 Iohn 5.
• Reason 1.
• g

  2 Tim. 2, 25.
• Reason 2.
• Reason 3.
• h

  Luke 23, 34
• i

  1 Pet. 2, 21.
• Ʋse 1.
• l

  Iosh. 7, 19.
• m

  2 Chro. 19, 5, 19, 6.
• n

  Hosea 1, 4.
• Obiection.
• Answere.
• o

  Ephes. 4, 26.
• p

  Marke 3, 5.
• q

  Reuel, 2, 6.
• Obiection.
• r

  Ps. 59, & 109
• Answere.
• s

  Iob 32, 13, 14.
• t

  Ephes. 6, 9.
• u

  Gal. 6, 1, 2.
• Vse 2.
• x

  1 Tim 5, 1, 2.
• y

  Deut 20, 10
• z

  Iude 1, 22.
• a

  1 Sam 2, 23.
• b

  1 King, 20, 42.
• c

  1 Sam 15.
• d

  Prou 20, 30
• e

  1 Cor 5, 6.
• f

  Reuel 2, & 4
• g

  Mat 18 15.
• h

  Exod 32, 31.
• i

  Luke 19, 41.
• Vse 3.
• k

  Prou 1, 28.
• l

  Esay 5, 4.
• m

  Heb 10, 27.
• n

  Luk 13, 9.
• Doctrine 3. Superiors in guiftes & age, are to be re∣uerenced a¦boue others.
• a

  Rom 13, 1.
• b

  1 Pet, 17 2 13, 14.
• c

  Leuit 19, 32
• d

  Iob 32, 6.
• e

  1 Tim 5, 17.
• f

  Heb 13, 17. 1 Thes 5, 12, 13.
• g

  2 Tim 1, 8. Ephe 3, 13.
• Reason 1.
• h

  Exod 20, 12 Deut 5, 16. Ephe 5, 2, 3.
• Reason 2.
• i

  Dan 2, 37. Psal 82.
• k

  Mat 23, 9.
• Reason 3.
• l

  Ouid. Fastor. lib. 5. Cicero. lib. de Senect.
• m

  Eccle 2, 3. 4, 5.
• n

  Plutar. in vita Licurg.
• o

  Gen 9.
• p

  2 King 2, 24
• Vse 1
• q

  1 Cor 9, 1, 2
• r

  1 Sam 12, 2, 3.
• s

  Mat 22, 21
• t

  Rom 13, 7.
• Vse 2.
• u

  Gen 41, 43. Psal 150, 22.
• x

  1. Tim. 5, 1.
• y

  Leui. 19, 32.
• z

  Esay 3, 5.
• Vse 3.
• a

  Math. 25, 20
• b

  Tit. 2, 1, 2.
• c

  Prou. 20, 29.
• d

  Iob. 29, 7.
• e

  Luke 11, 45.
• f

  Prou. 16, 31.
• g

  Eccles. 12, 1.
• h

  1 Cor. 14, 20 Ephes. 4, 14.
• i

  Heb. 5, 12.