The order of the words, and interpretation of them. In this Epistle we are to consider two thinges: First, the Praeface, in the three first verses. Secondly, the substance and matter of the Epistle, in the rest. The Prae­face or entrance, containeth the inscription or Title, in these two verses, & sun­dry prayers in the foure verses following. The inscription, remembreth both the parties writing; to wit, Paul and Timothy: and likewise, the persons to whom the Epistle is written; Philemon, Apphia, Archippus, and the Church that was in Philemons house. These persons, as well writing, as written vnto, are not barely and nakedly set downe, but are described by their seuerall notes and titles giuen vnto them, wherein are contained seuerall Arguments of perswasion, to mooue Philemon to that whereunto he exhorteth and intreateth him. And first for him­selfe, a Captiue and Prisoner, hee mooueth him to respect his suit, in regard it was the suit of one vnder persecution, bound in chaines, and kept in thraldome, whom he ought to pitty, especially seeing he was a Prisoner of Iesus Christ; that [Page 8] is, not for any bad cause, but for the professing and Preaching of the glorious Gospell of Christ. Secondly, he ioyneth in this suit with him, Timothy a Brother, nay more then a Brother, a famous Euangelist, whose commendation was tho­roughout all the Churches, who with him intreated for his Seruant. Moreouer, concerning those to whom this Epistle is written; first Philemon himselfe is men­tioned, with whom he presumeth to preuaile, both because there is mutuall loue between them, louing one another in the truth and Christian Faith, and because he is a fellow-helper, seeking to promote and further, by all good meanes, the course of the Gospell, in both which respects, there should be a neere familiari­ty and speciall interest one with another.

Secondly, to him he ioyneth Apphia, which seemeth to be his Wife, both be­cause she hath the second place after Philemon, and because she is set before Ar­chippus, who was the Pastor and Minister of that Church, as we shall see after­ward. He calleth her a beloued Sister, most deare vnto him for the common faith, mouing her also to plead this cause, and to further this request with her husband, whom he would not nor could not deny, in so reasonable a suit.

Thirdly, he nameth Archippus, and calleth him a Fellow-Souldier, because they of the Ministery (if they be faithfull) are in continuall warfare, not onely a­gainst the continuall engines and assaults of Sathan, who withstandeth their Mi­nistery, but against false teachers, and against many vnreasonable men, as also against the sinnes and corruptions that raigne or arise in their seuerall charges. We see how men destitute of faith, make continual warre against them, one way or other.

This man thus described by his Office, was Pastor and Preacher of the word in the Church of Colosse, Colos. 4, 17. as appeareth by the wordes of the Apostle, writing to the Colossians. Chap. 4. Say to Archippus, take heed to the ministery that thou hast receiued in the Lord, that thou fulfill it. He nameth him with the rest, because the Pastors and Ministers of the Church, ought to preuaile much with all the profes­sors and people that are vnder their charge, beeing to them in place of Fathers, that may or should commaund in the Lord.

Lastly, he remembreth the Family of Philemon, which he doth entitle with an honorable Name, calling it a Church: which serueth to the singuler commenda­tion of this Seruant of God, as one that did so guide, instruct, and gouerne his priuate Houshhold (as all faithfull Gouernours of Families ought to do) as that it might truely be reputed a company and Congregation of Men, Women, and Children, that are dedicated vnto God, to his worship and obedience, accor­ding to the saying of Christ; Math. 18. Where two or three be gathered together in my name, there am I in the midst of them. Euery Christian Family, is a particular and little Church, where God is sincerely honoured and worshipped, which is another speciall reason to win Philemon to his purpose, thinking so reuerently and religi­ously of him and his priuate charge.

Obseruations out of these verses poin­ted out. It remaineth after the order and interpretation of the wordes, to see what Obseruations arise out of the same. If wee should stand vppon euery parti­cular point that might be raised out of the Text, it would be both endlesse and fruitelesse. Againe, the Scripture is as a liuely Fountaine, that can neuer be dryed vp: it is as a rich Treasury, that neuer can be emptyed. VVhere­fore, before that we come to handle the principall and especiall Doctrines, it shall not bee amisse to point out diuers instructions that the Apostle intima­teth.

And first, marke, that among all that are heere named, none is mentioned without his Title of honour, to teach, that euery one ought to haue some-what to commend him, and whosoeuer lead an vpright and holy life, their name ought to be renowned and honoured in the Church of Christ, which should also cause them to be well reported of vnto posterity.

Secondly, obserue that Paule ioyneth with him Timothy: he excelled him in the greatnesse of guifts, and in the function of Apostle-ship, yet hee calleth him [Page 9] his Brother, thereby giuing vs an example of Christian modesty, whereby it commeth to passe, that the godly, as they are placed in an higher degree, do be­haue themselues so much more lowly. So the Apostle willeth vs, Rom. 12, 16 Phil. 2, 3. Not to be high minded, but to make our selues equall to them of the lower sort, and to thinke better of others then of our selues.

Thirdly, albeit he were the principall that wrote, and Philemon the chiefe to whom this Epistle is written, yet to himselfe he ioyneth Timothy, and to Phi­lemon he annexeth as Helpers in his suit, Apphia his Wife, Archippus the Mi­nister, and the rest of the Church in his house, all which he mustereth together as meane, to make an attonement with his Maister, which example teacheth all Christians, especially the Ministers of the word to seeke peace, and labour to make peace among Bretheren, that one may be reconciled vnto another, and al men liue in charity and vnity together. Heereunto commeth the counsell and commaundement of Christ our Sauiour; Math. 5, 9. Blessed are the Peace-makers, for they shall be called the Children of God. Hereby we shall giue comfort to mens consci­ences, and remooue the stumbling blockes and offences that daily arise among Neighbours. On the other side, we may truly say; Curssed are all debate makers, for they shall be called the Children of the Deuill. For such as make debate and raise contention, and kindle strife between Brother and Brother is as it were casting Oyle into the fire, are not of God, who is the Authour of loue, but are guided by the spirit of the Deuill, whose workes they follow and practise.

Fourthly, in ioyning all these as Mediators for Onesimus, we see the singular wisedome of the Apostle, he leaueth nothing vnattempted to effect his purpose. He doth not deale slightly and rawly, but vseth conuenient meanes and fit per­sons to worke this reconcilement. For he employeth and ioyneth the helpe of Apphia and Archippus to appease the Maister, and to draw him to receiue his Seruant into his former fauour. This is the dealing that Christ prescribeth; Mat. 18, 16. That we should take with vs two or three, that by their authority, reconciliation may be effected, and euery word may be confirmed.

Lastly, obserue, that notwithstanding the difference in gifts and sex betweene the persons here named and expressed, they haue all some marke of loue set vpon them, they are Bretheren and Sisters, they are frends and fellow-helpers, and all deare one to another: to teach vs that there ought to be a neere coniunction, not to be dissolued; and a fast not of loue, not to be loosed betweene all those that are true members of the Church, and professors of the faith.

‘ Paule a Brother of Iesus Christ, and Brother, &c.]’ Here are many persons hea­ped together. In all this, we see the Apostle is exceeding earnest, vsing all the reasons and most effectuall perswasions that he can, to obtaine this his purpose, whereunto he mooueth Philemon. He marcheth together in battell array, as it were an army of Arguments, to constraine him to yeeld: yea, euery sentence, or rather word of the sentence, seemeth to bee as a Furnace to dissolue the heart, and to melt the affections of Philemon into loue and compassion toward his Seruant that had so deceiued and abused him: the Lord also, heerein shewing what care he hath, and what care all other Christians should haue for the com­forting, releeuing, and curteously entertaining of the simplest and basest seruants of God. Doct. 1. Good thinges must be ear­nestly follo­wed after. From this practise of the Apostle, we learne that good things must be carefully and earnestly followed; yea, by all the meanes we can bee pursued after. It is not enough to doe good thinges, but we must doe them in a right manner, we must bee forward and feruent in the doing of them. So dooth Paul in this place set vpon Philemon, and omitteth nothing that may serue his present purpose. Great was the Exod. 32, 19, 20, 22. zeale of Moses for Gods glory against the Ido­latry of the people, and afterward for their pardon and forgiuenesse. The first Table requireth our loue to God, Math. 22. Withall our heart, with all our soule, with al our strength: and the second Table requireth vs, To loue our Neighbour as our selfe: so that whether wye performe the duties of the first or of the second Ta­ble, we must performe them heartily, sincerely, and earnestly. The Prophet Da­uid [Page 10] had a zeale as hot as fire; Psal. 96, 10. So that the zeale of Gods house did eate him vp. When we call vpon the Name of God; Rom. 12. Wee are commaunded to be feruent in Prayer. In the high work of the Ministery, 2 Tim. 4, 2. we are charged to Preach the word in season, and out of season, to improue, rebuke, and exhort, with all long suf­fering and doctrine. In hearing the word, wee are willed to be swift to heare. In all the workes of Sanctification, we are Gal. 6, 10. warned while we haue time, to doe good to all men, and to redeeme the time, because the daies are euill. The A­postle noteth of himselfe touching his owne practise; 1 Cor. 9, 19. That to the Iewe he be­came as a Iew, that he might winne the Iewes: To the Gentiles he became as a Gen­tile, that he might win the Gentiles: to the weake he became as weake, that hee might win the weake: and he became all thinges to all men, that by all meanes he might saue some. All which testimonies and consents, prooue directly, that we must follow after good things diligently.

Reason 1. The Reasone remaine to be considered. First, God is delighted with di­ligence and earnestnesse in our callings, and is wont to yeelde a blessing vnto it. He promiseth, that such Pro. 2, 3, 4. As cry after knowledge, and search for wisedome as for Siluer, and desire it as a Treasure, shall vnderstand the feare of the Lord, and finde the knowledge of God. Earnest Prayer alwaies preuaileth and auaileth much with God. Luke 18, 2. Iam. 5, 16. Feruent zeale addeth wings, and maketh it mount vp on high, and pierce the Heauens, where Lip-labour is lost labour, and bringeth nothing, but returneth empty to him that made it, like the Dew, that being raised vp in the day by the beames of the Sunne, falleth downe againe in the euening.

Reason 2. Secondly, earnestnesse and zeale are of great waight and force to prouoke others to imitation. We must bee examples to them, and seeke to draw them to follow vs. This should comfort and encourage vs vnto well doing, inso­much as we shall stirre vp other to be like vs, and to walke in our steppes. This is the reason which the Apostle teacheth, writing to the Corinthians: 2 Cor. 9, 2. I know your readinesse of minde, whereof I boast my selfe of you vnto them of Macedo­nia, and say, that Achaia was prepared a yeare agoe, and your zeale hath prouoked many.

Reason 3. Thirdly, mens hearts are hardned, and their affections frozen, they shut their eyes, they stop their eares, and they turne away their hearts from the truth; and therefore in regard of this Iron or Brazen age into which wee are fallen, all meanes that can be taken, and all occasions that can be vsed, are too little, (though most earnest) to worke vpon such tough and rough Mettall. This doth the Apostle prophesie of long age, when perswading Timothy to wait with all diligence vpon his office, hee addeth this as a reason; 2 Tim. 3, 4. For the time will come, when they will not suffer wholesome Doctrine, but hauing their eares itching, shall af­ter their owne lusts get them an heape of Teachers, and shall turne their eares from the truth, and shall be giuen vnto fables. Seeing therefore the earnest doing of good thinges bringeth downe a blessing from God, prouoketh men to an imi­tation, and seeing many are hard-hearted, that they will not easily bend and yeeld; it followeth, that we are bound to do all good duties that belong vnto vs diligently, not carelesly: forwardly, not faintly: feruently, not coldly.

Vse 1. Let vs now see what good Vses may necessarily be concluded from hence. First, we learne, that zeale and forwardnesse is a grace and guift of the Spirit to be commended, honoured, and magnified in the Seruants of God. The Lord himselfe commended and blessed the zeale of Phinehas. The Apostle Gal. 4, 18. saith; It is a good thing to loue earnestly alwaies in a good thing. This reproueth those that reproach it, and cannot abide it in others. They scorne and scoffe at the Seruants of God for doing their duty, and so make themselues culpable of an horrible sinne. But let not vs be ashamed of the taunts and reproches of them that hate vs and deride vs, because we desire to serue the Lord in the vprightnes of our hearts. The time will come, when we shall receiue the ioy, and they the shame.

We haue a notable example hereof in Michall, Sauls Daughter, and Dauids Wife. When she not able to comprehend the inward motions of Dauids ioy­full heart, leaping and dancing before the Lord, bringing home the Arke with shouting of voyce, with sound of Trumpet, and with gladnesse of heart, despi­sed him in her heart, and came out to meete him, and said; 2 Sam. 6, 20 O how glorious was the King of Israell this day, &c. Then Dauid said vnto Michall: It was before the Lord, which chose me rather then thy Father and all his House: and I will be yet more vile then thus, and will be low in mine owne sight. Where we see, it is, and euer hath been, the lot of Gods Seruants, to be branded and vpbraided for their zeale, it was neuer liked of cold and carelesse men, that are neuer earnest in any thing but in wickednesse, nor forward, but in following the prophanenesse of their owne hearts. While they delight themselues in the pleasures of sinne, and walke in their owne corrupt desires, they are earnest enough: but when they should practise the duties of godlinesse, and shew by their godly conuersation whose Seruants they are, there appeareth no life of Gods spirit in them, they re­maine as dead and sencelesse men.

Ʋse 2. Secondly, negligence and coldnesse in Religion, and in performing the du­ties of Christianity, are great sinnes which wound the Soule, and procure the wrath of God. The Prophet pronounceth those accursed, that doe the worke of the Lord negligently. The Church of the Laodicea is seuerely threatned, to be Spewed out Reuel. 3, 16. of the mouth of Christ, because it was neither hot nor cold, but luke warme. The Idolaters, both among counterfeit Christians, and ignorant Gen­tiles, exceede oftentimes the true professors in feruency and zeale, they spare not their substance and possessions. The Pharisies compasse Math. 23, 15 Sea and Land to win one Proselite. It is a shame and reproch for vs, to come behinde them that are so blindly led. God will not be dallied withall in the matter of Religion, either we must serue and acknowledge him as we should, or not at all. The Prophet cried out to the Israelites; 1 Kings 18. Why halt ye betweene two opinions? If God be God, follow him; but if Baall be God, follow him. It is a vaine worship to serue the Lord with the Blinde, Leane, and Lame, as it were with the offall of our affec­tions, or with the Dregs of our workes, and to turne vnto him halfe our face, and the other halfe to the Deuill, or to our owne lusts. Is not this an igdinity Mal. 1, 8, 9. which a man of any place and reckoning will not take at our hands? It were better for vs neuer to know or acknowledge true Religion, then to know and acknowledge it negligentlie, without profite, without conscience, without zeale, without yeilding vnfained obedience vnto it, hauing it onely swimming in our Braines, and resting in our Lippes, but neuer entring into our hearts.

Vse 3. Lastly, seeing we must be feruent in good thinges, it serueth to season our zeale, and to temper it with knowledge that it be not blinde. If our zeale bee blind and ignorant, the more earnest and forward, the worse it is: the faster we runne, the further we hasten out of the way. True zeale, is a feruency of the Spirit, arising of a mixture of loue and anger, compelling men earnestly to maintaine the glory of God, and drawing from them sorrow and greefe of hart, when he is any way dishonoured. This is grounded vpon the word, and is cau­sed by beholding a breach of Gods Commaundements. This appeared in Lot, when he beheld the vncleane conuersation of the beastly Sodomites. Blind zeale, is, when we are hot and hasty, beside the warrant of the word of God. The Apostle Paule witnesseth, touching the Israelites; Rom. 10, 2. That they had the zeale of God, but not according to knowledge: yea, he testifieth of himselfe before his con­uersion; Gal. 1, 14. That he profited in the Iewish Religion aboue many of his Companions, and was much more zealous of the Traditions of his Fathers. So Christ foretelleth, Iohn 16, 1. That the time should come, that whosoeuer killed them, should thinke that he did God seruice. Let vs therefore take heede, that we giue not liberty to our best affe­ctions to runne out, but rule them as they ought, and order them within the compasse of the word. All thinges are not to be done of all men. Euery Man must consider what belongeth vnto him in his place and calling. Wee must [Page 12] weigh our guifts, and how we are fitted to euery worke, so shall we haue praise of God, and comfort in our worke. And thus much touching the generall Do­ctrine, arising from the earnest manner of the Apostles writing, vsing all meanes to perswade Philemon to receiue his Seruant. Now let vs come to the wordes particularly, and in order.

‘ Paul a Prisoner, &c.]’ In other Epistles, he calleth himselfe an Apostle of Christ, and a Seruant of God: but heere hee calleth himselfe a Prisoner, which is as glorious a Name, and as honourable a Title, as the other, among all the faith­full, and he doth more glory in this, then in the other. He was a chiefe Apostle, & piller of the Church of God, the Teacher of the Gentiles; yet we see he is im­prisoned, and is not ashamed to mention it, but remembreth his imprisonment and suffering, as an aduantage to gaine credit with Philemon in his suit. Doct. 2. It is no dis­grace to the Seruants of God to be cast in prison for the Gospels sake. We learne from hence, that it is no indignity or dishonour to the true Seruants of God, to be clapt in the Stockes, to be cast into Prison, or to be put to death for the Gospels sake. I say, imprisonment, afflictions, and troubles, fall vpon the best Seruants of God, without any reproch or shame vnto them. We see this in Ioseph, who through the false suggestion of his Mistris, and rash credulity of his Maister, Gen 39, 20. was committed to prison. When Michaiah had deliuered the truth of God, and resisted the false Prophets that deceiued the King; 1 King. 22, 27. He com­maunded him to be put in Prison, and to be fed with Bread of Affliction, and with Water of Affliction, vntill he returned in peace. Ieremy is put in prison because he prophesied, Ier. 32, 2. That the Citty should be taken, and the people deliuered into the hands of the King of Babylon. Iohn, by the commaundement of Christ, wri­ting to the Church of the Smyrnians, telleth them; Reu. 2, 10. That it shall come to passe, that the Deuill shall cast some of them into Prison, and bring them vnto tribulati­on, but willeth them to feare none of those things which they should suffer. So the Apostle Paul, is not ashamed of his afflictions, but reioyceth in them, and after a sort boasteth of them, 2 Cor. 11, 25 enduring the bitternesse of the Crosse, the hardnes of imprisonment, the danger of death, the bearing with Roddes, the perrill of Shipwracke, the stoning with stones, the buffeting of Sathan, the blewnesse of the woundes that were giuen vnto him. Paule and Silas were cast into prison, Acts 16, 24. And had their Feete made fast in the Stockes, but they prayed and sung Psalmes vnto God, so that the Prisoners heard them. All these consents of Scripture serue to teach vs, that it is no disgrace or reproch vnto the Children of God, to suffer in a good cause at the hands of euill men.

Reason 1. Let vs weigh the reasons which helpe to wipe away the shame of the Crosse. First of all, God in the sufferings of his Seruants, aymeth at their good and be­nefit, he would haue their Faith purified, their patience tryed, and their obedyence manifested. The Gold is cast into the Furnace, not to consume it, but to refine it: not to wast it, but to purge it. Thus doth Peter the Apostle teach in his first Epistle; 1 Pet. 1, 7. That the tryall of your Faith being much more precious then Golde that perisheth (though it be tryed with fire) might be found vnto your praise and ho­nour, and glory, at the appearing of Iesus Christ. So Iohn teacheth the Church, that the Instruments of the Deuill, which are the cruell persecuters, should cast some of them into prison that they might be tryed. He might haue said, that they might be destroyed, that they might murmur against God, and despaire of his mercy, for this was the purpose of the Deuill: but he pointeth vs vnto the pur­pose of God, and the end that hee respecteth in all our sufferings; which is, to proue his owne guifts, and to make manifest the secrets of our hearts.

Reason 2. Secondly, if we respect the good and profit that redowneth to others by our sufferings, we should not be ashamed of the Crosse, no, nor to lay downe our liues for the Brethren. For they serue for the confirmation of the Faith of o­thers, that they seeing their patience and constancy may be strengthened in the truth, and imboldned to make confession thereof with cheerefulnesse. Thus doth God deale contrary to the purpose of the Deuill, and all deuillish men; who labour by all meanes to weaken the faith of the Church, by raising persecutions [Page 13] against the particular members thereof, which God altereth and turneth to an­other end. The Apostle speaking of his owne afflictions, saith; Phil. 1, 12, 13, 14. I would yee vnderstood Brethren, that the thinges which haue come vnto me, are turned rather to the furthering of the Gospell, so that my bands in Christ are famous throughout al the Iudgement Hall, and in all other places, insomuch, that many of the Brethren in the Lord are boldned through my bandes, and dare more franckely speake the word. Shall we be ashamed of those things which God hath sanctified, to be meanes of strengthening our Brethren? True it is, if we should measure thinges by the corrupt iudgement of a naturall man, it seemeth vnlikely and vnpossible that the sufferings of the godly, should turne to the gaine and furtherance of the Gospell: but God often worketh out his owne glory contrary to all humaine wisedome. Who would imagine, that out of death should spring life, or that the bloud of the Marty [...] should be the seede of the Church? But thus it plea­seth him to manifest his owne honour, and to shew that hee is infinite in wise­dome.

Reason 3. Thirdly, if we respect the persecuters of the faithfull, they must be discerned thereby, to bee wicked men and deadly enemies, working out their owne de­struction, and sealing vp their owne reprobation. For as the cause of the god­ly is made more famous, and spread abroad farre and neere for which they suf­fer: so such as persecute them shall come to confusion, and doe bring vpon themselues swift damnation. The Apostle speaking of the vnbeleeuing Iewes, saith; 1 Thess. 2, 15, 16. They killed the Lord and their own Prophets, they persecuted the Apostles, and forbad them to Preach vnto the Gentiles, to fufill their sinnes alwaies, for the wrath of God is come on them to the vtmost. Seeing therefore God will haue the faith of such as suffer tryed, the godly that beleeue confirmed, and the perse­cuters discerned to bee most wicked men, no man should be ashamed of the crosses and troubles that befall vnto him.

Vse 1. Now let vs see the Vses. First, this serueth to condemne sundry sorts of men, that esteeme not aright of the sufferings of the faithfull, nor iudge of them with righteous iudgement. It reprooueth such as wonder at them lying in af­fliction, as at Psal. 102, 6. an Owle in the desart, or a Pellicane in the Wildernesse, so that they are as a Sparrow vpon the house top sitting alone. It reprooueth such as thinke them the greatest Sinners, and measure the condition by the chastisement that they suffer, like the friends of Iob, who iudged him to bee a deepe dissembler, and an hollow hearted Hypocrite, because he suffered such thinges. How ma­ny are there that insult ouer the godly, when they are humbled vnder the crosse, and feele the hand of God vppon them? How many are there that e­steeme of them when they are in peace and prosperity, but leaue them in time of trouble, and forsake them in the day of their calamity, as the Apostle 2 Tim. 4. complaineth of many men?

Lastly, it reprooueth such as are discomforted in their profession, and offen­ded at the calamities that befall others for the faiths sake, and faint for the Seruants of God. On the other side, let vs learne better things, and not iudge rash iudgement against the righteous. Let vs not thinke it strange, to see the best men troubled and euilly dealt withall, by euill and carnall Wretches of this World. It was the lot of Christ our Sauiour; Esay 53, 3. He was despised and reiec­ted of Men, he was a man full of sorrowes, and not esteemed. It was the lot of all the Prophets and Apostles, and is the portion of all the Seruants of God in these daies, and shall be to the end of the World. It is in vaine for vs to thinke, to be exempted out of the common condition of these men. Let vs not be of­fended at their sufferings, not shrinke backe for the troubles that doe befall them. Let vs not thinke them the greatest Sinners for their greatest sufferings, nor reproch them as wicked men, for sustaining the reproches of wicked men. All they that iudge thus, are deceiued in their iudgement. When the Disciples shewed Christ of the Galileans, whose bloud Pilate had mingled with their sa­crifices, [Page 14] Luk. 13, 2. he answered & said vnto them; Suppose ye that these Galileans were greater sinners then all the other Galileans, because they haue suffered such things? I tell you nay: but except ye amend your liues, ye shall all likewise perish. Or thinke you that those eighteene vpon whom the Tower in Siloam fell and slew them, were sinners aboue all men that dwell in Ierusalem, I tell you nay: but except ye repent, ye shall all likewise perish. Lastly, let vs be so farre from triumphing ouer them, and trampling vpon them that endure affliction, that rather in their sufferings wee should suffer with them; in their weeping, we should weep with them; in their mournings, we should mourne with them; in their miseries, we should pray for them; that so we may shew our selues members of one and the same bo­dy with them, according to the precept of the Apostle; Rom. 12, 16. Heb. 13, 3. Be of like affection one toward another, reioyce with them that reioyce, and weepe with them that weep: remember them that are in bonds, as though ye were bound with them, and them that are in affliction, as if ye were also afflicted with them. And this is a notable Ar­gument and testimony to our owne hearts, that wee are liuely members of the body of Christ, and serueth as a sweete comfort vnto vs, that we are of the fel­lowship and Communion of Saints.

Vse 2. Secondly, seeing the afflictions of the faithfull are not shamefull and igno­minious vnto them, we may conclude from hence, that they are blessed that suffer aduersity for the Gospels sake. For seeing Paule glorieth in this place of his persecutions, & accounteth it a praise to him to be a prisoner of Christ, we must needs hold them happy and blessed that are in affliction for righteousnes sake, whereby we are ioyned to the faithfull, we are made like them, and one with them; nay, we are ioyned with Christ, and made one with him, so that the deeper we sinke downe vnder the crosse, the more we are likened to the son of God. This is it which he teacheth his Disciples, Mat. 5, 10, 11. Blessed are they which suffer persecution for righteousnes sake, for theirs is the kingdom of heauen: blessed shal ye be when men reuile you, and persecute you, and say all manner of euill against you for my sake falsly. See here a difference between the spirit of God & all carnal men. All men indeed desire to be happy and blessed in this life, & in the life to come, and they are much deceiued in their iudgement and estimation of true happi­nesse. How many are there that account happinesse to consist in honors, plea­sures, preferments, riches, friends, peace, prosperity, plenty, abundance, and worldly dignities? and esteeme of troubles, afflictions, crosses, shame, persecu­tions, losses, as the greatest miseries that can befall the Sons of men? But God accounteth otherwise of them, and would haue his Saints that suffer for a good conscience, to account otherwise of them then the world accounteth, seeing the fruits of mens wickednesse are turned to be the meanes of our blessednesse. The Apostle Peter teacheth the Church this Lesson, 1 Pet. 3, 14. Who is it that will harme you, if ye follow that which is good? Notwithstanding, blessed are ye if ye suffer for righteousnes sake: yea, feare not their feare, neither be troubled. Christ our Sauior teacheth, that to such belongeth the kingdome of heauen, though they be ac­counted vnworthy of the cōpany of men, yet they shal enioy the blessed socie­ty of Christ and his holy Angels: though they be driuen out of house & home, yet they shall haue their habitation in the Heauens: though they be taunted and tearmed by the most odious names among men, yet they shall haue praise and honour of God, and their names are written in the Booke of life.

Vse 3. Lastly, we are put in mind by this doctrine of a necessary duty, that we faint not vnder the crosse, but go boldly, forward with our profession vnto the end, and reioyce in our afflictions. If we did suffer as euill doers, as murtherers and malefactors, wee could haue no comfort in our sufferings. Hence it is, that the Apostle chargeth, 1 Pet. 4, 15. & 1 Pet. 3, 17, 18 That none of vs suffer as a Murtherer, or as a Theefe, or an euill Doer, or as a Busie-body in other Mens matters: But if a Man suffer as a Christian, let him not bee ashamed, but let him glorifie GOD in this be­halfe. Many men suffer shame and reproach, but it is for their offences: [Page 15] in such sufferings, we want peace of conscience, and comfort vnder the crosse. If we suffer as drunkards, as robbers, as riotous persons, we suffer for our me­rits and deserts, we cannot reioyce and be glad when we suffer in this manner. But it is better (if the will of God bee so) that we suffer for well doing, then for euill doing, for Christ also hath once suffered for sinnes, the iust for the vn­iust, that he might bring vs to God. Wherefore, if God at any time call vs out for the Gospels sake to suffer aduersity, let vs heerein reioyce with an exceeding great ioy, and neuer be ashamed of the Gospell, which is the po­wer of God to saluation vnto all that beleeue. Many Phil. 3, 19. there are that glory in their own shame, but some are ashamed of their glory. We see how many make a mocke of sinne, and foame out the froth and scumme of their owne shame; they striue who shall exceede and excell one another in drinking, in reuelling, in whoring, in all vanitie, and are not ashamed; nay, they are past all shame. It were as great a shame for vs to bee ashamed of our glory, as it is for these to glory in their owne confusion and shame.

Now, to endure affliction for the Faiths sake, is our glory and honour, and therefore let no man be ashamed of it. As for those that are ashamed of the Crosse, let them also bee ashamed of the Gospell; yea of Christ, which is the subiect and substaunce of the Gospell. Our Sauiour, declaring that this must be the condition of all the Seruants of God, to be reuiled and perse­cuted, saith: Math. 5, 12. Reioyce and bee glad, for great is your reward in Heauen, for so persecuted they the Prophets which were before you. And the Apostle Peter, 1 Pet. 4, 13. willeth the Iewes to reioyce, inasmuch as they are partakers of Christes sufferings, that when his glory shall appeare, they may be glad and reioyce. For if it bee no shame or infamy to be persecuted and imprisoned for the truth of Religion and the testimonie of a good conscience, what greater matter of reioycing can there be offered vnto vs, in the midst of our sufferings? What greater oc­casion of gladnesse and cheerefulnesse of heart can we haue, seeing the good­nesse of the cause swalloweth vp the disgrace of the crosse, and the glory of the Gospel, ouer-shaddoweth all the shame of persecution. This made the Apo­stles depart from the councell of the Pharisies, Acts 5, 41. Reioycing that they were coun­ted worthy to suffer for the Name of Christ, and the preaching of the truth. So the Hebrewes are commended, Heb. 10, 33, 34. Who being made a gazing-stocke by reproaches and afflictions, and becomming Companions of them which were so tossed too and fro, did suffer with ioy the spoiling of their goods, knowing that they had in Heauen a better and an enduring substance.

‘[ Of Iesus Christ, &c.]’ Before wee heard that Paule entituled himselfe a Prisoner: Now let vs see whose Prisoner he was. He was imprisoned by the authority of Caesar, and the malice of the Iewes, yet for the cause of Christ, & the preaching of the Gospell to the Gentiles. The cause of his bands and im­prisonment, was not the committing of any hainous crime, but the publishing of the glad tidings of saluation to the world. In this sense, that Paul is a priso­ner for Christ, that is, for the confessing and preaching of Christ, he cals him­selfe oftentimes by this title, as Eph. 3, 1. For this cause I Paule am the Prisoner of Iesus Christ for you Gentiles. These words are taken in this place passiuely, not actiuely: passiuely, in that he suffered imprisonment for Christs cause, and was cast into prison for the maintaining of the glory of [...]hrist: not actiuely, as if Christ had put him in prison; for in this sense, he might be cald the Prisoner of Caesar, to whom he had appealed, that the enuy of the Pharisies, and mallice of the Iewes might be repea [...]ed and defeated. Doct. 3. The persecuti­ons of all true Christians, are the persecuti­ons of Christ. The doctrine from hence is this, that faithfull [...] afflicted for the truth, may account their tribulations & affli­ctions, to be the tribulations and persecutions of Iesus Christ. The persecu­tions of all true Christians which are imprisoned for Christs sake, are the per­secutions, and must bee esteemed as the persecutions of Christ himselfe. This Apostle writing to the Philippians, and mentioning his Chaines, Phil. 1, 13. calleth [Page 16] them his Bands in Christ. And in the Epistle to the Colossians, he saith; Col. 1, 24. Now reioyce I in my sufferings for you, and fulfill the rest of the afflictions of Christ in my flesh, for his bodies sake, which is the Church. Heere hee calleth the afflictions which he in his body suffered, the afflictions of Christ. So he exhorteth Timo­thy, not to be ashamed 2 Tim. 1, 8. of the testimony of our Lord, nor of him being his Priso­ner, but to bee partaker of the afflictions of the Gospell, according to the power of God. All these testimonies doe teach vs, that all such afflictions as are occasi­oned through the Gospell, and brought vpon the godly for righteousnesse sake, are not onely to bee called their afflictions, but the afflictions of Christ Iesus, for whose cause they come vpon them.

Reason 1. The reasons hereof are plaine and euident. For first they are sustained for his names sake, and therefore may fitly be called his. If then we endure them for his cause, and for the witnesse of the Gospell, whereof hee is the matter and Author, he is the occasion of their trouble, and therefore they are to bee accounted his. He must needes be a party with vs, for whose cause and oc­casion we are troubled. A man of any humanity and naturall affection, will make himselfe a Companion in tribulation with him, who is punished or trou­bled for his debt and offence. When Abiathar came to Dauid, and told him how that his Father and his Fathers house were slaine, for succouring of Da­uid, 1 Sam. 22, 12 he presently tooke to himselfe, saying; I am the cause of the death of all the persons of thy Fathers House, abide thou with me and feare not, for he that see­keth my life, shall seeke thy life also: for with me thou shalt be in safegard. The truth of this reason is set downe by the Prophet, when he saith: Psal. 44, 22. Surely for thy sake are we slaine continually, and are counted as Sheepe for the slaughter. Hereun­to the Apostle alludeth Rom. 8, 36. and concludeth the reason, in the Epistle to the Ro­mans. Cha. 8. Who shall separate vs from the loue of Christ? Shall tribulation, or anguish, or persecution, or famine, or nakednesse, or perrill, or sword? As it it writ­ten, For thy sake are we killed, and are counted as Sheepe for the slaughter. Seeing then, afflictions are sustained for Christs cause, whose shall they bee better ac­counted then his?

Reason 2. Secondly, there is a neerer coniunction betweene Christ and his members, so that we are made flesh of his flesh, and bone of his bones. If then we bee made one with Christ, Ephe. 5, 30. euen members Of his body, of his flesh, and of his bones: the afflictions that are ours must needes be made his, the persecutions that are ours, must needes be made his; the persecutions that are ours, are his persecu­tions; our imprisonment, is his imprisonment. For they that are faithfull, are the body of Christ, and hee their head, so that they with him make but one Christ. Hence it is, that the Church which is the company of true belee­uers, 1 Cor. 12, 12 is called by the name of Christ. If any member suffer, the head suffereth with it as wel as the members, there is such a sympathy & feeling between thē: so is it betweene Christ and his Church; their greefe, is his greefe; their sor­row, is his sorrow; their trouble is his trouble. This reason is included in the words of the Apostle writing to the Colossians, when he saith; I fulfill the rest of the afflictions of Christ in my flesh for his body sake, which is his Church.

Vse 1. Let vs come to consider the vses. First, see heere what Christ accounteth of the sufferings of his Seruants. Hee accounteth whatsoeuer is doone to them that are faithfull, a [...] done vnto himselfe, whether it bee good or euill, whether it be comfort and consolation, or trouble and persecution. True it is, Christ Iesus is ascended into the heauens, and sitteth at the right hand of his Father, so that he can suffer no more, he can dye no more: yet now hee suffe­reth in his members that confesse his name, and reioyceth in his members that praise his name: when they are troubled, hee is troubled, and when they are comforted, he is comforted. And first touching afflictions, all such as offer wrong and iniury to the Saintes, doe offer wrong and iniury to Christ him­selfe. This appeareth in the words of Christ to Saul, who had obtained letters [Page 17] from the High-Priests to put in prison those that called on his name, saying to him: Acts 9, 4. Saul, Saul, why persecutest thou me? He might haue said, why persecutest thou my Saints? Why bringest thou them bound to Ierusalem? But to enforce his reproofe, he telleth him with whom he hath to deale, and to whom the in­iury and indignity is offered, to wit; to Christ. A notable lesson for all perse­cuters, to ponder vpon, and carefully to remember. Whensoeuer they take crafty and wicked counsell against the Children of God, and they are plotting and contriuing any mischiefe against them: when they whet their tongues, or draw their Swordes, or busie their heads, or set a worke their hearts, to ouer­throw and destroy them, let them by and by consider, that Christ calleth vnto them from Heauen with a reuenging voyce: Why persecutest thou me? If this voyce of Christ were alwaies sounding in their eares, and entring into theyr hearts, and piercing their consciences, it would represse their rage, and as­swage their mallice intended against the people of God. If any man among vs that liueth in the Church, were asked the question, whether he would persecute Christ in his person, imprison him, reuile him, wrong him, afflict him, and put him to death if he liued vpon the face of the earth: he would bee ready to aun­swere, God forbid; and to defie him that should offer to charge him with it: he would aunswere, hee looketh for saluation from him, and meaneth not to contriue the destruction of him: yea, he would be ready to say with Hazaell, what? Is thy Seruant a Dogge that I should doe this great thing? 2. Kinges 8. 13. But let vs not deceiue in our selues, in vaine wordes that cannot profite, whatsoeuer is wrought against the Seruant, redowneth to the reproach and contempt of the Maister, and Christ will be reuenged of the afflictions layde vpon the least and poorest member that belongeth to his body, as if they were infflicted vpon his owne person. Hence it is, that the Euangelist describing the forme and manner of his last iudgement, when Christ shall breake the hea­uens, and come to iudge the quicke and the dead: Mat. 25, 41, 42, 43, 44, 45. Set the Goates on the left hand and say vnto them: Depart yee curssed into euerlasting fire, prepaered for the Deuill and his Angels, for I was hungred, and ye gaue me no meate, I thirsted, and ye gaue me no drinke: I was a Stranger, and ye tooke me not in vnto you: I was na­ked, and ye clothed me not: sicke and in Prison, and ye visited me not: Then shall they answere him; Lord, when saw we thee an hungred, or a thirst, or a stranger, or naked, or sicke, or in Prison, and did not minister vnto thee? Hee shall say vnto them: Verily I say vnto you, inasmuch as ye did it not to one of the least of these, yee did it not to me.

And as the wronges wrought against the righteous, doe reach vp to Hea­uen, and touch the person of Christ: so on the other side, whatsoeuer benefite, whatsoeuer comfort, whatsoeuer good, is shewed to the faithful, because they are faithfull, shall be rewarded euen to a Cup of cold Water, and Christ will esteeme it as do one and offered vnto himselfe. This likewise appeareth in the last iudgement of Christ, when hee shall say to his Sheepe standing on the right hand: Mat. 25, 35, 36, 40. I was an hungred, and ye gaue me meate: I thirsted, and ye gaue me Drinke: I was a Stranger, and ye tooke me in vnto you: I was naked, and yee cloathed me: I was sicke, and ye visited me: I was in Prison, and ye came vnto mee: for verily I say vnto you, inasmuch as ye haue done it vnto one of the least of these my Brethren, ye haue done it vnto mee. Hee doth not say, ye haue refreshed, ye haue visited, ye haue cloathed, ye haue comforted my Seruants, but yee haue done all these thinges to me; I haue beene filled, I haue beene refreshed, it is I, it is I, that haue beene cloathed by you, and comforted of you.

If any were asked what hee would doe if Christ Iesus were in necessitie a­mong vs, if he saw him naked, whether he would cloath him? If he saw him an hungred, whether he would feede him? Or thirstie, whether he would giue him Drinke? Or in Prison, whether hee would visite him? Hee would bee ashamed to denie him any thing, that hath giuen him all thinges: [Page 18] he would thinke himselfe vnworthy to liue in the World, if hee should see him want and not supply it. But euery Christian man to another, is as Christ him­selfe, when we feede, cloath, and visit him, we feede, cloath, and visite Christ; which made the beleeuers set their Landes and possessions, and lay the price downe at the feete of the Apostles, to be distributed as euery one had neede. Among all encouragements to wel doing, there cannot be a greater then this, that Christ accepteth it as done vnto himselfe.

Vse 2. Secondly, seeing the afflictions of the Children of God, are the afflictions of Christ, we learne what to esteeme of all their afflictions, they are not shameful and ignominious, but glorious and honourable, as the Crowne of a Prince, or as the Banners and Ensignes of victory. This is it which the Apostle teacheth. Phil. 1, 29. To you it is giuen for Christ, that not onely ye should beleeue in him, but also suffer for his sake. Where we see, he maketh it a speciall prerogatiue and preheminence, to endure affliction for Christes sake, and maketh it as great an honour to suffer, as to beleeue; and therefore he ioyneth them both together. The prison into which the godly are cast, is better then the Pallace of a Prince. The Chaines that are borne and worne, for keeping faith and a good consci­ence, are greater ornaments, then all the Chaines of Gold about the Neckes of the Men of this World. The Fetters wherewith the faithfull are laden, are of greater price and estimation, then all the Bracelets and Abilements, then all the Siluer and Gold, that the Sonnes and Daughters of Men delight to carrie about them. Hence it is, that the blessed Martyrs that gaue their liues for the truth, when they came to suffer death, kissed the stake to which they were tied, the Chaine with which they were compassed, and the Wood by which they were burned and consumed. Wee see it is the manner of the men of this World, to set out themselues with pomp and brauery, to win credit, and to get themselues honour and estimation, whereof we haue an example in Herod, re­corded in the Actes: Acts 12, 21. Who arrayed himselfe in roall apparrell, cunningly wrought, that it glistred as the Sunne (as Antiquit. Iu­daie. lib. 29, cap. 7. Iosephus noteth) and made an Ora­tion, and the people gaue a shout, saying; The voyce of God and not of Man. This outward pompe and ostentation, are not the notes and markes whereby true Christians should be knowne and discerned. Seruants are knowne whom they serue, and to what Maister they belong, by the Badge on their sleeue. The persecutions and afflictions of the faithfull, are the Badges and Cognizances of Christ, whereby they are knowne to be his. This is it Gal. 6, 17. which the Apostle putteth vs in mind of. Gal. 6. From henceforth let no man put me to businesse, for I beare in my body the markes of the Lord Iesus. Where wee see, how the Apo­stle calleth his sufferings for the Gospell, the markes of Christ. What these markes are, he sheweth in other places, when he reporteth the stripes, whip­pings, scarres, and blemishes which hee bare about in his body; I thinke that God hath set forth vs the last Apostles, 1 Cor. 4, 9, 11 12, 13. 2 Cor. 6, 4, 5. & 11, 23 as men appointed to death, for we are made a gazing-stocke vnto the World, and to the Angels, and to men: we hunger, wee thirst, we are naked, we are buffeted, we are reuiled, we are persecuted, we are euill spoken of, we are imprisoned, we are whipped, we are stoned, we are made as the filth of the World, and the off-scouring of all things. These are the markes which the Apostle gloryeth in, and whereof he is no more ashamed, then the Souldier is of his wounds and scarres. We see how Souldiers that fight in a good cause, in their Princes quarrell, and for the defence of their Countrey, if they loose an Eye, or an Arme, or a Legge, are ready to shew the place, they account it no blemish, they are not ashamed of it. If these can vaunt of the markes and maimes which they haue sustained: how much more honour and glory should we account it, to beare the markes of Christ, and to suffer reproach with the people of God? Howsoeuer therefore the World iudgeth of the scourgings, whippings, and imprisonments of the faithfull, they are truely and rightly ho­nourable with God and good men. And if we will iudge rightly, wee must e­steeme [Page 19] no otherwise of these their sufferings.

Vse 3. Thirdly, we see that it is not the bare punishment, but the cause that maketh a Martyr and Witnesse of the truth. It is the cause that maketh the crosses of Christians to be the Crosse of Christ. The Apostle testifieth he was a Priso­ner for Christ and the Gospell, not for his owne sinnes and offences. It is not our suffering barely and nakedly considered, can honour vs with the reward of glory, and the Crowne of Martyrdome, The cause maketh a Mar­tyr, not the pu­nishment. but the cause in which we dye, and the quarrell in which we suffer. True it is, afflictions are common to the god­ly and vngodly, they suffer alike, they are imprisoned alike, arraigned, condem­ned, and executed oftentimes alike, but albeit the afflictions bee one and the same, yet the cause is not one and the same for which they are afflicted. The vngodly ate punished for their sinnes; the godly are afflicted for a good con­science. Abell is murthered of his Brother; Caine is curssed and condemned to be a fugitiue vpon the earth: both of them are afflicted, but the cause is di­uerse; Abell is killed for his godlinesse; Caine is punished for his wickednesse. Ioseph is sold to Strangers and cast into prison, so likewise are Pharaohs two Eunuches, his Butler and his Baker: they lye all in one prison, but they had not one cause: for he is committed through the slaunders and false accusations of his Mistresse, they for their demerites and offences against their Maister. Christ had his feete and his handes nayled on the Crosse, so had the two Theeues, they suffered al one punishment, but how contrary were the causes of him and them, seeing he suffered without cause, but they iustly and worthily had the sen­tence of death executed vpon them? Let vs not therefore onely fasten our eies, and looke vpon the bare punnishment, but consider what the cause is, and ac­cording to the cause, esteeme both of the person and of the punishment. Some are prisoners Math. 5, 25. of men, 2 Tim. 2, 26. others are Prisoners of the Deuill, of whom they are holden captiue, and both of them for their wickednesse: but if we will be Mar­tirs of Christ, we must be the prisoners of Christ. This serueth to reprooue the Church of Rome, who glory in their Martyrs (as sometimes the Donatists did) and fill vp their Kalender with such as they haue canonized for Saints in Hea­uen, which were no better then Traytors when they liued vpon the earth. The Church of Rome, which vaunteth her selfe to be the onely true Church of God, and condemneth other, honoureth diuers Saintes which neuer were in the World; some that were Pagans; others, that were Iewes in Religion, and refu­sed Christ; and others, that were Heretiques and Traytors, that neyther had Faith on Earth, nor haue saluation in Heauen, beeing Rebels to their Princes, and enemies to their Countrey, and disturbers of the State. And therefore al­so it condemneth those, who albeit they liue vnder the Gospell, and shroud themselues vnder the branches of it, as vnder a comfortable shaddow, where­by they haue refreshed and enriched themselues, yet they magnifie the Church of Rome, and set vp the Faith professed therein, they ballance it equall with the true Church of God among our selues, and thereby seeke to shake in sunder the Faith of many. These men cry out, not onely that there are and haue been learned men on both sides, but Saintes and holy men on both sides, and true Martyrs on both sides; and therefore would haue the people carryed about with vncertainety of Doctrine, as with a waue of the Sea. But we deny that a­ny haue suffered among vs for the Roman Faith, or haue beene led to execution for their Religion. The truth is, they haue but too much fauour shewed them, and too great liberty giuen them. Indeede, such as haue beene found factious and forward to aduance forraigne power, to adhere to forraigne enemies, to stirre the people to rebell and take armes against the Prince, to compasse the death and destruction of the Prince, such as haue beene Authors of treacheries and conspiracies, and beene conuinced to be trumpets of sedition by the depo­sition of witnesses, by the forme of their tryall, and by their owne confessions, haue beene iustly executed among vs, as by all men must needes be acknow­ledged. [Page 20] In the Cittie of Rome, all that will not take the Popes part, or shall take him to be no Pope, or refuse to ioyne with him if an Army should bee sent against him, are adiudged to be no lawfull Subiects, but disloyall Traytors. No forraine Prince will repute them for his people and Subiects, that shall de­ny to take his part against any forraine Vsurper or Inuador whatsoeuer. So the Lawes of our Land haue seized vpon some, who haue busied themselues in matters of State, bringing ouer Buls, declaring that the Prince was to bee deposed, and the Subiects discharged of their alleagiance. As for pointes of Faith, they were neuer mentioned in the proceedings against them, they were not called into question for their opinion concerning the Masse, for transub­stantiation, for worshipping of Images, or for any other point of the Romish Religion, or rather superstition. Therefore it is false, that any haue dyed a­mong vs as Martyrs, or any otherwise then as Traytors. The true Who are true Martyrs, and who not. Church of God euer held them for Martyrs, that dyed for the profession of the Faith, and the testimony of Christ: but such of the Popish faith and faction as haue beene executed among vs, dyed for maintenance of the Popes pleasure and tyranny, taking vpon him to depose Princes, and seeking by open armes and secret Treasons to murther them. True Martyrs suffered for the truth wrong­fully, and therefore deserued commendation, according to the rule of the A­postle: 1 Pet. 2, 19. It is thanke-worthy if a man for conscience toward God endure greefe, suffering wrongfully: but these suffer not in matter of wrong, nor for a good conscience, vnlesse the will of the Pope be the rule of their conscience. True Martyrs must be endued with Charity 1 Cor. 13, 3. for as the Apostle teacheth; If I giue my body to be burned and haue not loue, it profiteth nothing: but these haue not any shaddow of charity who plot the death of their Prince, and seeke the destruc­tion of their Countrey. To conclude this point, vnlesse Treason be Religion, and falshood truth, and vnlesse Antichrist be to bee receiued for Christ, these men cannot be esteemed and honoured as Martyrs among vs, who dyed not for Christ, but for practising against the Doctrine of Christ, which teacheth to be gentle, patient, humble, and not any way to seeke reuenge.

Vse 4. Lastly, from this Doctrine ariseth great comfort to the Seruants of God, and as great terror to all their Enemies. It is a great consolation for them that are afflicted for Christs sake, to asswage their sorrow, and a great meanes to worke in them patience, to consider that Christ putteth all their teares in his Bottle, and accounteth their afflictions to be his afflictions. If we suffer with Christ, we shall raigne with him: if we dye with Christ, we shall liue with him: if we Rom. 8, 29. 2 Tim. 2, 11, 12 1 Pet. 4, 12. be made like vnto him in ignominy, wee shall be made like vnto him in glory. The Apostle Peter exhorteth the people of God, Not to thinke it strange concerning the fiery tryall which was among them, to prooue them, as though some strange thing were come vnto them, but to reioyce, inasmuch as they were partakers of Christs sufferings. If any thing be able to lift vp your handes, and to raise vp your harts vnder the Crosse, this consideration is able to refresh our weak­nesse, and comfort our feeble Spirits that our afflictions shall no otherwise bee respected and regarded, then if the load were laid vpon Christ himselfe. On the other side, this serueth to terrifie the hearts of all persecuters of the godly, and Enemies of all righteousnesse, they can neuer escape the hand of God and of Christ, whom they do persecute in his members. They haue not to doe onely with men like vnto themselues, but with him that is the eternall God, against whom they can neuer preuaile. This is it that deceiueth the proud persecu­ters of the poore people of God, they dreame they haue to doe no further then with weake men, who are not able to resist them, and that they haue no far­ther account to make. But they must know, that their persecutions reach to Christ, and that they slander, reuile, reproach, and hurt the person of Christe himselfe, so often as they slander, reuile, reproach, and hurt the least and low­est member of Christ; and therefore shall not escape fearefull punnishment. [Page 21] Hence it is, that Christ speaking vnto Saule when hee was conuerted to the Faith: Acts 9, 5. It is hard for thee to kicke against prickes. It is therefore a fearefull thing to be a persecuter. 2 Thess. 1, 6. It is a righteous thing with God to recompence tribu­lation to them that trouble you, and to you which are troubled rest with vs, when the Lord Iesus shall shew himselfe from Heauen with his mighty Angels, &c. So the Apostle Iohn describing the tribulation of the Church, saith: Reuel. 2, 10. Behold, it shall come to passe, that the Deuill shall cast some of you into Prison. He doth not say, the persecuters shall doe it, but the Deuill: because he ruleth in them, hee carrieth them to do his will; albeit they be blind and see it not; albeit they be hardned and vnderstand it not; albeit they be senselesse and regard it not.

‘[ And our Brother Timotheus, &c.]’ Heere is the second person writing this Epistle. Paule ioyneth vnto him Timothy, a man of reuerent account, and fa­mous in the Church, as he doth in many other places of his Epistles. The former Epistle to the Corinthians, Magdeb. Centur. lib 2. cap. 7. was written by Paule and Sosthenes: the latter by Paule and Timothy. Paule and all the Bretheren which he had with him at Rome, ioyned together in the writing the Epistle to the Galathians. Paule, Siluanus, and Timothy, wrote the Epistles to the Thessalonians. So in this place, Paule ioyneth Timothy with him in his suit, because howsoeuer he were in great credit with Philemon, and able to obtaine a great matter at his hands, yet he knew he should preuaile better by the helpe and assistance of another, then he could do himselfe alone, seeing two may preuaile more then one. He honoureth him also with the name of a deere Brother (whom oftentimes hee calleth his naturall Sonne) that his guiftes and graces may be considered with his person, and carry the greater waight in his suite, and so Philemon sooner yeeld his consent, and grant this request, beeing requested, and as it were set vpon by so many. Doct. 4. All duties are better done by the help of o­thers, then a­lone by our selues. From this practise of the Apostle we learne, that what good thing soeuer we enterprise and take in hand, wee shall better effect it with o­thers then alone by our selues. The ioyning vnto vs the hand and help of o­thers is profitable and necessary to all things belonging vnto vs for the better performing and accomplishing of them. This the Wise man teacheth. Eccl. 4. when he saith: Eccles 4, 9, 12 Two are better then one. Abimelech, being directed by God to stirre vp Abraham, obtaineth by his meanes Gen. 20, 17. who prayed for him) that which he could not compasse and accomplish alone by himselfe. The like we might say of the three friends of Iob, they obtained the fauour of God, Iob. 42. 8. and the accepting of their Sacrifice through the intercession of Iob, which without him they could not obtaine. Absolom not beeing 2 Sam. 14, 4 able to pur­chase & procure of himselfe the good will of his Father, moueth Ioab to deale for him, Ioab vseth the helpe of the subtill Woman of Tekoah, whereby hee is reconciled to his Father. Heereby it commeth to passe, Ephe. 6, 18. Col 4. 3. 2 Thes. 3, 1. that Paule so of­ten requesteth and requireth the prayers of the Church, that vtterance may be giuen vnto him, that he may open his mouth boldly to publish the secrets of the Gospell. All these places of Scripture prooue plainely and directly vnto vs, that what matter of waight and importance soeuer we enterprise and goe about, it is good for vs to take to our selues the helpe of others, to further vs therein.

Reason 1. The truth of this Doctrine will better appeare vnto vs, if wee weight the causes and consider the reasons. For first, the labour and wages of two, is better and greater then of one alone. In all doing of duties there Psal. 19, 11. is profit & reward, but where greater strength is ioyned and force vnited, there is greater fruit of the labour seene. This is the reason vrged by the Wise man. Eccle. 4. where the Doctrine hath his confirmation, when hee had taught that two are better then one, he addeth immediatly; Eccle 4, 9. For they haue better Wages for their labour. It maketh vs (hauing company) to be more cheerefull in labouring, it deuoureth the tediousnesse and wearisomnesse of the worke, and it prouo­keth vs to an holy emulation, who shall goe before each other. Hence it is, [Page 22] that Christ Iesus calling and sending out his Apostles, Mar. 6, 7. Mat. 10, 2, 3. did send them forth two and two, and the Euangelist doth couple, and as it were yoake them toge­ther, Peter and Andrew, Iames and Iohn, Philip and Bartlemew, Thomas and Mathew, &c. Thus they were sent, and thus they laboured together. When God had called Moses to go to Pharaoh, and to will him to let his people go, he sent him not alone, but ioyned vnto him his brother Aaron. When the Lord Iesus appointed the seauenty disciples to second the labours of his twelu Apostles: Luke 10, 1. He sent them out, two and two before him into euery Citty and place whither he himselfe should come. So then, there is more profit in a life that hath a fellow, then when all thinges are done alone, in the earnestnesse of the labour the works shall haue more force, their strength is encreased, their cou­rage is kindled, by mutuall exhorting and cheering vp one of another, and by the mutuall example that one giueth to another.

Reason 2. Secondly, in perill and danger if one fall or be ouercome, hee hath by his fellow, a fitter remedy against al the changes and aduentures of this life. When a man doth take a iourney into a farre place, it falleth out oftentimes that hee commeth into some great danger, out of which he is neuer able to ridde him­selfe, and therefore wo to him that is alone. This is more dangerous in the matters of the soule, if a man fall into sinne, and haue no man to pull him out of the pit into which he is fallen. In bodily falles it is accounted childish and sottish to fall and not to rise againe, to stumble and to lie still in the myre, and therefore hee hasteth to rise before any man know of his fall. But in spirituall falles which are more common and more dangerous, the case is far otherwise. For he that falleth into sinne, is scarce euer lifted vp and set on his feete, vnlesse by the exhortations, admonitions, and reproofes of others he be restored and recouered. This we see in the examples of Dauid, Heze­kiah, and sundry others, who continued in their sinnes vntill the Prophets of God came and spake vnto them in the name of the Lord. This is the reason that Salomon vseth to commend the sociable life aboue the solitary; Eccle. 4, 10, 12. For if they fall, the one will lift vp his fellow: and if one ouercome him, two shall stand a­gainst him, and a three-fold cord is not easily broken. Seeing therefore, the re­compence of labour, is better of two then of one, and the daunger of falling, is lesser in one that hath his fellow with him; in both respectes wee see, that the helpe of others, especially of the faithfull, is very necessary and profitable to all things belonging vnto vs.

Vse 1. The Vses are now in the next place to be obserued and marked. First, this teacheth vs, that in all occasions and aduentures of our life, both in prosperi­ty and aduersity, we should vse and seeke the helpe one of another. We say commonly, that two eyes see more then one, and three more then two. Two hands are better to worke withall, then one. Two heads are better then one, and three better then two, to contriue any thing. Man is by Nature sociable, and loueth the company and fellowship of others, Arist. polit. lib. 1. cap. 2. Cicer. de finib. lib. 2. more then other Crea­tures that fly together and flocke together. The Philosophers could say, that such as leaue the society of men, and betake themselues to a solitary life, are eyther a God, or a Beast. Experience doth teach vs, that all of vs doe stand in need of the help of another; the high, of such as are low; the rich, of such as are poore; so as we are bound together by common fellowship, as by a strong band, and one of vs cannot be without another. Let no man therefore de­spise his Brother, neyther let the head say to the foote, I haue no need of thee. The Lyon which is accounted as the King of all the Beasts of the Forrest, may want the helpe of the seely Mouse. Let vs set no man at naught, be he neuer so seely and simple. All humaine things are vncertaine and vnstable, and are turned as with a swift wheele. Let vs therefore maintaine peace and concord one with another, that when we want, the comfort and counsel, the aide and assistance one of another, we may not be to seeke of them, but haue them at [Page 23] hand. Smal things are increased by concord: great reuennues are diminished, and large possessions decayed by discord. A bundle of stickes taken together, are not easily broken: but being seuered one from the other, they are quickly pulled in pieces without any great pains or pollicy. An army of men so long as they incamp together, and march together, 2 Sam. 10, 9, 10, 11. are not easily subdued, but one serueth to strengthen another: but if they goe stragling and forraging out of order, if they fall to the prey and pillage, euery one prouiding for himselfe, it falleth out oftentimes, that the Conquerors haue beene conquered and ouer­come. And as there is great vse and benefit in the company and society one of another, in regard of earthly and temporall things, so is there greater profit of it in regard of spirituall things. We haue need to be instructed and comforted, to be admonished and aduised one of another. We want daily, the daily praiers one of another, to commend our selues and our Brethren to God. The Apostle Iames saith; Iam. 5, 13, 14 Is any among you afflicted? let him pray. Is any merry? let him sing. Is any sicke among you? let him call for the Elders of the Church, and let them pray for him, and the prayer of faith shall saue the sicke, and the Lord shall raise him vp. So the Apostle Heb. 13. stirreth vp the Hebrewes to this duty, Hebr. 13, 19 Pray for vs, for we are assured that we haue a good conscience in all things, desiring to liue honestly, and I desire you somewhat the more earnestly that ye so doe, that I may be restored to you more quickly. We want oftentimes, nay at all times the prayers one of an­other, and we must continually be ready to help one another, and mindfull of the welfare of the whole Church. This condemneth and reprooueth the so­litary and Monkish life of those, that abhorre and abiure the fellowship and fa­miliarity of men, and like the wilde Asse, delight in no place but in the Wil­dernesse, as if it were a worke of merit to liue alone out of the company of o­thers. These men glory, that they are the light and salt of the world, yet they hate the light, and hide themselues in their dens, as it were in darkenesse, vn­der a colour, forsooth least they gather contagion and corruption from the base vulgar. But as the Gentiles teach by the light of nature, Cicer. de offic lib. 1. that we are not born for our selues alone, so is it their duty rather to come abroad, to enligh­ten others with the light which they make boast of, and to season the vnsauo­ry, and vnseasoned, and vnsanctified manners of the people which they com­plaine of. Doth any man light a Candle Mat. 5, 14, 15 Marke 4, 21. Luke 8, 16, & 11, 33. to couer it vnder a Bushel, to hide it vnder a Bed, or to put it in a priuy place? But he setteth it in a Candlesticke, & placeth it on a table, that it may giue light to al that are in the house. And what vse is there of the Salt, vnlesse application bee made of it to the meate, that it may be kept from putrifaction? Away therefore with this Monkish life out of the Church, which standeth neither with the ordinance of God, nor the society of man: and let vs maintain concord and company one with another, not for­saking the fellowship, as the maner of some is, but remembring that God hath said; It is not good for man to be alone, and that two are better then one.

Vse 2. Secondly, this teacheth vs to maintaine the publike meetinges and assem­blies of the Saints, and to magnifie the Lords Sabbaoths, when all the Church ioyne in prayers, prayses, and other exercises of our Christian Religion, ma­king euen 1 Kin. 1, 40. Heauen and Earth to ring with the sound of their thanksgiuings, and consents in the Doctrines of Faith, and fruits of their obedience. For see­ing the doctrine we haue in hand, teacheth, that the company of others, chief­ly of the faithfull, is very auaileable to helpe vs forward, and to further vs in all good duties, wee learne the excellent vse of all Church-meetings, where with one mind, and with one mouth, we glorifie God the father in Iesus Christ. Surely, Bab. on Exo. Chap. 25. as many stickes make a greater fire, and many strings a fuller Musick: so is the meeting of many in the Church, to pray to God together, to heare the word together, to receiue the Sacraments together, to sing the prayses of God together; it is a fire that casteth abroad a great heat, and an harmony passing pleasing in the eares of the Lord.

Now the more gracious these meetings are, the greater is their sinne that breake off this fellowship of the Saints, and dissolue the people of God, which came Psal. 110, 3 willingly together at the time of mustring together his Army in per­fect beauty. Now the Standard seemeth pulled downe, and the Campe to be broken vp, and the people disperced and scattered as Sheepe without their Shepheards, wandring heere and there (as it were) vpon the Mountaines, to seeke pasture to saue their liues. It is noted in the holy History, that a great Famine was sent vpon Samaria, when the Prophets were destroyed; 1 King. 18, 5 So that they sought for the Fountaines of Waters, and the streames of the Riuers, if so bee they might finde to saue the Horses and the Mules aliue, least the Land were vt­terly depriued of them. The word of God groweth precious in our daies, and the people that hunger after the Bread of life, are constrained to goe from place to place to sustaine themselues. This made the Prophet to cry out: Psa. 84, 1, 2. O Lord of Hoasts how amiable are thy Tabernacles, my soule longeth, yea & fain­teth for the Courts of the Lord, for my heart and my flesh reioyce in the liuing God. This serueth to reprooue those that shew no loue or liking to Church-mee­tings, that despise the grace of God offered vnto them, and preferre any as­semblies in the World, and of worldly and wicked men before the assemblies of the Church. These men (if they be asked) say they hope to be saued, but they will not vse the meanes of their saluation: they looke to come into the Kingdome of Heauen, but they regard not the way and path that leadeth vnto it: they will needs be of God, but they will not heare the word of God, Iohn 8, 47. and therefore we may truely conclude, that because they heare it not, they cannot be of God.

Vse 3. Lastly, we must not content our selues, or thinke it sufficient to pray vnto God, or to praise him alone in the Closset of our house, or of our heart, or in the company of our Family, when we should doe our duties to God publike­ly, and ioyne with the rest of the Congregation. Christ Iesus himselfe repai­red to the Temple, Luke 2, 42. at the set times of Gods worship: so did the faithfull in all ages of the Church, they were terrified, neyther by the coldnesse of the weather, Psal. 84, 6, 7. nor by the greatnesse of the heat, nor by the length of the iourney, nor by the costlinesse of the worship: but had the greatest solace and chiefest delight in those holy meetings; Mat. 18, 20. Gen. 28, 17. where is the presence of God, the ioy of the godly, the gate of heauen. Hence it is, that the Prophet saith; Blessed are they that dwell in thine house, they will euer praise thee: a day in thy Courts, is better then a thousand other where: I had rather be a doore-keeper in the house of my God, then to dwell in the Tabernacles of wickednesse. Psal. 84, 5, 10. True it is, we are commaunded to make priuate prayers, and to poure out the secret Meditati­ons of our hearts before the Lord, but when wee ought to assemble with our Bretheren in one place, and frequent the meetings of the Church, God will not heare vs, nor accept vs if we refuse such solemne meetings, although wee priuately call vpon him in our houses. They that come sildome to publique Prayers, doe also most sildome vse priuate prayers. And such as enter into their Chamber, & when they haue shut the doore, do pray vnto their Father which is in secret, will make conscience to enter into the Lords Courts, and to pray vnto him with the rest of the faithfull. For if God promise his presence, where two or three are gathered together in the Name of God: much more will his eares be ready to heare vs, and his mouth open to answere vs, and his hands stretched out to help vs, when we shall ioyne together with the rest of our Brethren, as one man to call vpon him. See then the difference between the godly and vngodly. The Children of God haue desired nothing more then to abide and continue in the house the Lord all the daies of their life, as the Prophet maketh known his Psal. 27, 4. & 42, 1, 2. & 137 1. request. Psa. 27. One thing haue I desired of the Lord that I will require, euen that I may dwell in the house of the Lord all the daies of my life, to behold the beauty of the Lord, and to visite his Temple. And [Page 25] nothing hath more troubled and disquieted them, then when they haue been constrained to goe from the house of God, and beene banished from the ex­ercises of their Religion. This wee see in the example of the Iewes carried in­to captiuity. By the Waters of Babell we sate, and there we wept when wee remembred Sion. But the vngodly are neuer more merry nor better conten­ted, then when they are out of the Church: nor neuer more heauy and discon­tented, then when they are in the house of God. They thinke euery houre seauen. They count euery Sabbaoth the losse of a day, and no time worse spent, then that which is spent in the seruice of God. All time is esteemed to little and to short, that is spent in pleasures, in Carding, in Dyeing, in Drunkennesse, in vanitie, and in all wickednesse: neuer considering that we ought to number our dayes, and redeeme the time, because the daies are e­uill.

‘[ To Philemon, our deare Friend and Fellow-labourer, &c.]’ Hetherto we haue spoken of the persons writing: Now wee are to proceede to the persons, to whom this Epistle is written; which are foure in number, whereof one is chiefe and principall; the other, such as are ioyned to him as lesse principall. The cheefe person heere named, is Philemon. Touching this Philemon, who he was, and of what calling and condition, it is not agreed among all. Some thinke he was in the Ministery, and of some Ecclesiasticall function, Cal. in Epist. Phil. Piscat. in hanc locum. Rolloc. annlis. in Epistol. Phil. because the Apostle calleth him a Fellow-labourer. But the opinion and iudgement of these men is not certaine, and the reason whereuppon it standeth, is weake and wauering. Rather he appeareth to be a Citizen of Colosse, of good wealth and worship, because both the Pastor of that Church was Archippus, as appea­reth Coloss. 4, Say vnto Archippus, looke to thy Ministry that thou fulfill it; And many other are called by this honorable Title of Fellow-labourers, who neuer had calling to preach the word, as appeareth in diuers places, where Paule sa­luteth not only priuate persons, but Women, who were not to teach publikely in the Church by this Name, as Rom. 16. Phil. 4. 3. Iohn. Now the Apostle v­seth two reasons, to perswade him to yeeld to his suit and earnest request; the one, of friendship and familiarity that was betweene them; the other, of his zeale and forwardnesse in furthering the Gospell, as indeed it is the duty, not onely of the Ministers, but of all the godly, to promote the doctrine of the gos­pell, and to labour much in the Lord by their prayers, workes, counsels, en­deuours, and imployments. So then in regard of the neere coniunction of Christian loue and common labour in the truth, and for the truth; the Apostle hopeth to preuaile with him. Doct. 5. A Christian friend wil per­forme any Christian duty to his friend. From hence wee learne this Doctrine, that where true Christian loue is, there is a willing and ready performance of all Christian duties one to another. Christian friendshippe and familiarity, ought to preuaile much, to intreat and obtaine duties of loue one from ano­ther, and to stay vnchristian and vncharitable courses. When a contention grew betweene Abraham and Lot, and betweene the Heard-men of their Cattle, Abraham said vnto him; Gen. 13, 8. Let there be, I pray thee, no strife between thee and me, neither between my Heard-men and thy Heard-men, for we are Brethren. Ionathan and Dauid (a paire of sure and fast friendes) entred into a couenant of peace and amity, either with other, 1 Sa. 18, 2, 3. this loue would not suffer any euill to be pretended and plotted against each other, which they did not willinglie dis­close and discouer. Dauid loued him as himselfe, and Ionathan reuealed and bewrayed the counsell and conspiracy of his Father, euen to the danger of his owne life, and the losse of a kingdome. He preferred the maintaining of frend­ship before the gaining of a kingdome. The loue that was in Christ to his dis­ciples, caused him to reueale to them all things that he had from his Father; Iohn 15, 15. Henceforth cal I you not seruants for the seruant knoweth not what his M. doth, but I haue called you friends, for all things that I haue heard of my Father, haue I made known to you. When Christ sitting at the table, told the disciples, that one of thē [Page 26] should betray him into the hands of Sinners; Peter moued Iohn, whom Iesus loued, and who leaned on his breast, to aske who it was of whō he spake, being assured he would not deny to tell him, because he loued him This the Apostle teacheth; Rom. 5, 7. Doubtlesse one will scarce die for a righteous Man: but for a good man it may be that one dare dye. So in this Epistle that now we haue in hand, verse 9. he saith; For loues sake I beseech thee for my Sonne Onesimus. All these seuerall places serue to point out, and to proue this truth vnto vs, that a friend, a true Friend, a true Christian friend, will not deny, but readily performe any Christian duty to his friend.

Reason 1. The Reasons are; first, because true Friendes are as one Soule in two Bo­dies. They agree in one, they consent in one, they take such sweete counsell together, and are partakers one with another, in weale and woe. The Heathen could say, Arist. Eth. lib 8. c. 1. Cicer. lib de Amicit. that all things are common among friends: and that a sure friend is as another the same. It is said to this purpose, that Dauid loued Ionathan as his owne Soule. 1 Sam. 18. So Luke speaking of the faithfull members of the Church, saith; Act. 4, 32. The multitude of them that beleeued were of one heart, and of one Soule: neyther any of them saide, that any thing of that which he possessed was his owne, but they had all thinges common. Seeing then, that such as are ioyned in Christian friendship, haue one Soule, one heart, one will, one pur­pose, how can they but performe all good thinges one to another? Who can deny any thing to himselfe? Who hateth his owne flesh, or doth not nourish and cherish it by all the meanes he can? How then shall not Friends, that haue a Title and interest one of another, demaund and obtaine any thing that is iust and equall?

Reason 2. Againe, this is a note of true loue, that it seeketh not his owne good, but seeketh and desireth the good of his Brother. The loue that aymeth and endeth at it selfe, is nothing else but selfe-loue (whereof there is great store in the World) when Men respect nothing but their owne profite. But true loue is so occupyed about the thing loued, that in regard thereof, it is often­times negligent about it selfe, not enioying all the liberty or commodity that lawfully it may haue. The Apostle 1 Cor. 13, 4, 5 describing the properties of loue, saith: Loue suffereth long: it is bountifull: loue enuyeth not: loue dooth not boast it it selfe: it is not puffed vp: it disdaineth not: is seeketh not her owne thinges: it not prouoked to anger: it thinketh not euill. Seeing then this is one of the fruites and properties of loue, that it is ready to neglect it owne priuate profit and pleasure, in regard of the thing loued, wee cannot doubt of a care­full performance of all duties and demaundes that are required of it, where it is.

Vse 1. Let vs see the Vses of this Doctrine. First, seeing Christian friendship will performe Christian duties, wee learne, that a Christian Friende is a sure Friend, and Christian friendship, is the best friendshippe. These loue in the Faith, and therefore cannot start backe. Such friendshippe as beginneth in the Flesh, and ariseth vpon carnall causes, and worldly respectes, is easily bro­ken and dissolued, the least displeasure dooth ouer-turne it: but the friend­ship which is in God, and for God, endureth for euer, no enuy shall vndoe it, no occasion shall breake it, no time shall dissolue it. This appeareth Prou. 18, 24. by the wordes of the Wise-man. Prouerb. 18. 24. A man that hath friends ought to shew himselfe friendly, but a friend is neerer then a Brother. Seeke such friends as feare God, and be Christianly minded. Chuse none to be thy friend but him that is the friend of God. Let none be thy Brother, that is not the Bro­ther of Christ. One such friend, is worth ten thousand others. If thou haue in all thy life found by tryall and experience such an one, make more account and reckoning of him, then of a naturall Brother (which band is but in the flesh) assuring thy selfe, that grace will worke aboue nature, and therefore pre­fer him before al earthly treasure. If then thou be careful to keep thy temporal [Page 27] Riches and Possessions, much more oughtest thou to bee carefull to keepe a faithfull friend, and ioyne thy selfe in amity with him. True it is, there is a kinde of friendship and familiarity among Drunkards, among Adulterers, a­mong Robbers, and among all Malefactors; as Prou. 1, 14. Salomon teacheth. Prouerb. 1. 14. These sometimes seeme most neerely ioyned, but by the least occasion that can be, they are easily separated. There is in all places and parishes, almost a band and knot of these friendes, and good fellowes. But such as the word of God maketh Friendes, and the band of the Spirite gleweth together, are not easily sundred and disioyned, but haue a sure and stedfast coniunction, and are builded vppon a strong and stable foundation. These loue more in aduersity, then in prosperity, & in time of need do shew what their friendship is: where­as the friendship arising vpon worldly causes, will faile and abate when wealth decayeth, when the world lowreth, when trouble commeth, & so shew them­selues not to haue beene the friendes of vs, but of our wealth: not of our per­sons, but of our prosperity.

Vse 2. Secondly, we learne from hence, to be bold with all Christian friends, and to suffer them to be bold with vs. It is a true note of a true Friend, of a faith­full friend, to deale plainely, to reprooue, comfort, exhort, commend with­out flattery, without partiality. There is none of vs all, how great soeuer our knowledge be, how great soeuer our graces bee, how much soeuer wee haue profited in the faith of Christ, but sometimes we haue need to be instru­cted, sometimes to be comforted, sometimes to be reprooued, and sometimes to be threatned. It is a great blessing of God, when hee giueth a friend, by whom (as by a true Glasse) wee may perceiue and know our wants and ble­mishes. We shall find euery where such as will be ready to sooth and flatter vs in our offences, & to tell vs all is well done: but few there are that will deale faithfully with vs.

This a great plague, and a great iudgement, commonly waiting vppon great men, and rich men, that they finde few or none that dare admonish them of their faults, or tell them of their offences; and so many times are suffered to runne on to their destruction. Let vs account it as a speciall blessing sent vnto vs of God, when wee haue a friende by whom wee may heare what is a­misse in vs. We could giue him thankes, that would tell vs of some spot in our faces, or blemish on our Garments; and shall wee enuy or maligne him, that will discouer vnto vs the sinnes of our Soules, which doe more soile and defile vs, then all the blemishes of the Body? The Prophet Dauid hauing found the benefit and comfort of a godly reproofe, when hee was reprooued by Nathan the Prophet, saith; Psal. 141, 5. Let the righteous smite me, for that is a bene­fite, and let him reprooue me, and it shall be a precious Oyle that shall not breake mine head. To this end speaketh Salomon in the Prouerbes: Prou. 9, 8. Rebuke not a Scorner, least he hate thee: but rebuke a wise Man, and he will loue thee. The correction of a Friend, is as the Rodde of a Father: the end is not to destroy, but to saue: not to ouerthrow, but to deliuer from death. We are all of vs bound, as it were in a bond or Obligation, to performe this duty one to ano­ther: and wee must in humility submit our selues, vnder the reproofe of our Christian friends.

We cannot better make manifest our loue vnto our Bretheren, then by ad­monishing of them, and reproouing of them. This is it which Moses teacheth in the Booke of Leuiticus; Leu. 19, 17. Thou shalt not hate thy Brother in thy heart, but thou shalt plainely rebuke thy Neighbour, and suffer him not to sinne. Can a Physition shew his loue better, then by telling his patient his disease, and declaring vnto him the meanes whereby to cure it? Can a Man meeting his Brother, wandering out of his way in Hilles and Dales, in Woodes and Wildernesse, shewe his loue better vnto him, then by bring­ing him into the way, and laying his errour before his face? So that no [Page 28] man can giue a sounder Testimony of his sincere heart, and vnfained loue toward his Brother, then by dealing plainely with him when he walketh not vprightly. For a Friende is vnto the Soule, as Phisicke is to the Body: and the admonishing of our Brother, is as the directing of a Trauailer. Let vs therefore suffer the word of exhortation, 1 Thes. 5, 14 Knowing that such as are out of order must be admonished; the feeble-minded, must bee comforted; the weake, must bee strengthned; the euill, must be reprooued; the obstinate, must be terrified and threatned. And let vs not fret and rage against our Bre­theren, when we are checked and controlled for our sinnes. It is a signe wee are perswaded and resolued, to continue in our sinnes, when we cannot abide to be reprooued, but are ready to say with Ahab: Hast thou found me ô mine Enemy? The word of God is good to him that walketh vprightly: and wee shall finde in the ende; Prou. 27, 5. That open rebuke is better then secret loue; yea, that the Woundes of a Louer are faithfull, and the Kisses of an Enemy are plea­sant.

Vse 3. Lastly, seeing one Friende (especiallie a Christian Friend) may challenge and claime much from his Friende, wee must know that it is a fearefull sinne, vnder colour and shew of friendship, to betray or vndermine one another. Of such false and fained Friendes, Dauid complaineth in sundry places of the Psalmes; Psal. 41, 9 & 55, 12, 13, 14. My familiar Friende whom I trusted, which did eate my Bread, hath lift vp the heele against me: Surely mine Enemy did not defame mee, for I could haue borne it: neyther did mine Aduersary exalt himselfe against me, for I would haue hid mee from him, but it was thou, ô Man, euen my Companion, my Guide, and my Familiar, which delighted in consulting together, and went into the house of God as Companions.

This falsehood haue the faithfull felt in all Ages: This had Christ himselfe experience of, being betrayed of one of his owne Disciples and Houshold. So haue his members continually prooued the same, beeing exercised by the deceipt of false Bretheren. This was the sinne of Caine; Gen. 4, 8. Who spake friendly to his Brother, but when he had him alone in the Fielde, he rose vp a­gainst him and slew him. This was the sinne of Ioab, 2 Sam. 20, 9. his false and frau­dulent dealing with Abner and Amasa, he spake peaceably, but meant trea­cherously; Art thou in health my Brother? And so smote them with the sword that they dyed. This was the sinne of Iudas, Mat. 26, 48. who had Haile Maister in his mouth, and couered the hollownesse and Hypocrisie of his heart, with the kindnesse of a Kisse: but this was a token of his Treason, and the signe that he had giuen to apprehend him. It was not a Kisse of loue, but a Testimony of his villany; and therefore Christ saide vnto him: Betrayest thou the Son of Man with a Kisse? Hence it is that the Apostle Iohn exhorteth. 1. Iohn 3. 1 Iohn 3, 18 19. My little Children, let vs not loue in word, neither in tongue onely, but in deede, and in truth: for thereby we know that we are of the truth, and shall before him as­sure our hearts.

This is the true loue which standeth not in word, but in deede: which ly­eth not in the tongue, but in the heart: which consisteth not in an outward shew, but in the inward truth. Such was the loue of the godly gathered together after the ascention of Christ, they loued together in truth, and had all thinges common in the vse: For Acts 2, 44, & 4, 32, 34, 35. all that beleeued were in one place, and had all thinges common: they were of one heart and of one Soule, neyther any of them faide, that any thing of that which he possessed was his owne, neyther was there a­ny among them that lacked. Where the Euangelist declareth, that their harts and affections were so ioyned in God, that being all members of one body, they could not suffer their fellow-members to bee destitute, accounting the defeating and defrauding of them, as it were a spoyling and robbing of them­selues.

Wee must not deny our helpe to them that are in Christ, but shewe our [Page 29] selues ready to cloath him, to feede him, and to visite him in all his members, as wee shewed before, otherwise wee are no true members, but dead mem­bers.

‘[ And to our deare Sister Apphia, &c.]’ Hitherto we haue spoken of the first and cheefe person, to whom the Epistle is directed: Now let vs come to such as are lesse principall, being ioyned with him, which are these: first, Apphia: Secondly, Archippus: Thirdlie, the Familie of Philemon, to whom this Epi­stle was to bee read. The first that commeth to bee considered, is Apphia, whom he calleth a beloued Sister. This Woman seemeth to be the Wife of Philemon, my reason is, because she is placed immediatly after Philemon, and before the Minister and Pastor of the Church. For no cause can be assig­ned why she should follow Philemon, and goe before Archippus, but that she was the Wife of Philemon; and therefore the Apostle ioyneth her next vnto him in place, as she was ioyned to him by the ordinance of God. And this Chrysost. hom. 1. in Phil. The­ophyl. in Epist. Phil. is the iudgement of many.

Now, as Paule before did ioyne with himselfe Timothy, so in this place he ioyneth Apphia, as a Companion with Philemon, that thereby he might make the way more open to ob [...]ine his purpose. Good Women ought to doe much with their Husbandes: and the Apostle prouoketh her by naming and saluting her, to be a moouer and perswader of her Husband, to this charitable and Christian duty. Doct. 6. Christian wo­men should be helpers of their husbands We learne from hence, that it is required of all Chri­stian Women to be helpers and furtherers of good things in their Husbands. It is the dutie of Wiues to stirre vp, and spurre vp their Husbands to all Chri­stian duties and holie fruites of Religion.

The ende of her Creation was, that she should bee an Helper vnto Man, especiallie in the best thinges, for the Woman was made for Man, and not Man for the Woman; and therefore GOD saide from the beginning: Gen. 2, 18. It is not good for Man to bee alone, let vs make him an Helper meete for him. Sa­lomon describing in the Booke of Prouerbes a vertuous Woman, whose price is farre aboue Prou. 31, 10 11, 26, 27. the Pearles, (he saith) The heart of her Husband trusteth in her; and hee shall haue no neede of spoile: Shee will doe him good, and not euill, all the daies of her life, &c. She openeth her Mouth in Wisedome, and the Lawe of Grace is in her tongue, shee ouer-seeth the waies of her Household, and eateth not the Bread of idlenesse. An example of this dutie, wee haue in the Wife of Manoah, the Mother Iudg. 13, 22 23. of Sampson, when her Husband was greatly affrigh­ted and astonied, at the sight of the glorious departure of the Angell of God, who ascended vp in the flame of the Altar, and cryed out in the perplexitie of his Spirit, and terrour of his heart: We shall surely dye, because we haue seene the Lord: She encouraged him and comforted him, being greatly cast downe, If the Lord would kill vs, he would not haue receiued a burnt offering, and a meate offering at our handes, neither would hee haue shewed vs all these thinges, nor would now haue told vs any such. Another example we haue in the Shuna­mite, a Woman of great estimation, when she perceiued the Prophet Elisha to come often that way, 2 King. 4, 9. she saide vnto her Husband: Behold, I know now, that this is an holy Man of God, that passeth by vs continuallie, let vs make him a little Chamber, I pray thee, with Walles, and let vs set him there a Bed, and a Table, and a Stoole, and a Candlesticke, that he may turne in thither when he com­meth to vs.

Where we see she stirreth vp her Husband to doe good to the Prophet, and to prepare him a study by himselfe, fit for his Meditations. And the Apostles doe often vrge this duty, and teach, that all Women should bee helpess, not hinderers: furtherers, not discouragers: stirrers forward, not houlders backe­ward from good things.

Reason 1. The Reasons are plaine. For first, they may by the gracious good­nesse of GOD be blessed Instruments to winne their Husbands to the Faith, [Page 30] by beating themselues toward them with meeknesse of Spirit, and by patient waiting for a blessing from God. The Water by often dropping, pierceth the hard Stone: the earth by continuall touching, weareth the Tough Iron: and what is it that length of time doth not alter? The Apostle Peter 1 Pet. 3, 1, 2. exhor­teth; Wiues to be subiect to their husbands, that euen they which obey not the word, may without the word be woon by the conuersation of their Wiues, while they be­holde their pure conuersation which is with feare. Likewise Paule perswading the beleeuing Wife to dwell with the vnbeleeuing Husband, and not to de­part from him, giueth this reason; 1 Cor. 7, 16. What knowest thou, ô Wife, whether thou shalt saue thine Husband? Seeing therefore they may bee effectuall meanes to saue the Soules of their Husbands, and to winne them without the word, and so gaine them a good report and a sweete Name in the Church, they must consider that it belongeth vnto them to be helpers vnto their Husbands.

Reason 2. Secondly, she is his yoake-fellow, and ought to draw with him in an eeuen and equall course, to make her obedience to him easie and cheerefull in the Lord. The Oxen that draw in a yoake together, are an ease of the worke and burthen one to another. Such a paire of yoake-fellowes were Abraham and Sara, Isaac and Rebecca, Luke 1, 6. Zachary and Elizabeth, and sundry others. The man and Wife are as the two eyes in the head, or as the two feete in the Body. The two eyes if they goe together, and looke both one way, bee it vpward or downeward, bee it to the right hand or to the left hand, all is well and comly in the face: but if they be seuered and the one look one away, the other another way, what a blot and blemish is it to the face? The two feete, if they walke together, and one step doe follow another, they become the body well, and one furthereth another: but if one step one way, and another step another way, there is no agreement in the body. So the man and the woman being made to draw in one yoke, being as the two eies, the two handes, the two feete in the body, working together, and helping one another, should ne­uer be seuered and diuided to crosse one another, to reproach one another, to shame or depart one from another. This piety and honesty, God and Nature doth teach vs to practise.

Vse 1. Let vs see what are the vses of this doctrine. First, seeing the Woman is made by the Law of her Creation to be an helper; we learne, that a good and Christian Wife that is wise and godly, encouraging her Husband, and stirring him vp to godlinesse, is a great blessing of God. If shee finde her Husband backward and vntoward, cold and carelesse in good thinges, shee will labour wisely to bring him on, and to conceiue a liking of them, that before distasted with him. If shee perceiue him forward, shee will endeuour to make him yet more forward. If she finde a sparke, she will striue to kindle the Coales, and make it flame out to the comfort of many other. If she see him wauer and waxe faint, she will neuer cease vntill she haue strengthned and sustained him. If she find a good beginning, she will further it by a timely proceeding, and a conscionable perseuering vnto the end. It is a worthy saying set downe by Salomon: Pro. 18, 22. and 19. He that findeth a Wife, findeth a good thing: and receiueth fauour of the Lord. And in another place; House and Riches are the inheritance of the Fathers, but a prudent Wife commeth of the Lord. He is blessed of God that hath such a portion. She bringeth a blessing to his person, to his Children, to his Family, to the meanes of his maintenance, and to his whole estate. She will seeke to better his estate (howsoeuer she find it) both with God and the world, in heauenly thinges, and in earthly. This reproueth such as destroy or hinder his estate, impouerish him, decay him, or vndoe him, whether by dainty and delicate fare, or by gay and gorgeous apparrell, by costly and sumptuous fur­niture, by feasting or idlenesse, by carelesnesse and negligence, or by any va­nity whatsoeuer. A wise Woman (saith the Prou. 14, 1. Wise man) buildeth vp her house, but the foolish destroyeth it with her owne hand. Secondly, it reprooueth [Page 31] such Wiues as are vncomfortable and vncheerefull, much more such as are bit­ter and reprochfull to their Husbands, such as Micholl was to Dauid. Of such Salomon saith; Prou. 19, 13. A foolish Sonne is the calamity of his Father, and the contenti­ons of a Wife, are like a continuall dropping: Where he compareth the braulings and chidings of a Woman, to the couer of an house, which is so broken, that when it raineth, the Water droppeth in vpon the Planckes and Wals, and rot­teth the Timber of the house, so that in short time, it is very ruinous and rea­dy to fall. So when Women are giuen to contention and brauling, they are the cause of great mischiefe and destruction to the whole family. Ciuill wars were alwaies held among the Heathen most dangerous: but the iars that are at home, and made within the Walles of the house, are as noysome and grieuous, and doe threaten the ruine thereof. Euery bitter word is as a sho­wer of raine that falleth into the House. This maketh many Husbands ill hus­bands, and causeth them to delight any where, rather then where they should delight to be, and to desire any company, rather then to be with the Compa­nion of his life, which he ought to desire. An house thus diuided cannot stand long, albeit for a time it may continue.

Vse 2. Secondly, it serueth as a notable direction for godly Women, in regard of the honourable Name and Title of an helper giuen vnto them, to teach them to watch all occasions, and waite all opportunities offered them to doe good, and not to slacke them. It is a great point of wisedome to take the occasion: and there is a fit time for euery purpose vnder the Heauens. Hence it is, that the Apostle chargeth 1 Cor. 7, 20. euery one to abide in his calling, when he speaketh of the Womans winning of her Husband. And we haue a notable example here­of in the behauiour of Abigail toward Naball, a wise woman, toward a chur­lish and drunken Husband, 1 Sam. 25, 36 when she saw euill ready to come vpon her and her Husband, and the whole Family, yet shee told him nothing, neyther more nor lesse vntill the morning arose, because he was drunken, and so had no reason to consider, or to conceiue what she had done for their deliuerance: but in the morning when he had slept out his drunkennesse, and the wine was gone out of Naball, then she told him, and set before him the wickednesse of his heart, the purpose of Dauid, the danger of death, and the working of the safety of the whole Family. It is a great profite and aduantage to do a thing in season. On the other side, it is the note of vnwise and wicked Women, to drawe their Husbands to all wickednesse and outragiousnesse, to further them in impiety and vngodlinesse, and consequently to hasten their owne and their Husbands ruine and destruction. If there be any sparke of godlinesse, they are as water to quench it in their Husbands. An example hereof we haue in Iezabell, when Ahab longed after the Vine-yard of Naboth, and could not obtaine it, so that he came to his house heauy and in displeasure: did she per­swade the Kinges heart to bee content? Did she tell him he had enough, or moue him to suffer Naboth to enioy his possession in peace? No, as if hee had not beene of himselfe mad enough, she pricketh him forward; shee saith vnto him, 1 Kin. 21, 7. Dost thou manage the Kingdome of Israell? Art thou fit to be a King? I will giue thee the Vineyard, vp, eate Bread, and be of good cheere. The like we see in the Wiues of Salomon, that were Heathen, they turned away his heart from God, and prouoked him to set vp Idolatry. When Mordecai refused to bow downe to Haman, and to giue him the honor that was due to God, Ester 3, 5. & 5, 14. he was full of wrath, so that the glory of his Riches, the multitude of his chil­dren, the fauour of the King, the greatnesse of his honour, the aduancement of his Name, did nothing auaile him, so long as hee saw Mordecai the Iew sit­ting at the Kinges Gate: Did his Wife perswade him to be patient? Did shee shew him, that fauour is deceitfull, that wealth is vncertaine, and that honour is as a blast of winde; yea, lighter then vanity it selfe? No, shee moueth him to set vp a tree of fifty cubits high, and to speake to the King that Mordecai [Page 32] might be hanged thereon. It is great meanes to goodnesse, to delight in good company. It is a great allurement to wickednesse, to follow euill compa­ny. A day-companion is strong to draw men to all impiety: but the Night-companion is stronger, and preuaileth farther, and oftentimes bringeth to the hight of all iniquity.

Vse 3. Lastly, as the consideration of the Name beeing made to bee Helpers, putteth Wiues in minde of theyr dutie: so it teacheth all men two thinges. First, they must remember, that it standeth euery one vpon, to haue a care in his choice and match, to get such as may brooke their Names, and be indeed Helpers, and not hinderers vnto them. It is the greatest calling that wee can enter into, and a band neuer to be broken. Therein standeth the comfort or discomfort of our whole life. It is is our duty to be carefull to marry in the Lord, that Christ may bee bidden as one of our Gueste, and not shut out of our meetings. It is a prophane marriage where he is not entertained, and wee can looke for no blessing to come vpon such assemblies. The Apostle teaching, That the Wife is 1 Cor. 7, 39. bound by the Law, as long as her Husband liueth, and that her Husband being dead, she is at libertie to marry with whom shee will, he addeth, onely in the Lord. The same Apostle chargeth vs, Not to be vnequal­ly yoaked with the vnbeleeuers, 2 Cor. 6, 14, 15. because there can be no fellowship betweene righ­teousnesse and vnrighteousnesse, no communion betweene light and darkenesse, no concord betweene Christ and Belial. Such vnequall marriages between the Sons of God, and the Daughters of men, Gen. 6, 1, 2. brought an vniuersall floud vppon the Earth. How greatly God detesteth this, the Prophet Malachi declareth. Cha. 2. 11. Iudah hath transgressed, and an abhomination is committed in Israell, and in Ierusalem, for Iudah hath defiled the holinesse of the Lord which hee loued, and hath marryed the Daughter of a strange God. This condemneth such matches as are sought out for beauty, for riches, for honours, but no mention made of godlinesse, or of Religion. The chiefest things to be respected, are not wealth, and such outward things, of the world, for a man may be aduanced in his estate this way, and yet in the end be cast downe to hell.

Secondly, such as haue receiued by the blessing of God, such helpers and comforts of their life, must learn to loue, and delight in such wiues, as in those companions that God hath sent them. This dooth Salomon Prou. 5, 19, 20, 21. teach, Reioyce with the Wife of thy youth, let her be as the louing Hind, and the pleasant Roe, let her breasts satisfie thee at all times, for why shouldest thou delight, my Son, in a strange Woman, or embrace the bosome of a Stranger? For the waies of man are before the eyes of the Lord, and he pondreth all his paths. Where he teacheth, that the de­light that the married folke ought to take one in another, is a notable preser­uatiue to keepe them from vncleannesse. They must confesse, that it is God that hath knit them together in such wise, that the one should not desire to be separated from the other. The Apostle writing to the Ephesians, Eph. 5, 25, 28, 29. willeth Husbands to loue their Wiues, as Christ loued the Church, and gaue himselfe for it: and sheweth, that men ought so to loue their Wiues as their owne bo­dyes; So that hee which loueth his Wife, loueth himselfe, for no Man euer yet ha­ted his owne Flesh, but nourisheth and cherisheth it, euen as the Lorde dooth the Church.

‘[ And to Archippus our Fellow-Souldier, &c.]’ Hitherto of the two first per­sons, to whom the Epistle is sent; to wit, Philemon and Apphia, the Husband and the Wife. Now followeth the third person, who was the Pastour of the Church, described by his propper Name, Archippus: and by his Office, a Fellow-Souldier. True it is, all Christians in this life are Warriours, and fight the battels of God, against sinne, the world, and the Deuill: and so may bee called Fellow-Souldiers, in as much as they are members of the Militant Church: yet the Ministers of God are in a peculiar and speciall manner, so cal­led, because they are as it were the Captains & Standart-bearers to go before [Page 33] others, and to order the battell. This Title to be called a Souldier, is a bor­rowed speech, (for their Weapons are not carnall) and importeth great labour and much trouble, it signifieth the necessity of the calling, and pointeth out the danger and opposition that is made against it. Doct. 7. The calling of a Minister, is a painfull, need­full, and trou­blesome cal­ling. The Doctrine from hence is this, that the calling of a Minister is paineful, most needefull, and a trouble­some calling, resisted and opposed against by Sathan and wicked men. When Christ saw the people scattered abroad and dispersed, as Sheepe without a Shepheard, he had compassion vppon them, and saide to his Disciples; Math. 9, 37. The Haruest indeede is great, but the Labourers are few, pray ye therefore the Lord of the Haruest, to thrust forth Labourers into his Haruest. Where we see, he cal­leth the Ministers of the Gospell Labourers in the Haruest-fielde, and gathe­rers of the Lords Corne. We see what great paines men take in Haruest, and how necessary Labourers are, when the Corne is ripe and ready to be reaped. The Apostle Paule speaking of himselfe, and the rest of the Apostles saith; 1 Cor. 3, 9. We together are Gods Labourers. And in another place; 1 Tim. 5, 17 The Elders that rule well, is worthy of double honour, specially they which labour in the word and doctrine. Heerevnto agreeth that which he writeth in another Epistle: 2 Tim. 2, 15. Study to shewe thy selfe approued vnto God, a worke-man that needeth not to be ashamed, diuiding the word of truth aright. All these testimonies teach vs this truth, that the of­fice of the Ministery is not so much a dignity, as it implyeth a duty; it is not onely an honour, but a burthen; it is not onely a Title of renowne, but a work of labour.

Reason 1. This will better appeare, if wee marke the Reasons following. First, the ordinance of God appointeth, that euery calling should eate their Bread in Gen. 3, 19. the sweate of their browes; that is, should be industrious and painefull in their seuerall vocations, whether it be in bodily or in spirituall labour. The bodily calling, requireth bodily labour: the spirituall calling, requireth spirituall la­bour. Idlenesse and negligence in any Ier. 48, 10. worke of the Lord is accursed. An idle hearer, that ioyneth not practise, is abhominable: a loose and carelesse professor, that addeth not obedience, is a bad professor.

Reason 2. Secondly, the Ministers of God fight the Lords spirituall battels for vs, by their prayers, care, watchfulnesse, faith, and the whole Armour of God: by opposing and setting themselues against Heritiques, Atheists, Worldlinges, Schismatiques, Wicked men, and all thinges that exalr themselues against God. Is not this a great worke, of great labour, to resist the budding and growing of so many sinnes as daily rise vp, as men that striue with the whole Earth? To labour, in study, in word, in doctrine, in zeale, in watching? Ac­cording to that which the Apostle saith; 2 Cor. 11, 27, 28. I was often in wearinesse, and paineful­nesse, in watching often: besides the things which are outward, I am combred daily, and haue the care of all the Churches: who is weake, and I am not weake? Who is offended, and I burne not? How did Moses fight in prayer, Exod. 32, 31 and labour in zeale for the people of Israell, when hee stood in the gap and stopped the wrath of God that was kindled against them? If then we would reason from the gene­rall to the speciall, waying the purpose and appointment of God, who hath annexed labour to euery calling, or consider that the Ministers of the word are the Souldiers of God, to fight his battels against sinne and sinfull men; in both respects we may conclude, that the calling of the ministery, is an office of great necessity, and of much labour.

Vse 1. This doctrine teacheth vs, and offereth vnto vs diuers Vses. First, let vs learne to acknowledge the worke of the Ministry, to bee a worke of great di­ligence, painefulnesse, and labour, if it be performed as it ought to be. We must keepe backe Act. 20, 27, 28. nothing from the people, but shew vnto them the whole counsell of God. We must lay the Foundation of Religion among them, and build constantly vpon it, which cannot be done without faithfulnesse. If wee take heede to our selues, and to all the flocke, whereof the holy Ghost hath [Page 34] made vs Ouer-seers to feede the Church of God, which hee hath purchased with his owne bloud, we shall find our function to be full of labour and swea­ting, to receiue much euill intreating, and hard entertainement heere in this World. The Apostle teaching the duty of the hearers toward their Ministers, saith; 1 Cor. 3, 1, 2. Let a man so thinke of vs, as of the Ministers of Christ, and disposers of the secrets of God: and as for the the rest, it is required of the Disposers, that euery Man be found faithfull. So he teacheth in another place: 1 Tim. 3, 1. This is a true say­ing, If any Man desire the office of a Bishop, he desireth a worthy worke. Where he sheweth indeede, that the calling is a worthy calling, but it requireth also worthy labouring. This will farther appeare vnto vs, if we consider the Titles that are giuen vnto them. They are called Builders, that are continually busie in building, hewing tough Timber, and squaring rough stones. No Timber, no Stones of themselues so vnfit for building, as we are by Nature to be cou­pled together, and to grow vnto an holy Temple in the Lord. They are cal­led Souldiers, they are alwaies fighting or looking for their enemies, and draw­ing out the Sword of the Spirit, Ephe. 6, 17. which is the word of God. Is any cal­ling vnder Heauen more necessary, then the profession of a Souldier in time of danger? And when an assault is made, or the battels ioyne, is any profession more painefull? Sometimes they are called Husband-men. Is not the life of the Husband-man a painefull life, and is not the ending of one worke the beginning of another? Doth not euery season of the yeare bring his seuerall trauell? So that no calling is accompanied with more labour and lesse ease. Sometimes they are called Watch-men, who stand continually on their watch Tower, to discry the comming and approaching of the Enemy. Sometimes they are called Shepheards, abiding in the fielde, and keeping watch by night ouer their flocke; they are in the day consumed with heate, and with Frost in the night, and their sleepe departeth from their eyes. Seeing therefore the Ministers aie builders of the Lordes house, Souldiers in the Lordes Campe, Husbandmen in the Lords fielde, Watch-men in the Lordes Citty, and Shep­heardes ouer the Lordes flocke, which hee hath redeemed with his precious blood; we must all confesse, that the Ministry of the word is a worke of great labour, if it be discharged aright. For this, if wee know not by practise, wee may see by experience, that to study with constantnesse, to meditate with ear­nesse, to instruct with diligence, to exhort with carefulnesse, to reproue with zeale, to comfort with cheerefulnesse, to conuince with boldnesse, to watch ouer the people with a godly Heb. 13, 17. ouer-sight, as they that must giue accountes for their Soules, to conceiue godly anger and great sorrow for sinne, to pray in publike and priuate, to goe in and out before the people of God in the do­ctrine of Faith, and in example of life, to prepare themselues to handle the word, and to deliuer it with power and euidence of the spirit, with earnest af­fections, being thus prepared; I say to performe all these duties, dooth more consume the inward parts, wast the body, impaire nature, decay strength, spend the vitall Spirits, and cause them to be subiect to sundry infirmities, sicknesses, and diseases, then any the strongest labour that is vsed among men. For this we may obserue, that the labours of the body (though they bee great) main­taine strength, preserue the stomacke, encrease the appetite, and adde vigour to euery part: but it is farre otherwise in the labours of the mind, they weaken the naturall powers, they wast the vitall Spirits, and they decay the health of the body. Hence it is, that the Apostle giueth this precept to Timothy, a Mi­nister of the Gospell; 1 Tim. 5, 23. Drinke no longer Water, but vse a little Wine for thy stomackes sake, and thine often infirmities: declaring thereby, that it often fal­leth out, that the Ministers of the Gospell wich take paines in their callinges, are feeble in body, weake in strength, sparing in dyet, and subiect to disea­ses.

Vse 2. Secondly, seeing the calling of a Minister requireth paines and labour, it [Page 35] reprooueth those that be Idoll Shepheards, dumme Dogges, euill Beasts, slow bellies; not labourers, but loyterers; not worke-men, but sleepers: which make not the calling painefull, but gainefull. How many are there that en­ter into this waighty and worthy calling for their owne ease, and to follow idlenes and pleasure? How many, to enrich themselues, and to gather wealth? The Prophet Esay Esay 56, 10 complaineth greatly of such in his time. Chap. 56. 10. Their Watchmen are all blinde, they haue no knowledge, they are all dumbe Dogges, they cannot barke: they lye and sleepe, and delight in sleeping. Let all such con­sider the greatnesse and height of their excellent caling, and remember the ho­nourable Titles whereby they are called, that so they may bee put in minde of their duties. Let them Pro. 27, 23. be diligent (according to the counsell of Salomon) To know the State of their flocke, and take heede to the heards: for Riches remaine not alwaies, nor the Crowne from generation to generation. And howsoeuer many that possesse the places, occupy the roomes, and vsurpe the Titles of Pastors, doe glory in their calling, and account themselues sent of God: yet so long as they loyter in the Lords Haruest, and will take no paines to winne Soules to God, they are but Idols, Psal. 115, 6, 7, 8. They haue eyes and see not, they haue a mouth and speake not, neither make they a sound with their throat, they that make them are like vnto them, so are all that trust in them. True it is, they can say somewhat for themselues, and can alledge sundry reasons to maintaine their ease and idlenesse; Pro. 26, 16. And the sluggard is wiser in his owne conceit, then seauen men that can render a reason: as appeareth in the example of the sloathfull Ser­uant, who did hide his Maisters Talent: notwithstanding, if the diligence in their calling, be not answerable to the dignity of their office, they shall haue the reward of sluggards, they shall haue the Talent and gifts which they haue receiued, taken from them, and the blood of those that perish through their negligence, shall be required at their hands.

Againe, it condemneth and conuinceth the senselesse opinion of vaine and vnthankfull men, that cry out against the Ministers in euery place, accounting their calling easie, and themselues idle, as liuing by the sweat of other mens browes, and receiuing their meanes and maintenance without any manner of paines. Albeit, this obiection be indeede idle, and deserue no answere, and that it is in vaine to reason with the belly, that hath no eares to heare, nor hart to conceiue; and albeit I stand in a slippery place, because I should be censu­red to speake rather for our selues, then for others, and to respect more our owne gaine, then the good of others: yet somewhat must be said to this foo­lish and peeuish conceit. Indeede, I acknowledge freely, some are vnprofi­table drones, that doe not gather, but eate the Honny: and some idle Shep­heards that fleefe the sheepe, but feede not the Flocke: these I confesse haue their liuing come in easily, who indeed deserue no liuing, and because they wil not labour, they should not eate; and woe bee to them if in time they repent not. But these men that obiect as before, doe exclaime and cry out, not a­gainst the abuses of the office, or the slothfulnesse and negligence of men, but against the calling it sefe, contrary to the saying of Christ, who teacheth, Math. 10. that the Labourer is worthy of his hire, and the workeman of his meat: and oppo­sing themselues against the ordinance of God, who hath appointed the Mini­stery to be maintained: for as 1 Cor. 9, 13, 14. they that Ministred at the Altar, did liue of the Altar: so God hath ordained, that they which preach the Gospell, should liue of the Gospell. As these men are ignorant of this high ordinance of God, so they seeme not to know themselues. They are so blinde, so brutish and blockish, that they knowe not by any experience from themselues, There is a labour of the soule as well as of the body that men haue soules, and that there is an immediate soule-labour, farre greater then bodily labour, and likewise a soule-suffering (which they shall one day feele, if they repent not) many waies exceeding and surpassing bodily suffering, or any torment that befals the body. Remember with mee, and consider a little, [Page 36] (though it bee in an higher degree) the sorrow of the Soule that was vpon Christ in the Garden, without any the least touch and visitation of the bodie, whether it were painefull and laboursome or not, Luke 22, 44 When it so heated and cru­shed him, that it caused him to sweat droppes of blood, that trickled downe to the ground. Many diseases of the body are very painefull and hard to bee borne; but the greefe, and anguish, and horror of the soule, is a thousand times more painefull, according to that which Salomon speaketh in the Prouerbs, Pro. 18, 14. Chap. 18. The spirit of a Man will sustaine his infirmitie, but a wounded spirit who can beare it? Furthermore, there is persecution Whitae. de a­pontif. Rom. quaest. 5. cap. 2. of the Soule, as well as a perse­cution of the body; and these two are distinguished, and differing one from the other. For when Tyrants persecute the Church, and rage with fury against the Saints, their faith is not shaken, but Religion then flourisheth most of all, as we see when Israell was in Aegipt. The greatest slauery and slaughter, is, when mens soules are corrupted with false doctrine. Lastly, is the calling of a Prince, of a Counsellour, of a Noble-man, an idle calling, because they vse not bodily labour? This is, as if a man should say, Cicero de Se­nectute. that the Gouernour of the Ship doth nothing in sayling, because while some climbe the Masts, other walke vpon the Hatches, he sitteth quiet and holdeth the Sterne: he doth not indeede as they doe, but he doth farre greater and better things. The Church and Common-wealth are not vnfitly compared to a mans body, which con­sist of many partes, all needefull and necessary, yet all haue not the same vses and functions. If the members of a mans Halicar. Ro­man. antiquit. lib. 6. Plutar. in vita Corio­lani. Liui. de­cad. 1. lib. 2. body should rise and rebell against the belly, if the feet should plead, that they onely beare vp the waight of the whole body, if the handes should affirme, that they labour painefully, earne their liuing, and bring many other commodities: if the shoulders should say, that they beare all burthens: or the head, that it seeth and heareth: the mouth, that it speaketh: and then if all ioyntly should turne themselues to the belly, and accuse it to be without profit, to remaine in the midst of the body, with­out doing anything, and sustaine no labour to the maintenance of the rest of the partes: were not this a foolish conceit of reasoning, and would not this tend to the ruine of the whole body? In the body politicke, if the people that dig and delue, should complaine and conspire against the Prince and Nobles, (who labour by care, rule by authority, foresee by wisedome, and manage by gouernment) because they worke not with their hands, would not this draw with it the destruction of the Common-wealth? So is it in the Church, and in the offices of the Church. As the people labour by working, so doe the Mi­nisters in studying and preaching. All haue not one office, all haue not one vse. Therefore the Apostle saith; 1 Cor. 12, 14 15, 16, 17, 18, 19, 20, 21. The body is not one member, but many: if the foote should say, Because I am not the hand, I am not of the body, is it therefore not of the body? And if the eare should say, because I am not the eye, I am not of the body, is it therefore not of the body? If the whole body were an eye, where were the hearing? And if the whole were hearing, where were the smelling? But now hath God disposed the members, euery one of them in the body at his owne pleasure: for if they were all one member, where were the body? But now are there many mem­bers, yet but one body: and the eye cannot say vnto the hand, I haue no need of thee: nor the head againe to the feete, I haue no neede of you. Whereby we see, that the body consisteth of many members, all haue their necessary vse for the pre­seruation of the whole, and yet all haue not one and the same function. So then, they despise the Ministers of the Gospell, and so account the Ministery of the word needlesse and vnprofitable, because they work not with their hands, and not labour with bodily labour; are as madde and monstrous, as they that would haue all the body to be an hand; no mouth, no head, no foot. For al­beit, the Teachers of the Church be not the hands of the body, to handle the Carpenters Axe, or the Shepheards Crooke, or the Husbandmans Plough, or the saw of the Sawyer: yet he is as the eye of the body, to giue light to them [Page 37] that sit in darkenesse and in the shaddow of death: as the mouth of the bodie to speake to God, and to poure out supplications before him for the people: yea, he is also as the belly, for as the belly which receiueth all meats that nou­rish mans body, doth send them backe againe with aduantage, to the nourish­ment of the whole body: so the Minister receiuing maintenance from the Church, doth feed them againe, and nourisheth them with the bread of life to the saluation of their soules. He receiueth temporall things, but he soweth vn­to them spirituall things. The Apostle saith; 1 Cor. 9, 7. Who goeth a warfare any time at his owne cost? Who planteth a Vineyard, and eateth not the fruite thereof? Or who feedeth a Flocke, and eateth not of the Milke of the flocke? The Souldier liueth by the receiuing of his wages; the Husbandman, by the fruits of his labours; the Shepheard, by the encrease of his flock: and therefore it must not seem strange vnto vs, that the Lords Souldiers should enioy their pay, and that his Worke­men should haue their hire.

Vse 3. Lastly, seeing the celling of the Pastour set ouer the people, is painefull, it offereth good considerations and profitable Meditations, both to the Pastors, and to the people. Touching the Ministers, it serueth as a good admonition to such as purpose and intend to enter into this great calling of the Ministerie, that they doe it wisely and warily, that they runne not before they bee sent, that they enter at the Doore, and climbe not in at the Windowe, that they considet what prouision, and store of new and old they haue, to goe through the worke. Such as meane to builde, Luk. 14, 28, 31. doe first make great prouision and preparation. The Kings of the Nations, and Princes of the Earth, with great aduise and consultation, doe proclaime warres. The Ministery is a going to Warfare, it is a building of Gods House; and therefore it is to bee enterpri­zed not rashly, but aduisedly: not meanely stored, but plentifully furnished with all manner of prouision fit for the Lordes worke. Againe, beeing the Souldiers of Christ, and the leaders of his people, they must seeke to please, Gal. 1, 10. not men, but their Captaine that hath chosen and called them, they must take heede they doe not intangle and snare themselues in worldly matters, and so hinder their worke in hand, whereby they are made vnfit to serue God and his Church. The order and discipline of the Warres is such, that so soone as the Souldier hath enrolled and giuen his name to his Captaine, he leaueth his house and other affaires, which might with-draw his minde, and mindeth nothing but the battell. So ought we to bee wholie loosed, and throughlie freed from the impediments and incumbrances of this Worlde, that Christ may haue our seruice in this warfare. This is that vse which the Apostle ma­keth of this Doctrine. 2. Tim. 2. Thou therefore suffer affliction, as a good Souldier of Iesus Christ; 2 Tim. 2, 3, 4. No Man that warreth, entangleth himselfe with the affaires of this life, because he would please him that hath chosen him to be a Souldier. Touching the people, they must know, that when God sendeth such Labourers among them, they must bee esteemed and accounted as the grea­test defence and preseruation of a Citty and Kingdome. This is confessed by Ioash the King of Israell (when Elisha fell sicke of his sicknesse, whereof he died) 2 Kin. 13, 14. O my Father, my Father, the Charet of Israell, and the Horsemen of the same. The prayer of Moses, Exod. 17. preuailed more then the Sword of Ioshua, and all the furniture of war against the Amalekites. The Apostle writing to the He­brews, exhorteth thē Heb. 13, 17. To obey them that haue the ouer-sight of them, and to sub­mit themselues, because they watch for their soules as they that must giue accounts, that they may doe it with ioy, and not with griefe, for that is vnprofitable for them. Secondly, it teacheth them to account them worthy of their hire and wages, & to esteeme them worthy of double honor. It is a grieuous and a Iam 5, 4. crying sin, to keep back the labourers wages, to diminish it, to grudge at it, and to take it to thēselues, and it calleth for vengeance, & entreth into the eares of the Lord of hosts. The Ministers are the Lords labourers and workmen, hired to labour in [Page 38] this Vineyard, to sow, to plant, to water, to prune, to dig, & he hath appoin­ted to them their portion for their maintenance: if this therefore be detained from them by In-iustice, it cryeth vnto God, and bringeth oftentimes his curse vpon vs, both in spirituall and temporall thinges. In spirituall thinges, be­cause he dealeth with vs in heauenly thinges, as wee deale with his Ministers in earthly thinges. If we detaine from them their maintenance, hee will detaine from vs his blessing. If we be sparing in giuing them their hire, he also will be sparing in bestowing vpon them his graces. As we sow, so we shall reape. In temporall things, because God promiseth a blessing to such as pay the Lord his due, and threatneth to cursse them that spoile him in his Tithes and offerings. This we see in the Prophet Malachi, Mal. 3, 8, 9, 10. where God complaineth of their spoiling and defrauding of him, he saith; Yee are curssed with a cursse, for ye haue spoiled me, euen this whole Nation: bring ye all the tithes into the Store-house, that there may be meate in mine House, and prooue mee now heere with, saith the Lord of Hoastes, if I will not open the Windowes of Heauen vnto you, and poure you out a blessing without measure. If then wee desire the blessings of God to come vppon vs in spirituall graces, or in earthly thinges, wee ought not to with-hold the Labourers wages, that plough vp our fallow groundes, and Till our barren hearts. It is a worthy exhortation, which the Apostle giueth to the Church of the Thessalonians, touching their Mini­sters, 1 Thes. 5, 12 We beseech you Brethren, that ye acknowledge them which labour a­mong you, and are ouer you in the Lord and admonish you, that yee haue them in singular loue for their workes sake. For seeing the true Pastours of Christ bestowe their labour among vs, and consume themselues as the Candle, to giue light to others, wee ought to shew the bowels of loue and compassion toward them, wee ought not to bee wanting vnto them in the fruites of our loue.

‘[ And to the Church that is in thine House, &c.]’ Hitherto wee haue hand­led the third person written to; namely, Archippus, together with the descrip­tion of him to be a Souldier of Christ, and a Fellowe-Souldier with the Apo­stle: Now, wee are to proceede to the fourth and last which yet remaineth, which is a ioyning of many persons together, for hee addeth to the former, The Church which is in thine House. He adorneth the Household and Family of Philemon, with the Honourable and renowned Title of a Church. This serueth to commend as well Philemon the Maister, who had instructed his Family in the Doctrine of godlinesse, as also the Houshold it selfe, which had beene taught and trained vp by him.

We see heere a priuate House is called a Church. For seeing where two or three are gathered together in the name of Christ, Math. 18, 20 he is there in the midst of them: euery assembly or meeting of the Saints, is called not vnfitly by that Name. Philemon to his perpetuall commendation, had by his care and indu­stry, made of his house a little Church, instructing, guiding, gouerning, fra­ming, and ordering them in the knowledge and feare of God. Doct. 8. It is the duty of all house­holders to teach their Families. We learne from hence, that all Housholders ought to prepare, instruct, and order their Families in the knowledge of God, and obedience of godlinesse, that the house of the Maister may be the Church of God. And that it is the duty of all such as haue the gouernment and ouersight of others to see thē taught and instructed in the waies of God, it appeareth by many precepts and examples set forth vnto vs in the Scriptures. This is it which Moses gaue in charge to the Israelites, Deut. 6, 8 & 11, 19. and 4, 10, 11. Ye shall lay vp these my words in your harts, and in your soule, and binde them for a signe vp­on your hand, that they may be as a frontlet betweene your eies, And ye shall teach them your Children, speaking of them, when thou fittest in thine house, and when thou walkest by the way, and when thou lyest downe, and when thou risest vp. So the Pro­phet speaking of the great workes of God, wrought for the safety of his peo­ple, & the ouerthrow of their enemies, declareth, Psal. 78, 4, 5, 6. How he establed a testimony [Page 39] in Iacob, and ordained a Law in Israell, which he commaunded our Fathers, that they should teach their Children, that the posterity might know it, and the Children which should be borne, should stand vp and declare it to their Children, that they might set their hope on God, and not forget the workes of God, but keepe his Com­maundements. This it is which Salomon speaketh. Prouer. 22. 6. Pro. 22, 6. Teach a child in the Trade of his way, and when he is old he shall not depart from it. Heereunto also agreeth the saying of the Apostle; Ephe. 6, 4. Ye Fathers, prouoke not your Chil­dren to wrath, but bring them vp in instruction and information of the Lorde. Now, as we haue seene sundry precepts, pressing vs to the performance of this dutie, so wee haue many examples of the godly, that haue put it in practise, and gone before vs in their obedience. Abraham the Father of the faithfull, is commended of God, for his care and conscience this way. Gene. 18. 19. where he saith: Gen. 18, 19. I know him that he will commaund his Sonnes, and his houshold after him, that they keepe the way of the Lorde, to doe righteousnesse and iudge­ment. Iob is reported to haue sanctified his Children, when the daies of their banqueting were gone about, Iob 1. 5. Hee rose vp early in the Morning, and offered burnt offerings according to the number of them all. Cornelius, a Captaine of the Italian band, feared Act. 10, 2. [...]od with all his Houshold. The Parents of Ti­mothy, his Grand-mother and Mother, brought him vp in the knowledge of the Scriptures of a Child, 2 Tim. 1, 5. and 3, 15. Which are able to make vs wife vnto saluation through the Faith which is in Christ Iesus. To these precepts and example before re­membred, wee might adde diuers other out of the Booke of God, to teach vs, that to whom soeuer GOD hath vochsafed this grace, and giuen this honour to make him a Father of Children, a Mayster ouer Seruaunts, a Go­uernour ouer an Houshould; hee requireth with all this dutie, and therefore layeth it as a burthen vpon his Shoulders, to teach, to exhort, to admonish, to reprooue, and to instruct all those that are vnder his charge and iurisdicti­on.

Reason 1. The Reasons inforcing this Doctrine, are many in number, strong in value, and manifest in the view of all that will rightly consider of them. For first, all Christians are generally charged Leuit. 19. Hebr. 3 13. 1 Thes. 5, 11. to exhort and admonish one another, as we see. 1. Thess. 5. 11. Heb. 3. 13. 14. Leuit. 19. 17. So then, vnlesse the ru­lers of Families will exempt themselues out of the number of Christians, they cannot shake off this yoake, but they are bound to edifie and exhort daily their Families, least their harts be hardned through the deceitfulnesse of sin. If then we be bound generally to admonish one another, euen those to whom we are lesse bound, much more are we to do it to such, as we are tyed vnto by a dou­ble band, and a neerer coniunction.

Reason 2. Secondly, euery Mans house is his priuate charge, which he must ouer-see, it is as his Flocke which he must attend, it is as his Cittie, ouer which he must watch: and thereby fit them for the hearing of the publique Ministery of the word; and therefore must answere for their negligence. This wee see in the example of Eli. 1. Sam. 2. 29. He is charged with the sinnes 1 Sam. 2, 29 of his Children which they had committed, and to haue honoured them aboue the Lord. This is a greeuous fault, and an horrible offence, to set yp our Sonnes in stead of God, and to make more account of them then we do of the most high. Hence it is that Salomon saith; Pro. 27, 23. Be diligent to know the State of thy Flock, and take heed to the Heards. Such as are Shepheards, ouer the Sheepe of the Pasture which are vnreasonable, ought to care & prouide for them: much more ought such to be diligent and watchfull, as haue the people of God committed vnto them, and haue a charge to looke to his sheep which are indued with reason, whose Soules are immortall, who beare the Image of God vpon them, and for whom Christ Iesus shed his most pure and precious blood. Euery man hath some charge or other, greater or lesser, in the Church, in the Common-wealth, or in the family: and euery one must be diligent to know the estate of this charge, [Page 40] labouring earnestlie to discharge it. And if we will make conscience of our dutie, wee shall finde the least flocke enough for our feeding, the least fielde sufficient for our tilling, the least house great enough for our teaching and or­dering.

Reason 3. Thirdly, we may be drawne to the discharging of this duty, if we consider the profite and benefites that arise from hence. First, it will bee a meanes to make them more carefully to learne to know the will of God, when they con­sider it shall be required of them, and an account taken how they heare. Se­condly, it will cause them to retaine in mind and memory the better, the Les­sons which they haue learned, when they haue whetted them vpon their Fami­lies. Thirdly, God will encrease his guiftes and graces that are in them alrea­dy, he will blesse them with a new supplie, for to him that hath shall be giuen, and he shall haue aboundance. Fourthly, it will breede and begin great obe­dience and dutifulnesse in all the degrees of their Families; first to God, then to themselues; and afterward to others, to the preuenting of a thousand houshold greefes and troubles, that arise for want thereof. This obedience is a thing which all Fathers and Maisters greatly desire. Euery one desireth to haue dutifull Children and faithfull Seruants: this is the way and course to be taken, that we may attaine vnto it. So when such as haue beene instructed and nurtered by vs, shall goe abroade into other families of their owne, and grow to haue houses themselues, as they haue beene instructed, so will they instruct their Seruants, and deale toward them as they haue beene dealt withall themselues. Lastly, the publike ministery is made more fruitfull vnto them, in that the seede sowne in their harts is watered, and thereby made to spring vp. And this is found true by daily experience in our assemblies, that let the Mini­ster teach neuer so diligently in his charge, vnlesse there bee a seconding and furthering of his labours, in seuerall families at home, all the doctrine deliuered and heard, is troden vnder foot, choked, and forgotten.

Reason 4. Fourthly, innumerable are the euils, and manifolde are the mischiefes that come of the neglecting of this duty. First, it is the Mother of all the ignorance and grosse blindnesse, that ouerfloweth and ouerthroweth the Church. For from what cause commeth ignorance, but from the want of teaching, as dark­nesse proceedeth from the want of light? Secondly, it causeth the Lessons and instructions taught on the day of the publique assembly, to bee forgotten of Maister and Man, of Mother and Daughter, of Father and Childe, before the next day. Often teaching and much repeating, make a diligent Maister, and a profitable Scholler. Thirdly, from hence come all domesticall braules, contentions, stubbornnesse, and disobedience, that the House is diuided a­gainst it selfe, which would be remedied and preuented by this meanes. Lastly, the neglect of this duty, bringeth Gods iudgements vpon the whole Familie. So then, whether we consider the common duty of exhorting that lieth vpon all, or that the priuate house is a priuate Church, or that the benefits are many where this duty is practised, & the euils many that grow where it is neglected: in all these respectes we see, that it is a speciall duty required of all gouernors, to labour, to plant, and to sow the Seedes of true Religion in the heart, as it were in the ground of those that are committed vnto them.

Obiect. 1. Before we come to the vses of this Doctrine, certaine Obiections are to be remooued, whereby many stumble and fall downe. The Sluggard preten­deth there is a Lyon in the way, and feareth danger when there is none. So soone as Adam had sinned, by and by hee sought Figge leaues to couer his shame. Many are the deuises of men, dawbing with vntempered Morter, to ex­cuse their neglect or contempt of this duty. Some say, they are ashamed to pray, to read, to teach in their families and housholds, and to call them toge­ther for such endes. They are ashamed of it, because it is good, because it is commaunded: but they are not ashamed of committing open sinnes in open [Page 41] places. They shrinke backe when any good duty is to be performed: but they blush not with brazen faces and Iron fore-heads, to breake out into all prophanenesse. Let these take heede Math. 10, 33 least Christ bee ashamed of them when he commeth into his kingdome. If wee be ready to confesse him, and to pro­fesse his truth, he will acknowledge vs before his Father which is in Heauen. Obiect. 2. Some say, it is a note of hypocrisie to performe these duties, and condemne them as Hypocrites that teach their Families. These are euill Seruants, that out of their owne mouthes may bee iudged. Let them pray to haue their stony hearts taken away, and new hearts giuen vnto them; 1 Ioh. 3 20. For if their hol­low and hypocriticall hearts doe condemne them, God is greater then their harts, and knoweth all thinges. And let them take heede, they sit not in iudgement vpon others, least with the same measure that they mete, it bee measured to them againe. Let them iudge nothing before the time, but reserue iudge­ment to the Iudge of the whole world.

Obiect. 3. Others say, it will let and hinder their Seruants worke, wee must haue so much praying, that we shall haue little working. These men can alot and alow no time for the Lord, but thinke euery houre lost that is not spent in businesse of the World, and affaires of this life. These are like to prophane Saule, who when the Philistims pressed toward him, and hee was to aske counsell of the Lord; 1 Sa. 14, 19. Hee commaunded the Priest to with-draw his hand; that is, he saide vnto him, the season serueth not to seeke vnto GOD, wee cannot spend the time in calling vppon him, let vs goe vnto the battell and fight against our Enemies. These men are like to wretched Pharaoh, when Moses called vppon him Exod. 3, 4. to let the people goe into the Wildernesse to serue and sacrifice to the Lord, he is charged to make them idle, and to cause them to surcease from their workes. These men are like to couetous Iu­das, Iohn 12, 4. who when Mary annointed Christes feete, complained of the wast, and said; Why was not this Oyntment solde for three hundred pence, and giuen to the poore. Wherefore our Sauiour answereth such, in his reply to Martha, who was much troubled and cumbred about much seruing, Luke 10, 41 One thing is needfull, Mary hath chosen the good part, which shall not be taken away from her. Nay, to be instructed in true Religion, and to set out a time for calling vpon the Name of God, is so farre from hindring our Seruants worke, that it shall further it, and giue a blessing vnto it.

We are commaunded to meditate in the Law of the Lord day and night, Iosh. 1, 8. that so wee may make our way prosperous, and haue good successe in the workes of our hands. And the Prophet teacheth, That except the Lord builde the House, and watch the Citty, the labour of the Builder, and of the Watch-man, is in vaine. Obiect. 4. Others say, they shall bee mocked, taunted, and scorned by the World, they shall be tearmed Precisians, they shall be called Puritans. But wee must not seeke to please men by running into the displeasure of God. For oftentimes it falleth out, through the iust iudgement of God, that whilst we hunt after the pleasure and fauour of men, against God, wee haue the fa­uour neither of God nor Men. The Apostle saith of himselfe, writing to the Galathians Gal. 1, 10. If I should yet please Men, I were not the Seruant of Christ. It was the lot of Christ, it hath beene the portion of all true Christians, to bee scourged by the viperous and venomous tongues of vngodlie men, that care not for God, nor regard any Religion. We are faint Souldiers, not wor­thy to beare the Name of Christ, if wee fly out of the fielde for euerie idle word, and taunt of the tongue cast out against vs. Wee must prepare our selues against greater encounters, Ephe. 6, 11. and arme our selues against wordes and Swords, we must buckle both with the Deuill and with Deuilish men, hand to hand, except we will yeild him both our bodies and Soules to our destructi­on. Obiect. 5. Some say, they cannot bring the vnlearned to knowledge, and that youth are stubborn, they wil be youth still, and we were once youths, & they should [Page 42] hardly keepe any Seruants, if they should strictly tye them to this order; nay they should fly the Parish rather then beare this yoake. I aunswere, first, let vs remember, that GOD giueth the knowledge of his Mysteries, euen to the simple and lowly minded that feare him. Secondly, consider, that young men are commanded Eccle. 12, 1. to remember their Creator in the daies of their youth, and shall giue an account of all thinges vnto God. As for their stubbornnesse, the word of God is the best remedy to bend them, and make them pliable vnto all goodnesse: so that the Prophet saith; Psal. 119, 9. Wherewith shall a young Man redresse his way? In taking heede thereto according to thy word. But if they bee so stiffely and stubbornely minded, that they will not be reclaimed and reformed, their roome is better then their company. If admonitions will not winne them, they are to bee auoyded: thy house is better without them, then with them. Neither are we to feare their flying away, and departing to another place: for if this course of instruction were taken in hand euery where, the Obiection were answered, and their mouths stopped. For whether would they goe to escape this training vp in the principles of Religion? It is certaine they could turne themselues no whither, but it would meete with them in all places. Obiect. 6. O­thers obiect, our Fathers did well enough without obseruing any such order; I trow you will not condemne them. Why should wee make ourselues wi­ser then they? They troubled not themselues or their Children with learning of Catechismes: and wee see men doe well enough prosper in the World, yet busie not their heads about this. I answere, if they meane those forefathers and Ancestors, whose steps we should follow, as Adam, Abraham, Isaac, Ia­cob, Iosua, Dauid, and diuers others, which were indeede our Fathers, then we may bee assured out of the word of truth, that these busied and bestirred themselues this way: they taught their Children, they instructed their fami­lies, they reformed disorders, they remooued the disordered. If they meane our forefathers that liued in latter times, when darkenesse couered the earth, no maruell if they were not vrged, thereunto themselues, or that they vrged not others, for then they liued at the dyet of the Prelats, and nothing pleased the Prelats better then the ignorance of the people, Math. 15, 14 they were the blinde Leaders of the blinde, they could neither enter into the Kingdome of heauen themselues, nor suffer those that would enter. Notwithstanding, we will not meddle with condemning our forefathers, neither will we iustifie them, both these belong vnto God; and therefore are not to be vsurped by any man. We must iudge the best of them, according to the rule of Charity, 1 Cor. 13, 7. Which ho­peth all thinges, and beleeueth all thinges. We know God reserued to himselfe 1 King. 19, 18. 7000. in Israell, in the daies of Ahab, that neuer bowed the knee to Baall: and he hath a few Reuel. 3, 4. names yet in Sardis, which haue not defiled their garments, which shall walke with him in white, for they are worthy. We may say with the Apostle of them; Acts 17, 30. The time of this ignorance God regardeth not, but now he admonisheth all men euery where to repent. We are not therefore to looke what they haue done, but consider what by the word they should haue done, and what by the same wee ought to doe. And touching the thriuing and pros­pering of them that neglect this duty: this is an Obiection fitter for Atheists, then Christians to vse. Christ hath taught vs, that this is no rule to measure good or euill: he sheweth, Math. 5, 45. That the Father maketh his Sunne to shine, and his raine to fall vpon the iust and vniust, vpon the godly and the vngodly. The Wise­man hath taught, that by outward thinges we cannot Eccle. 9, 1, 2 vnderstand, whether we be loued or hated of God. We see the wicked for the most part prosper more in the World in worldly things, then the godly, as we read Psal. 73. 3, 4, 5. and Iob 21. 8. 9.

Obiect. 7. Lastly, it is obiected, that some which haue beene diligently and duely taught, doe yet liue as leudly and prophanely, as they that neuer knew any thing of God. I answere, it may be this is thy wrong and rash iudgement. [Page 43] The world speaketh euill of those that will not follow them into all excesse of ryot. But let vs grant it to be so: yet heerein they play the wrangling So­phisters and Cauillers, alleadging a false cause for a true. For I am sure, this course of learning is not the cause of the loosenesse of their liuing. If grace had beene in their hearts, it would bee a meanes to make them beleeue and liue better. He that knoweth his Maisters will, is more likely to performe it, then he that knoweth it not, nor careth for the knowing of it. He that hath his eye-sight, is more likely to walke without stumbling and falling, then he that is blinde: so he that is instructed in the waies of godlinesse, hath better meanes to walke in the feare of God, then hee that is ignorant and knoweth nothing. True it is, some that know their Maisters will doe it not: some that haue their eyes open, fall downe now and then: yet none can be so voide of reason to conclude from hence, that it is not necessary to know his will, or to open our eyes. Thus much for the remouing of the obiections, and the scat­tering of those Mists and Clouds that stood before vs.

Vse 1. Now let vs come to the Vses of this Doctrine. First, seeing it belongeth to the Maisters and Gouernours of Families, to instruct them in godlinesse, we gather, that it is not enough for them to prouide for the bodies of such as are vnder them, and belong vnto them in this life, but they must care most es­pecially for their soules and bodies in the life to come. They then are greatly deceiued, who when they haue giuen them meate and Money, thinke them­selues sufficiently discharged. If we onely feede them and fill them to the full, what doe we more to them then to our brute Beasts? If we onely cloath them and pay them their wages, Math. 5, 20. what doe wee more to them then the Turkes and Infidels that feare not God, that know not God, doe performe to their Chil­dren and Seruants? If we thinke our selues discharged by prouiding for them, and leauing vnto them a temporall patrimony and possession, and neuer regard to make them heires and Inheritors of the Kingdome of Heauen, what do we more then the Iewes or Gentiles, that are ignorant of Christ and his Gospell? What should it auaile vs or them, to leaue them rich in the World, and poore in God? To lay vp for them treasures on earth, and to neglect the treasures of Heauen, which are the true and enduring substance? True it is, Fathers and Mothers are bound concerning this bodily life, to make honest prouision for the sustenance of their Children; and therefore all vnthrifty Dicers and Drun­kards which wast and wash away their goods (whose Children may well bee accounted fatherlesse, and their Wiues as Widdowes) haue no 1 Tim. 5, 8. spark or por­tion of naturall Fathers in them: neuerthelesse, they are charged, not onelie to bring them vp in the World, but to prepare them for the World to come. It is a vaine and foolish imagination to dreame that wee haue done our part, or discharged a Fathers and a Mothers duty, when we haue nourished, appartel­led, and brought vp our Children, whereas wee haue a farre greater account to make before God for their soules. They are also greatly deceiued, who if they send them to the Church on the Sabbaoth day, and bring them to the place of Gods worship, they thinke they haue answered the charge required of them. These men post ouer all their dutie to the Minister, and lay the bur­then (to ease themselues) vpon his shoulders. They care not, they spare not to lay load vpon anothers backe, that they may not beare it, or touch it with their little finger. But God cannot thus be mocked or deluded, or defrau­ded, who commaunded that themselues should rehearse his Lawes and Com­maundements to their Children and Housholds.

Indeed, it is a commendable duty to see that they serue God, and to accom­pany them vnto the house of God; but this is onelie halfe (if halfe) our dutie, or rather to do our dutie to halues; we must both prouide that they may bee taught, and also teach them our selues: when the Minister hath planted, wee must water: when he hath preached, wee must see how they profit, and by all [Page 44] meanes assist him in the worke of the Lord. They are also greatly deceiued, who take themselues to be discharged of their duty, when they haue taught them to say the ten Commaundements, the Lords Prayer, and the Creede, or the Articles of Faith, because they say they haue done what they can, and are able to performe no more. If they can doe no more, it is a shame for them that they will be Fathers, before they can doe that which is the duty of fathers. It is one thing to teach them to say them; another to vnderstand them. It is not enough for vs to helpe them to speake the wordes, vnlesse wee labour to make them conceiue the meaning of the wordes. The Commaundements of the Law, and the petitions of the Lords Prayer stand not in the bare wordes, but in the true meaning. Let them know therefore, that they must render a greater account then of teaching them to vtter and pronounce the wordes, they must cause them to vnderstand them, they must sow the Seedes of Chri­stian Religion in their hearts, they must instruct them with all diligence, they must exhort them with all earnestnesse; they must charge them to feare God, and to walk in his waies: that so their children may be made Gods Children, and so giue them to him againe, of whom, and by whose blessing, at the first they receiued them.

Vse 2. Secondly, seeing all Housholders must teach their families, it is their duty first of all to reforme themselues, that so their people may be reformed. They that are the chiefe in the Family, must looke vnto themselues, and goe in and out before them by good example, that so they may the better looke vnto those that are vnder them. It is a Testimony of our great loue toward them, and an earnest desire to win them to the truth, and to embrace true godlinesse, when we seek to saue their soules. He that loueth the soule, Plutar. in Alcibia. loueth truely: for the foule is the principall part of man. They therefore that are carelesse in training vp their children in religion, cannot assure themselues that they bear any true loue vnto them. Let them shew neuer so much comfort & compassi­on to their bodies, yet all their mercies are cruell, so long as they neglect the chiefest care that ought to be in them toward their soules. We may iudge thē to be more inhumaine and vnnaturall, euen more then sauage beasts, who not onely by neglect of teaching their Children the feare of the Lord, but by cor­rupt example of liuing do lead them into euill, and so murther their soules. For how many children in stead of good education and godly instruction, do heare their Fathers delight in swearing, doe see them deale deceitfully and vniustly, and walke in euerie euill way? If wee should beholde a man killing his owne children, and laying violent hands vpon his owne flesh, if wee should see him destroy his posterity, and shed the innocent blood of those that came out of his owne loines: who would not accuse and condemne him of vnnatural mur­ther and barbarous cruelty? But there are many, many thousand Fathers in the world that are the Murtherers and Butchers; yea, the death and destruction of their owne Issue. They gaue them life, but they are the causes of their death. They gaue them a temporall being, but they bring them to eternall condem­nation. They should direct them in the right way to Heauen, but they leade them into the pathes of sinne, and so thrust them downe to Hell with their owne handes. For so long as we teach them not to honour God, but to dis­honour him, and regard not whether they know Christ Iesus or not, but are patternes and presidents vnto them of all prophanenesse, wee are guilty of their blood, and are worse then those that take away their naturall life, and shall one day holde vp our hand at the barre of Gods Iudgement, to bee ar­raigned for it. For they onelie kill the bodie, and when they haue done, can do no more: but we cast away and spill the Soules of our Children, which is the greatest rigour, the vilest murther, and the extreamest crueltie in the world. If therefore we would be cleere and pure from the bloud of our chil­dren, let vs traine them vp in godlinesse, and take heed to our selues, reforming [Page 45] our owne waies, and endeuouring to bee examples vnto them in all holinesse and true righteousnesse. This is it which Ioshua Iosh. 24, 15. professeth in his exhorta­tion that he maketh to the people, that they would with full purpose of heart cleaue vnto the Lord. Ioshua 24. 15. If it seeme euill vnto you to serue the Lorde, chuse you this day whom you will serue, whether the Gods which your Fathers ser­ued beyond the floud, or the Gods of the Amorites, in whose Land ye dwell: but I and my house will serue the Lord. The like we see in the aunswere of Queene Ester to Mordecai, when shee had exhorted to gather the Church together to Fasting and Prayer, that God might be intreated to open a way for their deli­uerance Ester 4, 16. she addeth; I and my Maids will doe likewise. A like practise we find in Dauid. Psal. 101. as he declareth that his eyes should bee vpon the faithfull of the Land, that they may dwell with him, and that such as are vpright should serue him: so he professeth, Psa. 101, 2, 3 He would walke in the vprightnesse of his heart in the middest of his house, hee would set no wicked thing before his eies, but hate the workes of them that fall away. For well did Dauid know, that if the Mai­ster of the house were euill, the Family ordinarily could not bee good, and that the example of the highest, it alleadged as a warrant to the lowest to fol­low. It is great pitty, that a Child should heare an euill word, or see an euill deed, they are so ready to imitate that which they heare and see. Let vs there­fore looke diligently to our selues, what examples we lay before them.

Vse 3. Thirdly, this doctrine directeth vs to haue in our priuate Familes, the pri­uate exercises of Religion. It is no small praise of the house of Philemon, that he had so taught and instructed his Family, that hee had the liuely Image and true representation of a Church in it, discharging after a sort, the duty of a Pastor within his owne walles. So the Apostle Paule saluteth Aquila and Pri­scilla, Rom. 16, 3, 5 and 1 Cor. 16, 19. and the Church that is in their house. Euery Gouernour of an house, and Maister of a Family must endeuour, that his house-hold may deserue the Name of a Church. He should be the speaker, they the hearers: he the Pa­stour, they the flocke: he the Minister, they the people: hee ready to instruct, they ready to be instructed. A priuate Family, should be as a priuate schoole, the Gouernour is the Maister of the Schoole: euery one within his gouern­ment, is a Scholler to learne of him.

This shall bee a singuler commendation vnto vs, if we so order our seue­rall charges and places of gouernment, as that they may bee called rather Churches, then priuate Families: rather Schooles, then Houses: rather Temples of GOD, then dwellings of men: rather Tabernacles set vp to serue the Lord, then buildings erected to serue our selues. Now wee shall at­taine to this praise and estimation among the faithfull, if our houses doe re­semble Churches, by the practise of such exercises as are performed in it. For the Maister is both a King and a Pastor within his owne house: a King, to rule and correct: a Pastor, to instruct and reprooue; yea, to remooue such as are obstinate and obdurate. Let vs therefore all of vs set vp little Churches in our houses: let vs vse in them prayer to God, Catechizing of our youth, teaching of the ignorant, reading of the Scriptures, singing of Psalmes, conferring one with another, examining of our people, Math. 13, 51 taking an account how they profite, comforting them that are weak, encouraging them that are willing, discoun­tenancing them that are froward and vntoward, shewing gentlenesse vnto all, suffering the euill, and instructing them with meekenesse that are contrary minded.

Thus doing, we shall beginne a Church in our houses, we shall erect a tem­ple and Tabernacle vnto God, and giue to those that liue with vs, and depend vppon vs, an entrance into the Kingdome of Heauen. But alasse, May wee speake and write to many Maisters in our times, as Paule doth in this place to Philemon? May we truly call their priuate houses little Churches, by reason of the exercises of Religion vsed in them? Nay, I would to God, there were not [Page 46] great multitudes swarming among vs, which haue such dissolute and disorde­red houses, so farre from being Images and likenesses of a Church, that they are liuely pictures of the prophane World, and very representations of the Kingdome of darknesse, and of the bottomlesse pit of Hell. These men, how­soeuer they shroude themselues vnder the names of Christians, and would bee accounted faithfull men, yet it is manifest, that they are farre from true Christianitie, and from a godly and religious minde. For shall they bee e­steemed sound and sincere What the houses of the vngodly are. Christians, that suffer their Families to bee full of swearing, lying, railing, roysting, quarrelling, contention, and all other wickednesse, and neuer goe about to examine them, or exhort them to any goodnesse? So that it is a very hell to dwell in them, a very death to liue in thē, a loathsome and stinking person to remaine in them; yea, a foule and filthy lakes to abide in them, wherein all vnsauoury and vnseasoned practises, are contained and continued. I dare boldly auouch, and constantly defend, that a man were farre better to thrust his Sonne into a Pest-house, or place of infe­ction, then to commit him to such Maisters of misrule, and teachers of all ab­hominations, most noysome and dangerous to Soule and Bodie, where those corruptions are quickly learned, which are afterward hardly forgotten, and bred in the bone, which are not easily remooued out of the flesh. We vsu­ally and commonly say of him that liueth in a contagious place, Lorde haue mercy vpon him: but much rather, and farre better may wee say and pray for such as are in leud and vngodly houses, Lord be mercifull vnto them, and de­liuer them from euill. For if the plague and pestilence walke among vs, and we among them, they can but kill the body, and make an end of this Mortall life: but the contagion of sinne will bring fearefull destruction, both vppon Soule and Body, and will root out whole Houses and Families, wast Townes and Citties, and consume vtterly Countries and Kingdomes. We see how by the instinct of Nature, Parents haue a care to place their Children, where they may be well vsed, and where they may bee well prouided for, that they want nothing: but what folly is this to looke to the body, and to haue no respect to the Soule? To be curious in the least, and carelesse in the principall thing? To see that the backe bee cloathed and the belly filled, and neuer require or inquire how the soule (which is the chiefest part) bee prouided for and sustai­ned? To be angry if they want food for this life, and yet to seeme pleased and contented, though they neuer tast of that bread and of that meat, which indu­reth to euerlasting life.

It hath alwaies beene otherwise with faithfull Gouernours and Christian Parents, they haue made conscience of their duties to God and their Families. It is noted touching Iacob, when hee was to goe to Bethell the house of God, Gen. 35, 2. he sanctified and prepared his people, he reformed and redressed the abuses that were crept in among them, before they came to the worship of God. Abraham had in his house three hundred and eighteene persons which hee had well instructed, Gen. 14, 14. who were ready to aduenture their liues with him in the battell. The Apostle giueth this commendation to Timothy, That he had knowne the Scriptures of a Childe, who are able to make him wise vnto saluation, 2 Tim. 3, 15 through the faith which is in Christ Iesus. His first yeares as it were the first fruits of his age, were seasoned with the doctrine of Christ, which was doone by a familiar and easie order of instructing him. Our gouernment therefore o­uer others, must not be a meete ciuill gouernment (as the gouernment of most men is) but a religious gouernment, to feede the soule as well as the bodie, to prouide for the life to come, as well as for this present life.

Vse 4. Fourthly, it is required of vs, to bring our seuerall Families to the publique exercises of Religion, of the word and prayers, that we may know how to vse and practise these aright within the Walles of our priuate houses. It is not enough for vs to serue God alone by our selues, and to plant true Religion in [Page 47] our owne hearts, but wee must endeuour to bring others to God, especially those that are neerest vnto vs. It is not enough for vs, nor a sufficient dis­charge of our duties to goe to the Church our selues, and to frequent the pla­ces of Gods publike worship Math. 21, 13 to come to the house of Prayer, and to at­tend to the preaching of the word on the Lords day: but wee must looke to our Children and Seruants, we must haue an eye ouer them, we must see that they be not absent, but present: and when they are present, that they attend and hearken to the Ministery of the word: and when as they are departed, we must know what they haue profited. When we send our Seruants to the Mar­ket, we will see what they bring home, and how they haue prouided for our bodies: much more when we send them to the Market of their Soules, should we require an accounts of them, where they haue beene, and what they haue done, and how they haue heard. How many are there among vs that haue a care to come to this place themselues, that haue no conscience to looke to their Children, whose saluation should bee as deare, and as much desired as their owne? Yea, euen among you that are at this present in this place, if di­uers were asked; Indeed heere you are, here you sit, but where are your Sons, where your Daughters? Where are your Man-Seruants, where your Maides, for whose Soules ye must giue an account, what reasonable aunswere could ye make? Nay, how many are there to be found, who, if they haue their worke well done on the weeke-daies, care not what they do, how they behaue them­selues, or where they become vppon the Sabbaoth day? And so they make themselues guilty and partakers of their sinnes through their negligence, as Eli did of the offences of his Children.

Hence it is, that in the fourth Commaundement, prescribing the time of Gods publike worship, Exod. 20, 10 the Housholder is charged to haue care of his Son, of his Daughter, of his Seruant, of his Stranger. Iacob called for his peo­ple, and assembled them together, Gene. 35, 2. when he went to Bethell. Dauid went with a great traine and company into the house, as those that goe to a Feast; when he saith; Psal. 42, 4. When I remembred these thinges, I powred out my very heart, be­cause I had gone with the multitude, and led them into the house of God with the voice of singing and praise, as a multitude that keepeth a Feast. Behold heere, the godly deuotion of a religious heart, as the Hart brayeth for the Riuers of Waters, so his soule panted after God and his publike worship: neither could he content himselfe to goe alone, but it was his comfort and delight, to leade others as it were by the hand with him, that they might finde that sweetenesse in the word that hee found, and be partakers of the benefit that hee reaped thereby.

Vse 5. Lastly, seeing it is so necessary a duty to teach our Housholds, we must ac­knowledge that it is as necessary for Children and Seruants to bee taught and instructed. It should be therefore our care and desire, to dwell and inhabite in such places and houses, as that we may be trained vp in godlinesse, and learn our duties to God and man. It should bee our care and desire to place and bestow our Children with such persons, as that they may be brought vp in the feare of God. There is not one of those in our Families, euen the lowest and meanest, but of meate, drinke, cloathing, or wages, bee at any times denyed or detained from them, they will thinke themselues wronged and misused, and are ready to complaine of the iniury. How much more (if there were in them any care of their Soules, or loue of the life to come) would they mourn and lament when they are debarred and defrauded of this most necessary por­tion (the knowledge of true Religion) appointed by the Lord to be bestowed vpon them. If a man be to take any Farme, he will not doe it hand ouer head, but he will know what Acres hee shall haue, what arable ground, what Med­dow, and what meanes of his maintenance: but how many are there that seek to others for their seruice, who neuer consider what instruction they shal haue, [Page 48] or whether they be likely euer to hear of the Name of God? There is no Man so simple in wit, but if he put his Sonne to bee an Apprentize, and his Maister within his yeares doe not teach him his occupation, hee will and may iustlie thinke his Childe much misvsed: what a wonderfull blindnesse and blockish­nesse then doth it argue in them, that care not where they put, and with whom they place their Children, so they learne their occupation, they regard not whether they learne any Religion, and neuer enquire whether their Maisters take any pains or not, to teach them the precepts and instructions that belong to a Christian, which of all callings vnder heauens, is both the most honoura­ble, and in the end, shall be acknowledged to bee most profitable. Let vs therefore put out our Children to bee the Seruants of those, that may learne them to be the Seruants of God. Let vs so binde them to their Trade, that we may be sure they may learne the Trade of Trades, the Art of Arts, the My­sterie of Mysteries; that is, Religion and Godlinesse. If wee haue little to leaue our Children, and small wealth to bequeath vnto them, yet if we bring them vp to this Trade, and binde them fast vnto it, we shall leaue them a wor­thy and wealthy portion: for all men must bee of this Trade. We see how costly other Trades are, and what a round summe must be giuen with our chil­dren to serue for them: but we may Esay 55, 1, 2. without cost, and without Mony, make our Children of this Trade, which is the best and most gainefull of all others. 1 Tim. 6, 6. For godlinesse (saith the Apostle) is not onely gaine, but great gaine, if a man bee contented with that he hath. If thou haue not learned this gainefull and profita­ble Trade, thou wilt be neuer but a Begger and a Bankerout: for being desti­tute of this, thou art without Grace, without God, without Heauen. Thus much of this doctrine.

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

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

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

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

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

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

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

Fiftly, hee saith his Faith and loue were heard off, and spread abroad farre and neere: so that wee see Gods graces bestowed vpon vs, will not be hid­den and concealed. We are set as vpon a Theater to be seene, all mens eies are fixed vpon vs, all Mens mouths will bee opened to speake of vs, Rom. 1, 8. 1 Kin. 18, 13. and all mens eares will listen what they can heare of vs, euen then when they are ab­sent from vs. On the otherside, what euill soeuer we commit, wee cannot conceale and couer, we haue many eies vpon vs we shall haue a thousand eares to hearken, and ten thousand mouths to prattle against vs, so that we must so walke as we saw many with vs, and many saw vs how we walke. Sixtly, wee see heere a notable difference betweene vnfained praise, and fained flattery. The Apostle without any faining and fawning, rehearseth in this place the commendation of Philemon, 1 Thes 1, [...]. & 2, 13, 5, 6. as he doth in other places of the whole Chur­ches, thereby to encourage them in well doing, and to stirre them vp, to con­tinue fast and faithfull to the death, and to hasten to the end of the race set before them. But such as flatter and vse colourable wordes are wholy at the becke of others, extolling and admiring whatsoeuer they doe or speake, whe­ther it deserue praise or dispraise. It standeth vs vpon to consider whom we praise, and wherefore we praise them, that it be for such good thinges as ap­peare to be in them.

‘[ I giue thankes to my God, &c.]’ The Apostle finding and hearing of the ex­cellent and worthy graces of God that were in Philemon, was mooued with great ioy, and thereby stirred vp to blesse and praise the Lord God. Doct. 1. Men ought to take cause of great ioy, to see others grow and pro­ceed in good things. We learne from hence, that al Christians (especially Teachers) are greatly to reioyce and praise God when they see, or know, or heare, that professors prosper and grow forward in heauenly graces. It is a matter of great ioy and comfort to see [Page 69] men grow in graces as they doe in yeares, and to encrease in heauenly things as they multiply their daies. When the Prophet Dauid saw the forwardnesse of the people in offering willingly vnto the Lord, with a perfect heart for the building of the Temple; 1 Chron. 29, 10. He reioyced exceedingly, and blessed the Lord before all the Congregation. And Psal. 122. I reioyced Psal. 122, 1. when they said vnto me, Come, let vs goe into the house of the Lord. The Apostle writing to the Romanes, giueth thankes through Iesus Christ for them all, Rom. 1, 8. Because their Faith was published throughout the whole world. When the Churches of Iudea heard that Paule a Persecuter was conuerted to the Faith, and made a Preacher of the Faith, which before he destroyed, Gal. 1, 22, 23 They glorified God for him. The Apostle Iohn, writing to an elect Lady whom he loued in the truth, saith; 2 Iohn 4, & 3 Iohn 3, 4. I reioyced great­ly that I found of thy Children walking in truth, as we haue receiued a Commaun­dement of the Father. And writing to Gaius, he saith, I reioyced greatly when the Brethren came and testified of the truth that is in thee, how thou walkest in the truth: I haue no greater ioy then these, to heare that my Sonnes walke in veritie. By these seuerall places alleadged, as by so many witnesses produced, wee see that it is our duty greatly to reioyce when we behold the Gospell flourish, and the professors of the Gospell grow forward in good things.

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

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

Reason 3. Thirdly, it is a great comfort to the Pastors and Teachers of the Church, when such as are taught, do grow in grace, and prosper by those meanes that are brought and offered vnto them. The Apostle calleth the Phillippians his [Page 70] Bretheren beloued and longed for, his ioy and his Crowne: wherein hee ac­counteth their growth, his honor: their encreasing, his reioycing: their faith, his hope: their flourishing, his felicity: so when hee had praised God for the zeale of the Thessalonians, in receiuing the word, in following other Churches, and in suffering affliction for the Gospels sake, hee addeth this reason; 1 Thes. 2, 19 20. For what is our hope, or ioy, or Crowne of reioycing? Are not euen you it, in the presence of our Lord Iesus Christ at his comming? Yes, ye are our glory and ioy. He doth not make the matter of his glorying, and the occasion of his reioysing to bee his calling, so much as the fruit of his calling: hee doth not comfort himselfe so much in his Apostleship, as in the effect of his Apostleship; that is, the con­uersion and saluation of the Thessalonians. If a man haue neuer so high and eminent a calling in the Church or Common-wealth, he cannot comfort him­selfe so much therein, as when he seeth the blessing of God vpon his labours, when he remembreth he hath kept a good conscience therein, 2 Cor. 1, 15. and conside­reth he is to God the sweete sauour of Christ, in them that are saued, and in them that perish. It is a great comfort to the Husbandman after his toiling and tilling, after his planting and ploughing, to see the fruits of his labours, and to behold the encrease of the earth, that yeeldeth vsury, aduantage, and encrease when it is sowed. So it fareth with the spirituall Husbandman, whose labour is greater & oftner, enduring al the yeare long, whose patience is grea­ter in waiting for the early and latter raine, whose gaine and profit is lesse in tilling a dry and barren soile, that yeeldeth little or no increase, but a crop of cares, a bundle of Briars and Bushes, and an Haruest of Thornes and Thistles, that are reserued for the fire.

Reason 4. Lastly, the graces of God, and the growing in these graces, are fruites of their election, and seales of their saluation, so that the Angels in Heauen re­ioyce at the conuersion of a Sinner. Euery grace of GOD addeth assu­rance: the greater graces, the greater assurance: the more graces, the more assurance: the growth of graces, is the growing of our assuraunce. For if these thinges be found and abound in vs, 2 Pet. 1, 8, 10. they will make vs neither to bee idle nor vnfruitfull in the acknowledging of our LORD IESVS CHRIST, but giue vs a comfortable assuraunce of our eternall election and effectuall calling. So the Apostle giueth thankes for all the Thessalonians, making mention of them in his prayers, and remembring the efficacy of their Faith, the diligence of their loue, and the patience of their hope: 1 Thes. 1, 3, 4. by all which hee ga­thereth assuredly, as building vpon certaine knowledge, that they are elect of God. Now then, to lay these reasons together, and to gather them as vpon an heape: seeing nothing bringeth greater glory to God among men, nothing serueth better to draw on others, nothing ministreth greater ioy to the Tea­chers, nothing sealeth vp more surely their saluation, then the increase of his Kingdome, the growth of the Saints, and the enlarging of the bounds of the Church; it followeth, that all Gods Children must shew their ioy and glad­nesse, when they see any to encrease in the obedience of the Gospell, to grow in grace, and to proceede constantly in the truth of God,

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

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

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

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

This was the sin of the Corinthians for a time, who wanted loue & kindnesse in supporting the Apostle vnder the waight of his calling, so that he was con­strained [Page 74] to stand vpon the commending of himselfe, and the extolling of his Ministry, 2 Cor. 12, 11 I was a foole to boast my selfe, yee haue compelled mee: for I ought to haue beene commended of you, for in nothing was I inferiour vnto the very chiefe Apostles, though I be nothing. This also the same Apostle complaineth of in an­other place, 2 Tim. 4, 16 At my first answearing, no man assisted me, but all forsooke mee, I pray God that it may not be layde vnto their charge.

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

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

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

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

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

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

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

Thus do these enemies of God and his people, take from them their sword when they should go to fight, and strip them of their Armor when they should enter the battell; like Theeues, that put out the Candle which serueth to dis­couer them. To conclude, let vs know that an ignorant faith is no faith, for where there is no knowledge, there can bee no faith. But such as liue in the Church of Rome, being blindly led of blinde Teachers, doo know nothing to their comfort, they haue the key of Knowledge taken from them, they are nuzled and encouraged in ignoraunce, they heare it magnified and extolled vnto the skies. Some of them pretend the reading of the Scriptures in the mo­ther tongue, and in the translation that all may vnderstand, to bee a principall cause of heresie. Another shameth not to auouch, that it was the inuention of the Deuill, to permit the people to read the Bible. Another blusheth not to write, that he knew certaine men possessed of a Deuill, because being but Husbandmen, they were able to discourse of the Scriptures. They teach, that it is Heresy for a Lay-man to dispute in a point of faith. These men speake not by the spirit of God, but vtter the Deuils language, and instruct the peo­ple in the Colliars Creed. It is written of Timothy, 2 Tim 3, 15. that hee was trained vp of a childe in the knowledge of the Mysteries of Religion. It is written, Deut. 29, 29 that the things reuealed, belong to vs and to our children. In former times, the Doctrines of godlynesse, and seuerall points of religion, were knowne of all, and the lowest of the people reasoned of them, Chryso. hom. 3 in Lazarum. Aug. tract. 21. in Ioh. and their Byshops ex­horted thē thereunto; asking why they are vttered, if they may not be known? Why they haue sounded, if they may not bee heard? And wherefore are they heard, but that we should vnderstand them?

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

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

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

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

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

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

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

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

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

Vse 2. Secondly, we learne that the weakest and meanest in the Church are not to be despised and contemned, inasmuch as they may by their prayers and o­ther meanes helpe the strongest and the greatest. The Apostle teacheth, that God hath so framed the members of the body, 1 Cor. 12, 21, 22. That the eye cannot say vnto the hand, I haue no need of thee; nor the head againe to the feete, I haue no neede of you; yea, much rather those members of the body, which seeme to be feeble, are necessarie. The strongest stand in need of the helpe of the weakest; the grea­test, of the meanest; the highest, of the lowest; the richest, of the poorest; the Prince, of the people. All mankind are so created, as that they are not per­fect of themselues, but euery one wanteth the ayde of another. One Nation standeth in need of another, no Countrey yeeldeth all commodities. No man [Page 84] hath all the gifts of Nature, but some one, some haue others. We see it euen among the brute beasts, such as are excellent in craft, and mighty in strength, yet haue their wants together with their wiles, and their maimes ioyned with their great might. The Fox is subtle to keepe himselfe from snares, yet hee is weake to guard himselfe from Wolues: on the other side, the Lion is strong enough to guard himselfe from Wolues, but he is not subtle enough to keepe himselfe from nets. We haue not all thinges requisite and necessary for vs, we haue not all properties to be commended: wee runne into many dangers, from whence the meanest may helpe to deliuer the mightiest. So then, see­ing we are enioyned to pray one for another, and thereby may helpe one an­other, let vs know, that we must despise no man, reproch no man, hate no man, but consider that at one time or other, we may want the help & hand of him. This doth the Wise-man point vnto, Eccl. 9, 14, 15. when he mentioneth a little City, and few men in it, and a great King came against it, compassed it about, and buil­ded forts against it: and there was found therein a poore and Wise-man, and he deliuered the Citty by his wisedome. And wee haue a notable example heereof, in the siedge of Abell by Ioab, a wise woman cried out of the Cittie, and mooued him to returne from the assault. We see how forcible the prai­ers of Abraham were to mooue the Lord to spare the Gen. 18. Sodomites, if tenne righteous persons had beene found in the Citty. Thus God testifyeth, that he was restrained by the Prayers of Moses, and (as it were) Exod. 32, 10 tied with bands, that hee was not able to destroy the people. Let vs therefore make much one of another, and let no man hate his Brother in his heart, but know, that his prayers auaile with God for him. Wee see the Prayers of the Church profited Peter much, though he were an Apostle, Acts 12. for thereby he was deliue­red out of prison, and from the daunger of death, by the Ministry of an Angel. So they profit vs, if they be faithfull and seruent.

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

‘ Verse 5. [ When I heare of thy loue and Faith which thou hast towardes the Lord Iesus, and toward all Saints.]’ In these words, the former Thankes-gi­uing is amplified by another circumstaunce, containing the cause wherefore the Apostle gaue thankes to his God for him, and did make mention of him in his Prayers, because he had heard by the report of the Brethren, howe great Faith and Loue were in him. Heerein we haue these particulars to be con­sidered; First, hee reduceth the principall pointes of saluation to two heads, Faith, and Loue. In these standeth the happinesse of the godly: by these, a Christian man is perfected, for they are the chiefe graces of the Holy-ghost. Secondly, he beginneth with [ Loue,] and placeth it before [ Faith.] Faith, indeed is more precious, but it is inward and hidden in the heart, and in Na­ture and order goeth before Loue: but hee first nameth [ Loue] because it is better knowne to vs, better seene of vs, and is as the Touch-stone to try our Faith. For though the cause be more worthy then the effect, yet the effect is more perspicuous and manifest: so Faith being the cause of works, is more excellent, but Loue as an effect is more euident. Thirdly, wee see, that al­beit Faith be set in the last place, for the reason rendered before, yet Fayth is first defined, and so the order somewhat inuerted. Now, it is described and [Page 86] declared by his Obiect, that it respecteth Christ Iesus. Last of all, hee defi­neth loue, which he aplieth to the Saints, albeit it extend to Infidels, to repro­brates, to prophane enemies, whom also we are to loue, yet a speciall maner of loue is due to the Saints, which are members of the same body with vs. For euen as God loueth all mankind, and all the workes of his hand, who as hee created them, so he preserueth them, feedeth them, giueth them fruitfull sea­sons, filleth their hearts with ioy and gladnesse, and maketh his Sun to shine vpon them, and the raine to fall vppon them, to make them without excuse: but he loueth his Church with a speciall loue, not onely giuing them tempo­rall blessings, but such as do accompany saluation; the one, hee loueth as his creatures; the other, both as his creatures, and his Children: so are wee to loue all mankind as our owne flesh, but not in an equal degree with the faith­full, who are tied together in a straighter band, because there is not mutuall loue betweene the godly and vngodly, neither do they grow vppe into one body. But the godly are charged to loue one anoth [...] ▪ and they are made the members of Christ, and heyres with vs of eternall life; and therefore, loue is especially and principally to be shewed to the Saints, that is, vnto the Elect, which ought to be aboue all the creatures in the world deere vnto vs, Why the e­lect are called Saints. who are called Saints for two causes; First, because they are purged & clensed from their sinnes by the blood of Christ; Secondly, because they are framed and fa­shioned by the spirit of God to an holy life, and godly profession and conuer­sation. Thus much touching the order & interpretation of the words. Now let vs see what doctrines arise from hence for our instruction and edification.

‘[ When I heard of thy Loue and Faith.]’ The Apostle doth not say heere that he saw and beheld, or was an eye-witnesse of the Faith and fruits of the faith of Philemon, but that he heard of them by the report of the Brethren. Paule at this time (as we haue shewed) liued at Rome, and Philemon dwelled at Co­losse (many Miles distant the one from the other) yet his faith was published, and his loue manifested throughout the whole worlde, which necessarily in­ferreth, that he openly professed them, and made it knowne what religion he was of. For if Philemon had not shewed boldly his faith, and witnessed a good confession before many witnesses, it had beene vnpossible, that Paule being so farre from him, should haue heard of it. Doctrine 4. True religion must be open­ly confessed & professed. Heereby wee learne, that faith and the fruits thereof must be openly professed. True Religion, must not onely bee inwardly beleeued, and in the heart acknowledged, but must outwardly be confessed and professed in the world before men. We see this in Daniell, and the three Children, hee was cast into the Lyons den, they into the hot fiery furnace, because they thought it not sufficient to worship God closely and secretly in their hearts, but publickly declared what God they ser­ued, and what religion they embraced. The Apostle writing to the Hebrewes, calleth Christ Iesus Heb. 3, 1. & 10, 23. & 13, 15. the High-Priest of our profession, that is, of the trueth which we professe and beleeue. And afterward he saith, Let vs keep the profes­sion of our faith without wuuering. And againe, Let vs by him offer the sacrifice of praise alwaies to God, that is, the fruite of the lippes which confesse his name. This duty of acknowledging and confessing the truth, haue all the seruants of God practised & made conscience of from the beginning, giuing witnesse to God & his truth. When the Apostles were conuented before the counsel, they did not hide their faith, but said, Acts 4, 8. 19 20. & 5, 30. Ye Rulers of the people, and elders of Israell, forasmuch as we this day are examined of the good deede done to the impotent man, to wit, by what meanes he is made whole; be it known vnto you all, and to al the peo­ple of Israell, that by the Name of Iesus Christ of Nazareth, whome yee haue cru­cified, whom God raysed againe from the dead, euen by him dooth this man stand heere before you whole. And when they were charged to ho de their peace, and to speake or teach no more in the Name of Iesus, they aunsweared; Whether it bee right in the sight of GOD, to obey you rather then GOD, [Page 87] iudge ye; for wee cannot but speake the thinges which wee haue seene and heard. The Apostle Paule vseth this boldnesse of speech before Felix, Acts 24, 14, 15. I confesse vnto thee, that after the way which they call Heresie, so worship I the God of my Fathers, beleeuing all thinges which are written in the Law, and in the Prophets, &c. And as the Apostle himselfe practised this dutie, so Timothy is commen­ded and praised by him for the same, 1 Tim. 6, 12 13. Fight the good fight of Faith, lay holde of eternall life, whereunto thou art also called, and hast professed a good profession be­fore many witnesses, wherein also hee followed the steppes and example of Iesus Christ, which vnder Pontius Pilate witnessed a good confession. All these, as a clowd of witnesses, serue to confirme vs in the assured truth of this doctrine, that God requireth this duty of vs to confesse his word boldly, to manifest our faith openly, to shew our Religion publickely, that so wee may confesse be­fore the Lord his louing kindnesse, and his wonderfull works before the sons of men.

Reason 1. And howsoeuer these Testimonies may serue and suffice for the strength­ning thereof, yet it shall appeare more plain and euident vnto vs, if we waigh the Reasons. First, the profession of our faith hath a great promise of a rich reward ioyned with it, and added vnto it; and the starting backe from it as a deceitful bow, hath a sore threatning of a grieuous curse following after it. It is that which our Sauiour teacheth his Disciples, whom he sent out as Sheepe among Wolues, and foretelleth them of afflictions and persecutions that should be raised against them, Math. 10, 32 23. Marke 8, 38. Luke 9, 26. & 12, 8. Whosoeuer shall confesse me before men, him will I confesse also before my Father which is in Heauen; and whosoeuer shall denie me before men, him will I also denie before my Father which is in Heauen. It is an hard matter to stand when the storme falleth, and to confesse Christ in time of daunger, when persecuters arise, and enemies shewe themselues; but the earnest consideration of this, that Christ will confesse vs in the glorie of his Father, and before the Angels of God, will be a forcible meanes and motiue, to put life and courage into vs, to enable vs and perswade vs to this practise. For what can be more right and reasonable, and stand better with the Lawe of equity, then that the seruant should not feare to professe what Maister hee serueth, who will know him and confesse him, when he is entred into his glo­ry? If a Prince should come to a man among a great company, and single him out by name; if he should acknowledge him among a thousand others, and speake kindly vnto him, it woulde encourage him to liue and die in his quar­rell; euen so, seeing Christ Iesus the sonne of God, and the heire of al [...] things, will at the last day do vs this honour, to confesse vs to be his owne children, and giue vnto vs the Crowne of glory; how should we bee stirred vp in loue to him againe, and strengthned in the inward man to waxe bold in the faith, and feruent in spirite, to giue out a cleare Testimonie before all the worlde, whose Seruants wee are, and in all troubles to cleaue vnto him with full pur­pose of heart? On the other side, wee must bee terrifyed from denying him, least hee bee ashamed of vs, and denie vs before his Father which is in Heauen.

Reason 2. Secondly, confession is a necessary fruit, and consequent of faith; where true Faith is in the hart, there wil follow confession with the mouth. This is it which the Prophet speaketh in his owne experience, Psal. 116, 10. I beleeued, therefore did I speake, for I was sore troubled. This is made a note of Faith, what it beleeueth it speaketh, albeit the confession of the truth be accompanied with daunger. And least any should imagine this to be peculiar to the Prophet, & not com­mon to others, the Apostle draweth it likewise vnto himselfe, 2 Cor. 4, 13. Because wee haue the same spirit of faith, according as it is written; I beleeued, and therefore haue I spoken: We also beleeue, and therefore speake. He that is afraid to con­fesse Christ, hath no true faith; but he that beleeueth in him will not be asha­med of him and his Gospell.

Reason 3. Thirdly, the Faith of Christes true Religion, is a most glorious thing, containing in it the great praise and glory of Gods wisedome, power, mer­cie, and righteousnesse, and it deliuereth the matter of mans saluation, and e­ternall happinesse. This was it that mooued the Apostle to preach the Gos­pell freely and boldly, Rom. 1, 16. I am not ashamed of the Gospell of Christ, for it is the po­wer of God vnto saluation to euery one that beleeueth; to the Iew first, and also to the Grecian. Seeing therefore, Christ hath promised to confesse vs before his Father; seeing faith is manifested and shewed by confession; and lastly, seeing the Gospell of Christ is the instrument of Gods power, to woorke in vs saluation; it followeth, that the Religion of God, and the gospel of Christ, must not onely be beleeued in heart, and embraced in Iudgements, but also bee confessed by the mouth, and professed in the practise of an ho­ly life.

Obiections answered. Against this truth, somewhat may be obiected. First, if true Religion must openly bee confessed, then such as are dumbe and cannot speake, can haue no Religion: if Confession be a fruite of faith, then they must of neces­sitie want Faith, that want the vse of the tongue. Answere. I answere, the Doctrine must be vnderstood of such, as haue the vse of the tongue giuen them to glo­rifie God. If God haue giuen vnto vs the freedome of speech, hee requi­reth this dutie at our hands. If hee haue giuen vs no more then a sanctifi­ed and faithfull heart, let vs honour him with the holy Meditations there­of, he will exact no more of vs, then hee hath giuen vnto vs. Hence it is, that the Prophet Dauid sayeth, or rather the Lorde himselfe by the Pro­phet. Psalme 81. Psal. 81, 10. Open thy Mouth wide, and I will fill it. In like man­ner it is sayde, Rom. 10, 17 That Faith commeth by Hearing, and Hearing by the worde of God, yet can God extraordinarily giue faith to those that are deafe, and haue not their hearing, who is not bound to the outward sences, nor tieth his graces to the outward eares, but supplieth those wants by the working of his holy spirit, to the endlesse comfort of such as haue those infirmities.

Obiection. 2 Againe, the Apostle sayth, Rom. 14, 22. Hast thou Faith? Haue it with thy selfe before God. Where we see, hee seemeth to say, that it is sufficient if we haue Faith inwardly in the heart, albeit no confession followe outward­ly with the mouth. Answere. I answere, the Apostle in this place speaketh of ano­ther thing; to wit, of a perswasion touching Christian liberty in things in­different: as if hee shoulde say, Art thou strongly perswaded and assured, that all Meats are lawfull to Christians? Be it so; yet vse it betweene God and thine owne Conscience, and hurt not thy Neighbour with it, nor of­fend thy weake Brother by it. This serueth nothing at all, to maintaine a dumbe Religion without open Confession, which some would willingly bring in, considering (as one Tertullian. sayth) that he which doth dissemble faith, doth deny it.

Obiection. 3. Lastly, it is Obiected, that Religion is better to bee concealed, that we may giue no offence vnto others, and auoyde the troubles that ariseth by Confession. Answere. I aunswere, that is no offence giuen to men, but a greeuous sinne committed against God, who requireth the profession of his tru­eth. And the Apostle Paule was readie to suffer bandes, and imprison­ment; yea, euen death it selfe, for the profession of the Gospell of Iesus Christ. Thus much breefely shall suffice, in answere of the Obiections that are made.

Vse 1. Now, let vs see and marke the Vses that arise from hence. First, wee learne, who are to bee accounted true Christians, and true Beleeuers, to wit; such as shew soorth their Fayth by their Confession. It is not left to our owne choyse, whether wee will make a solemne and sound profession of the Faith, or not, no more then it is at our libertie, whether wee will be­leeue or not, or whether wee will bee saued or not. It is required of all, [Page 89] that belong to God, to confesse his name, and maintaine his Religion. All men must confesse, that would be confessed before the Father. Christ Iesus will neuer beare and endure that seruant, which is ashamed of his seruice. The Prophet prophesying of the Kingdome of Christ, and shewing how they should grow and multiply as the grasse of the field, maketh this as a fruite of their conuersion to the Faith, Esay 44, 5. One shall say, I am the Lords: another shall bee called by the name of Iacob: and another, shall subscribe with his hand vnto the Lord, and name himselfe by the name of Israell. This the Apostle Ro. 10, 9, 10 also teach­eth, Rom. 10. If thou shalt confesse with thy mouth the Lorde Iesus, and shalt be­leeue in thine heart, that God raised him vp from the dead, thou shalt be saued: for with the heart man beleeueth vnto righteousnesse, and with the mouth man con­fesseth to saluation. So our Sauiour doth not make it proper to his disciples, but common to all, to confesse him and his words before men. And he doth not say, whosoeuer shall confesse mee in heart, but with his tongue; not in­wardly, but outwardly; not secretly, but openly. For albeit, the Faith of the heart be the principall thing, and cheefely required of vs; yet the confession of the mouth must not bee separated from it. This reprooueth such as ac­count this open confession of the truth to bee of no absolute necessitie, but a meere thing indifferent, left to our liberty to be practised, or not to bee pra­ctised. These are those Libertines, that woulde liue as they list, and make it no matter of what Religion they be. For, if it be indifferent whether wee professe Religion, or not, it is indifferent whether we beleeue or haue faith; and let them hold it indifferent also vnto them, whether the Lord Iesus doo professe to know them or not.

Againe, we see, that it is not enough for vs not to denie Christ, but there is required of vs a farther dutie, euen to confesse him before men. It is re­quired of a dutifull son, to confesse his Father with a sound and vpright hart, but yet he must not deny his father before men, if he would haue his Father confesse him. So is it the part of a true Christian, to beleeue to righteousnes, and to confesse to saluation. Euery one would seeme willing and desirous to be saued, but if we looke to be partakers thereof, Christ must know vs for his seruants: and he will not acknowledge vs in his kingdome, vnlesse heere we make confession of him. If we will not heere know him, he wil say to vs heereafter, I know you not, depart from me, 2 Tim. 2, 12. If we deny him, he will deny vs; If we be ashamed of him, take heede least he also bee ashamed of vs. The Theefe that was vpon the Crosse, made open confession of his faith, reproued the blasphemy of his Companion, and called vpon Christ for saluation, Luke 23. he rebuked his fellow, saying; Luke 23, 40 42, 43. Fearest thou not God, seeing thou art in the same condemnation? We are indeed righteously heer, for we receiue things wor­thy of that we haue done, but this man hath done nothing amisse: And he sayd vnto Iesus, Lord remember mee when thou commest into thy Kingdome. And albeit hee were a Theefe and a Malefactor, for which hee suffered death, yet is not Christ ashamed of him, hee doth not stoppe his eares and refuse to heare him, but to shewe himselfe true in his worde, and faithfull in his promise, hee dooth acknowledge him as his owne, because hee confessed him before that sinnefull and wicked generation, saying vnto him; Ʋerily, I say vnto thee, to day thou shalt be with me in Paradise.

The Apostle Iohn liuing, when the Deity of our Sauiour beganne to bee doubted of, and called into question, saith, 1 Ioh. 4, 2, 3. Euerie Spirit which confesseth that Iesus Christ is come in the flesh, is of God; and euery spirit that confesseth not that Iesus Christ is come in the Flesh, is not of God. If therefore wee looke to bee confessed of Christ, and to haue our soules saued in the day of the Lord, let vs boldly beare and behaue our selues vnder the Crosse, and not shrinke in the wetting like deceitfull cloth; let vs know that confession and saluation must goe together, if wee waite for the one, wee must expresse the other; [Page 90] if confession go before, we may build surely, and ground our selues strongly vpon the promise of Christ, that the saluation of our soules shall follow after, and no man shall take it from vs. This made the Apostle say, 2 Tim. 1, 12. For this cause I suffer these things, but I am not ashamed, for I know whom I haue beleeued, and I am perswaded that he is able to keep that which I haue committed to him against that day.

Vse 2 Secondly, seeing our Faith and Religion must be confessed, it is a duty that lieth vpon vs to seeke to know the truth, and labour to expresse the power of godlinesse; otherwise it is vnpossible that euer we should make profession of it. For profession of the faith presupposeth a knowledge of the faith; for how can we confesse that which we kno not, or manifest that to other wherof we are ignorant our selues? This controlleth and condemneth those that liue in the Church, heare the word, and haue the Gospell sounding a long time in their eares, yet know not what faith is, nor how to beleeue; so that whereas in regard of their continuance in the Church, in regard of the meanes offred to them, and in regard of their age wherewith God hath blessed them, Heb. 5, 12. they might haue been teachers of others, they haue neede to be taught the begin­nings of faith, the grounds of religion, & the principles of the word of God, and are become such as haue neede of milke, and not of strong meate. Alas, who can consider without great greefe of heart, and anguish of spirit, in what state the greatest number of our people stand, and remember that after al our planting, watering, sowing, and labouring, they are apt and fit to receiue any religion, because they are blinde and ignorant, and know not God aright, or any part of his truth, to their soules health. They are like the potters Clay, which is readie to take any forme, and receiue any impression; or like the earth, which altereth and changeth as the winde or weather, as the Spring or Winter shall worke vpon it. If they were taught to beleeue and receiue the Cabala of the Iewes, the Alcoran of the Turkes, the Reuelations of the Ana­baptists, the Traditions of the Papists, or such like rotten trash of mans deui­ses: and if they were countenanced by authoritie of Princes, and Lawes of men, they were as easie to be wrought vpon, as waxe that is readie to receiue any stampe and impression. A lamentable case, that wee should bee still as Babes and children, not knowing the right hand from the left, carried about with euerie waue of Doctrine, and receiuing the darknesse of errour for the light of the truth. But we haue not so learned Christ, and the Christian Re­ligion. When we haue once giuen entertainment vnto the truth, and imbra­ced it soundly in our hearts, we must not denie the faith whatsoeuer befall vs, whatsoeuer trouble come vnto vs; whether prosperity fawne and flatter vpon vs, or whether aduersity pinch vs, and paine vs; whether the Sunne of peace shine vpon vs, or whether the clouds of affliction ouer-shaddow vs, wee must alwayes be the same, and our standing in the faith should not be wauering or wandering, to giue ouer at euery assault, and to shrink backe for euery brunt, and to deny our Lorde and Maister by euery tentation. This serueth to re­proue those that knowe nothing, and therefore can professe nothing; and as they know nothing, so they will know nothing, of whom we may say as the Apostle doth, 2 Pet. 3, 5. This they wittingly know not, and so are wilfully ignorant, and shut their eies, because they would not see, and because the light shold not shine into their hearts. For seeing God hath commanded the light to shine out of darknes, we may truly say, 2 cor. 4, 3, 4, 6 If our Gospell be then hid, it is hidde to them that are lost, in whom the God of this world hath blinded the mindes; that is, of the Infidels, that the light of the glorious Gospel of Christ (which is the Image of God) shoulde not shine vnto them. Thus doth God send them strong delusion, that they shold beleeue lies, 2 Thess. 2, 11, 12. That all they might be damned which beleeued not the trueth, but had pleasure in vnrighteousnesse. Let vs therefore seeke after knowledge, as for great Treasures. Let vs search the Scriptures, that in them we may find [Page 91] eternall life: let vs haue the word of God dwell plentifully in vs, which is a­ble to make vs wise vnto Saluation. Let vs vse all good meanes to en­crease knowledge in vs, to begin in Faith, to hold out a good confession, & to maintaine the truth against all the aduersaries that rise against vs.

Ʋse 3. Thirdly, seeing it is a duty to open our mouthes, and lose our tongues, to confesse to his name that hath called vs to his truth, it standeth vs vpon conti­nually, and constantly to pray for the Spirit of strength, or corroboration, that we may be made able to stand in the time of danger. It is not in all that know and acknowledge the truth, to auouch it, and to maintaine it, to con­fesse it, and to stand to it: but onely of such as haue receiued the strengthe­ning power of Christ. Hence it is that the Apostle saith of himselfe, Phil 4, 13. I am able to doe all thinges, through the helpe of Christ which strengthneth me. So he prayeth for the Colossians, That they might be strengthned with the glorious power of Christ. When a man hath once receiued to beleeue, hee wanteth a new grace to bee giuen vnto him, that the graine of Faith which lyeth hidden in the heart, and couered in the Ashes of mans frailty, may grow vp openly, and bring forth in vs the confession of the mouth. This appeareth by the words of the Apostle Iohn, who testifieth; Iohn 12, 42, 43. That euen among the cheefe Rulers, many beleeued in him: neuerthelesse, because of the Pharisies they did not confesse him, least they should be cast out of the Sinagogue: for they loued the praise of men, more then the praise of God. He speaketh in this place of such as were true belee­uers, as appeareth both by the phrase of speaking, and the opposition, made betweene these, and those that beleeued not Verse 37. mentioned before. Verse 37. where it is said, That though he did many miracles before them, yet they beleeued not on him. The Euangelist noteth two lets and impediments that hindred them from the open manifestation of their Faith; to wit, the shame of the Crosse, and the glory of the world.

Thus we see, that sometimes the deere Seruants of God are for a time a­fraid to confesse him, and to bewray themselues what they holde, and how they beleeue. When Peter was come into the High-Priests Hall, and saw himselfe in danger of death, he was so farre from confessing, that hee fell to open denying of his Mayster; he beleeued in him (no doubt) in his hart, but he gaue not glory vnto him (as he ought) with his mouth. This wee haue heard to be in some of the blessed Martyrs, who gaue their liues to the death, they haue sometimes staggered, and felt the weaknesse of the flesh, before they haue beene throughly strengthned in the Inner man. Nicodemus a Ru­ler of the Iewes, and a Maister in Israell, & bearing a loue vnto Christ, Iohn 3, 2. & 7, 50. & 19, 38 came vnto him by night, and closely as it were by stealth. So Ioseph of Arama­thia, was first a Disciple of Christ secretly, for feare of the Iewes: yet after­ward being stirred vp with those things that they saw at the death and passion of Christ, both of them shewed themselues more boldly & confidently in his cause, and in the end forsooke all, to follow him, and resolued to cleaue vnto him with the losse of all thinges that might be precious and deere vnto them. Such then as our Faith is, such is our confession. A weake Faith, a weake confession: a strong Faith, a strong confession: no Faith, no confession: a staggering Faith, a wauering confession. Wherefore it belongeth vnto vs, to call vpon God to giue vs his Spirit, which is called Esay 11, 2. The spirit of strength, whereby we shall bee inabled to beare the Crosse patiently, and to confesse the Faith constantly. For when once wee are sustained and supported by the Spirit of Christ, no Crosse shall daunt vs, no tentation shall ouerwhelme vs, but we shall endure all thinges with a contented mind, and perseuer vnto the end.

Vse 4. Lastly, we must shew our selues ready and resolute to giue a reckoning of our faith and hope, of our profession and Religion, when we shall be requi­red. This is greatly to the honour of God, when his Seruants prepare them­selues [Page 92] to set forth his truth, and are not afraide of the threatnings of their eni­mies. This is it which the Apostle Peter teacheth vs, 1 Pet. 3, 15. Sanctifie the Lord in your hearts, and be readie alwayes to giue an answere to euerie man that asketh you a reason of the hope that is in you with meekenesse and reuerence. This constant and Christian resolution was in Paule, when he was brought before rulers for Christs sake, though when he came to his answere no man assisted him, but some fled from him, and others were ashamed of him, yet he quit himselfe like a man, and shewed himselfe a faithfull witnesse of that truth which hee belee­ued. This vse meeteth with many corruptions, and reprooueth sundry pra­ctises that raigne among vs. The first re­proofe. First, it conuinceth such as think they are not to be blamed, but excused; not to be controlled, but defended; albeit, they deny the truth of God, for feare of men, in time of persecution; so that they cleaue to it in heart, and embrace it in their soules, so that they inwardly be­leeue it, like of it, and hold it to themselues. Yet we heard before, that it is not enough for vs, not to deny the faith, but it is required of vs to confesse it. It is not enough for vs to abstaine from that which is euill, vnlesse we be carefull to do that which is good. The Apostle Iohn teacheth. Reuel. 21, 8 That all the fearefull and vnbeleeuing, the abhominable and murtherers, the Whore-mongers, and Sorcerers, the Idolaters and lyars, shall haue their part in the Lake which bur­neth with fire and Brimstone, which is the second death. Heere we see, that a­mong these wicked persons which hee nameth, hee nameth in the first place fearefull persons, which feare men more then God; these are ouercom by Sa­tan, and led to hell and destruction. Hence it is, that the Apostle chargeth vs (as we heard before) not onely to keepe our faith, Heb. 10, 23. but to keepe the pro­fession of our faith. And Paule, when he came to his first answearing, dooth not reprooue the Brethren, because they openly denied the Faith, but because they secretly forsooke him, 2 Tim. 4, 16 and did not assist him, and he prayeth God that this sin may not be laide to their charge. So the Angell of the Church of Per­gamus is commended, who dwelt where Satans throne was set vp, Reuel. 2, 13. because hee kept the name of Christ, and denied not his Faith, euen in those dayes when Antipas his faithfull Martyr was slaine, among them where Satan dwel­leth. It is not enough therefore not to deny the faith, or not to abiure the Do­ctrine of Christ, we must giue an account of a farther duty, and know; that God requireth of vs the confession of his truth, if we wold haue him confesse vs in the resurrection of the iust.

The second reproofe. Secondly, it reprooueth such as keep their Faith and Conscience to them­selues, and will not bewray it to others. A man shall liue many years among them, and yet not know what Religion they are of. These are they that hide their Religion, and bury their Talent in the earth, and thereby make them­selues ready for euery change and alteration; like the Weather-cocke which turneth with euery blast of winde. These are they, that thinke themselues wise and wary men, by keeping them-selues close and priuate to themselues: and yet euery simple man, nay euery childe may plainly perceiue, that they are indeede of no Religion. For that faith which alwayes is kept secret, is no faith at all. It is required, not onely that euery knee should bowe, but that euery tongue should confesse, that Iesus Christ is the Lord, vnto the glory of God the Father, Phil. 2, 10, 11. Such as neuer professe any thing, do plainly make it manifest, and as it were light a Candle to others, to discouer the se­crets of their hearts. Sometimes they will bee Gospellers, sometimes they will be Papists, sometimes they will be Newters, such (it is to bee feared) at all times are Atheists, or at least in the right way and broad path, that leadeth vnto Atheisme. Let not such therefore flatter themselues, and deceiue their owne soules; let them shew their religion, if they haue any: or else they shew themselues to be men of no religion.

The third re­proofe. Thirdly, it reprooueth such as censure and condemne others, as too pure [Page 93] and precise, by reason of their profession. These men that are colde them­selues, and care not whether Religion go sorward or backward, cannot abide that any should be more zealous and earnest then themselues; & because they will not runne with them into all excesse of riot, therefore they rayle at them, and speake all manner of euill against them. They haue borrowed many op­probrious tearmes, and drawne many reuiling tauntes from the enemies of the Gospell, and grace of God, and apply them whete they ought not to bee bestowed. When the Lord had restored the Gospell vnto vs, being brought out of Superstition and Idolatry, that the Romanists gnashed their teeth for anger, disgorged their malice with rage, and were like to breake in peeces, through enuy of the worke of the Lord set vp among vs, they deuised against vs and our religion, most bitter reproaches: then was our profession called Puritanisme, and our professors branded with the names of Puritans, Praecisi­ans, and vnspotted Brethren: which contumelies are nowe taken out of the mouths of enemies, and one Brother dooth spit them in the face of another. What a shame and indignity is this, that we professing one faith, liuing vnder one Gospell, embracing one Religion, and enduring the same enimies, shold borrow such venomous speeches from the scornefull and despightfull Papists, and cast them as Dung in the faces of our Bretheren? Let vs therefore leaue these rayling and reuiling speeches, and send them backe to Rome (the Mo­ther of cruelty, and of all byting and bitternesse) from whence they come. Let vs vpbraid no man with his zeale, nor hit no man in the teeth with his profes­sion. Let vs rather be mooued in loue to follow their example, & bee pro­uoked in a godly aemulation to walke in their steps. And let vs all know, that we must not be like the Laodiceans, Reuel. 3, 15. which were neither hot nor cold: for if we scorne all zeale and forwardnesse in the wayes of godlinesse; if we bee luke­warme professors, and neither hot nor cold, it shal come to passe, that the Lord will spew vs out of his mouth.

The fourth re­proofe. Fourthly, it reprooueth such as thinke they may bee present at the Sacrifice of the Masse, and heare and see their Idolatry, so they keepe their conscience to God and themselues; yea, some go farther, and thinke they may not on­ly be present at Idolatry, in the Idols Temple, but bow downe to the Idolles, offer vnto them, creepe vnto them, and serue them with their bodies, so that they abhorre such worship in their minds, and serue God in their hearts. But these excuses cannot serue to iustify such manner of seruing of God. When God would assure Eliah, that he had his people in those ruines of the Church, & that he was not left alone, he said, 1 Kin. 19, 18 He had left seuen thousand in Israell, euen all knees that haue not bowed vnto Baal, and euerie mouth that hath not kissed him. He doth not say, hee had reserued such as did not beleeue in Baal, but keepe their heart to God; but they are noted by this marke to bee the Lords, that they gaue not to Baal the bending of the knee, nor any outwarde subiection vnto him. In the tentations offered to Christ our Sauiour, when the Deuill onely required of him to fall downe and worship him, Math. 4, 10 he answered; Auoid Satan, for it is written, thou shalt worship the Lord, and him only shalt thou serue. Nebucadnezzar required nothing of Shadrach, Meshach, and Abednego, the three Seruants of God, but to bow the knee, and to fall down Dan. 3, 19. to the golden Image that he should set vp; and yet they did choose rather to bee cast aliue into the hot fiery furnace, and to endure the extremity of the flame. It is not therefore enough to worship God in heart and soule. True it is, he comman­deth vs to Iohn 4, 24. worship him in spirit and truth, but not only in spirit and truth. God requireth of vs the body, as well as the spirit; the outward man, as well as the inward; the knee, as well as the heart. He challengeth euery part & member of our body to be employed to his worship. Hee that hath an eare to heare, Reuel. 2, 7. Must heare what the spirit saith vnto the Churches: Hee that hath a 1 Pet. 4, 11. Tongue to speake, must speake as the words of Gad. Hee that hath handes to lift [Page 94] vp, 1 Tim. 2. 8 Must lift vp pure hands, without wrath, and without contention. Hee that hath a knee to bow, Ephes. 3, 14. Must bow it to the Father of our Lord Iesus Christ. He that hath a mouth to open, Rom. 10, 10, Must make confession with it to saluation. He that hath feet must say, Psal. 122, 2. Our feete shall stand in thy gate, O Ierusalem. The cause why God claimeth and challengeth the whole body, is because the body is his, as well as the soule. It is his by creation, because he made it, Psal. 100, 3. and not wee our selues; we are his people, and the Sheepe of his pasture. The Clay was his where­of we were formed, so that we are his by the Law of Creation. Hee feedeth and findeth vs of his owne costs and charges; he cloatheth vs with his owne wooll, Psal. 50, 10 For all the Beasts of the field are his, and the Beasts on a thousand moun­taines. If then we liue at his expenses, we are his by another right, euen the Booke of his prouidence. We are made his, by the freeing of vs from the thraldome of sinne, from the tiranny of Satan, from the bondage of corrupti­on, by paying a price, a great price; by giuing for vs a ransome, a great ran­some, not of Siluer and Gold, but by shedding his blood, his precious blood for vs; the Speare pierced his hart, the Nayles pierced his hands and his feet, the Thornes pierced his head. Seeing therefore, he suffered so much in his bodie, for our bodies; we are wholly his, by the worke of our redemption, who before were not his. The Holy-Ghost likewise sanctifieth our bodies as well as our soules, and maketh them a Temple to dwell in: and lastly, we look for saluation and glorification, not onely in soule, but in body, 1 Cor. 6, 19, 20. and therfore we must glorifie God both in our bodies, and in our soules: wee must of­fer vp our bodies an holy Sacrifice vnto him, and not commit Sacriledge a­gainst him, by plucking and withdrawing away any part of our bodies from him.

The fift re­proofe. Lastly, it reproueth such as keepe company with open enemies to God and his Religion, where they cannot but heare God dishonoured, his trueth blas­phemed, his seruants slandred and reuiled, and yet make as though they heard nothing, or saw nothing, or could speake nothing; for they stop their eares, and close their eyes, and shut their mouths to the discountenancing of Reli­gion, and the encouraging of euill persons. How many are there that make the true professors of the word, and the faithfull Seruants of God a common by-word, and their Table-talke at their bankets and meetinges? Wee are at such times ashamed of Christ, of our faith, of our religion, of any matter that may tend to the edification of our soules, but wee are not ashamed of the workes of the Deuill, and of the fruits of darknesse. We are not ashamed to fill our tables, what shall I say? with spewing; nay, worse then spewing, with open blasphemy, and swearing, with slandering and reuiling of our bre­thren. Such were the enemies that Dauid had experience of; they reioysed and assembled themselues against him, Ps. 35 15, 16 and 69, 12, 13 the verie abiects tare him, and ceased not with the false scoffers at bankets, gnashing their teeth against him, When he prayed daily vnto God, and the zeale of his house did euen eate him vp, hee be­came a Prouerbe vnto them; they that sate in the gate spake of him, and the drun­kards sang songs of him. When wee see godly men thus handled, and their profession in our meetings taunted, let vs open our mouths in the cause of the dumbe, let vs giue glory to God in the midst of our assemblies, and not suffer the faithful to be so foulely traduced, and Religion it selfe through their sides to be nipped and despighted. Let vs follow the counsell of the Wise man, Prou. 31, 8 9, & 24, 10, 11 Open thy mouth for the dumbe in the cause of all the children of destruction: Open thy mouth, iudge righteously, and iudge the afflicted and the poore. We are wil­led according to our places and power by all lawfull meanes to helpe the af­flicted, and to succour the distressed. We must not be faint-hearted and a­fraide to speake for them. This is it which the Prophet teacheth, Psal. 22, 22. I wil de­clare thy name vnto my Brethren, in the middest of the Congregation will I praise thee. This is a duty to be practised of vs, so often as we see our Brethren re­uiled, [Page 95] their profession taunted, and Religion it selfe slandered.

‘[ I heare of thy loue and faith.]’ We haue heard before the commendation of Philemons profession, so that Paule being farre remoued from him, yet had notice of it. Now, wee are to consider wherein his profession stoode, and wherefore he is commended. The things for which hee is praised are these two, Faith, and Loue. He might haue named many other graces and gifts of God, his knowledge, his temperance, his patience, his meeknesse, his gen­tlenesse, his goodnesse, his long-suffering; but these are the cheefe and prin­cipall, these perfect a Christians mans saluation. For our happinesse standeth and consisteth in two things, partly in our Communion with Christ our head, and partly in our coniunction and fellowshippe with the members of Christ. Faith is that which vniteth vs with Christ our head: loue ioyneth vs together one with another, which are the members of his body. Doctrine 5. Faith and loue do commend a man to God & his Church. From hence wee learne, that the cheefe things that commend a man to God and his Church, are faith in Christ, and loue to the Saints of God. Among all the guifts of God which bring vnto vs a good report, the principall are to be a beleeuer in Christ, and to shew forth the fruits of mercy. This appeareth in all the ex­amples of the Fathers, and Patriarkes of elder times, that liued both before the flood, and since the flood, euen vnto the comming of Christ: for by it Heb. 11, 2. our Elders were well reported of. By Faith, Abell offered vnto God a greater Sa­crifice then Caine, by the which he obtained witnesse that he was righteous, God testifying of his gifts: by the which faith also he being dead, yet speak­eth. By faith was Enoch Heb. 11. 5. 39 translated, that he should not see death: neyther was he found, for God hath translated him, for before he was translated, hee was reported of, that he had pleased God. It is saide of Abraham, that a­boue hope, he beleeued Rom. 4, 18, 22. & 1, 8, and 16, 4. vnder hope, & it was imputed to him for righteous­nesse. The Apostle speaking of the Romaines saith, Colos. 4, 1. I thank my God through Iesus Christ, for you all, because your Faith is published throughout the whol world. And afterward he greeteth Aquila and Priscilla his fellow-helpers in Christ Iesus, who for his life were ready to lay downe their owne neckes, to whome not onely he gaue thankes, but also all the Churches of the Gentiles. So hee giueth thankes to God, 1 Thes. 1, 3. when he heard of the faith of the Colossians, which they had in Christ Iesus, and of their loue toward all Saints: he praiseth God without ceasing, remembering the effectuall Faith and diligent loue which were found in the Church of the Thessalonians. All these examples teach vs this truth, that it is faith and loue, and such like graces of Gods spirit, wherby we receiue a good report, as that wherewithall we are accepted of God, and become renowned in the Church.

Reason 1. The Reasons follow to confirme this Doctrine. First, they giue vs good acceptaunce and approbation with God and man, because they are euident markes, and notable Testimonies of our election and perseuerance. They are as two eare-markes, to know and discerne whose Sheepe we are. Hence it is, that the Apostle making mention of the Thessalonians in his Prayers, who had shewed the effectuall faith and diligent loue, & the patience of their hope in our Lorde Iesus Christ, in the sight of God euen our Father, hee addeth, 1 Thes, 1, 4 Knowing (beloued Brethren) that ye are elect of God. So the same Apostle wri­ting to the Phillippians, Phil. 1, 6. saith, That because of the fellowship which they had in the Gospell, he was perswaded of this same thing, that God which had begun this good worke in them, would performe it vntill the day of Iesus Christ. For howsoeuer the faithfull haue a new name giuen vnto them, and written in them, Reuel. 12, 17 which no man knoweth sauing he that receiueth it: yet do the godly after a sort know and vnderstand the election of others, the calling of others, the iustification of others. True it is, they are assured of their owne election to eternall life, more certainly by the inward Testimony of the spirit: neuerthelesse wee haue some knowledge of the election of our Brethren, by outward signes and to­kens. [Page 96] Now, there are two things to bee considered, the knowledge and iudgement whereof, is hard and hidden; the one of that which is past; the o­ther of that which is to come. That which is past, is our election from e­uerlasting, before the foundation of the worlde was laide; that which is to come, is our perseuerance and persistance vnto the end of our dayes; yet wee see the Apostle professeth some knowledge, nay perswasion of them both, which is grounded vpon the graces of God, bestowed vpon those that are his. The more excellent these graces are in quality, the more they are in number, the greater they are in quantity, the better Testimony they giue vnto men, and the surer iudgement ariseth from them, vnto such as haue them.

Reason 2. Secondly, God hath giuen praise and glory as an vnseperable companion of godlinesse and goodnesse; and on the other side, he hath appointed and al­lotted shame to follow sinne. He hath ioyned these together, to wit, glorie with piety, and shame with iniquity. These drawe together, as it were, in one yoake, so that one cannot be without the other. The Apostle speaking of the vngodly saieth, Phil. 3. Their glorie shall be to their shame. Seeing therefore, the graces of Gods spirite are Testimonies of election, and Companions of praise and glory, we must from hence conclude, that the good giftes of God that are found in vs, make vs accepted of God and man.

Ʋse 1. The Vses follow to be considered and learned of vs. First, seeing faith in Christ, and loue toward the Saints giue vs a good report in the Church, and lay vp a good foundation for vs in heauen, we see that onely godly men haue a good name, and euill men shall leaue an euill name behinde them. This is one difference betweene the godly and vngodly: the godly, as hee leadeth a godly and sanctified life, so he leaueth behinde him a good report, wherby he smelleth sweetly in the Nostrils of God and man. But the vngodly, as they dishonour God in their liues, so he will dishonour them in their persons and names, and reward them with confusion of faces. This is it which the Pro­phet Es. 65, 14, 15 threatneth in the name of God, Behold, my seruaunts shall sing for ioy of heart, and ye shall cry for sorrow of heart, and shall howle for vexation of mind: & ye shall leaue your name as a curse vnto my chosen, for the Lord God shall slay you, and call his seruants by another name. There is a praise and commendation, which turneth to shame and infamy, to woe and misery: and againe, there is a shame and reproach, that bringeth glory and praise with it. This our Sa­uiour teacheth, Luk 6, 26, 22 Woe be to you, when all men speake well of you, for so did their fa­thers to the false Prophets: but blessed are you when men hate you, and when they separate you, and reuile you, and put out your name as euill for the son of mans sake. It seemeth to many that looke with an eye of flesh, and iudge with corrupt iudgement, that the righteous are forgotten, and their names buried as in the graue of silence, they seeme aboue all other wretched and miserable, because no man reuengeth the wrongs and iniuries that are offred vnto thē: yet God in the end will maintaine their cause, and giue them good estimation with all good men. On the other side, howsoeuer the vngodly flourish for a season, and are famous in the world, howsoeuer they are praised of others, and praise themselues with their owne mouths, yet their names shal be filthy and abho­minable, according to that which Salomon sayeth, Prou. 10, 7. The memoriall of the iust shall be blessed, but the name of the wicked shall rot. This ouerthroweth three sorts of men that offend, and esteeme not of men according to their faith and profession.

The first re­proofe. First, such as slander the godly, and bring vp an euil report of the faithful people of God, such as reuile them, and seeke to take away their good name from them, which is a Iewell more precious then Siluer and Gold. But we shall lesse esteeme what they speake, if we consider who they are that spake. For the witnesse of an enemy is by no Law to bee taken, but alwayes to bee suspected. The second reproofe. Secondly, such as magnifie and aduance the vngodly, giue them [Page 97] the praise and applause of the world, speake well of them, as of the onely ho­nest men that deserue to be commended. But so long as they liue in sinne, their owne wickednesse doth testifie to their faces, and their vngodly heartes proclaime their owne shame, and shall bring vpon them vtter confusion. Let this be written and engrauen in our mindes, that vngodlines will bring a blot and leaue a reproach behind it. The third re­proofe. Lastly, it conuinceth such as are Ciuill men, that can say they are not Drunkardes, they are not adulterers, they are not Theeues, they lead an honest life, they pay all men their owne, they are ready to pleasure their friendes, they deale iustly with their Neighboures: these men haue a good liking of themselues, and are accounted the onely men among others. For this ciuill honest man is reputed the onely honest man. But a man may do all this, and be a Pharisie, yea no better in the sight of God, then a Turke and infidell. He may carry the countenance and haue the report of such a liuer, and yet smell strongly and sauour rankely in the Nostrils of God, of ignorance, of vnbeleefe, of pride, and of selfe-loue. If we would deserue true praise indeed, we must not rest in these outward pra­ctises and in this morall ciuility, we must plant Religion in our hearts, wee must haue a sound Faith in Christ, we must know the Doctrine of the Gospel, we must worship God aright. This the Apostle setteth downe as a rule to direct vs in our praising of men, Rom. 2. 28. 29. He is not a Iew which is one outward, neither is that circumcision which is outward in the Flesh: but he is a Iew, which is one within, and the Circumcision is of the heart; in the spirit, not in the letter, whose praise is not of men, but of God. It is the commendation of Dauid, that he was a man after Gods owne heart. It is the commendation of Iob, Iob. 1. 1. & 2 3. that he was an vpright and iust man, one that feared God, and eschewed euill. It is the commen­dation of Zachary and Elizabeth, Luke. 1. 6. that they were both iust before God, and walked in all the commandements and Ordinances of the Lord without reproofe. If a man be void and destitute of this piety, he can receiue no comfort by his ciuility, and albeit he haue the estimation of an honest man, it shall auaile him nothing, vnlesse withall he be a Religious man: and if our praise be neuer so great for our externall dealing toward men, it shall minister no profit vnto vs, except we shew inward deuotion toward God.

Vse 2. Secondly, seeing Faith and Loue giue vs a good commendation and re­port, let vs by these and such like graces of Gods spirit seeke after a good name, let vs not hunt after the praise of men, but that which is of God: the other is a blast of wind, this is certaine and neuer fadeth. This made the Apostle say, 1. Thes. 2. 5. 6. 4. We did not vse flattering wordes, as ye know, nor coloured coueteousnesse, God is record: neither sought we praise of men, neither of you, nor of others, when wee might haue beene chargeable as the Apostles of Christ, wee speake not as they that please men, but God, which approoueth our heartes. This vse and conclusion being well pondred and considered in our heartes, it will discouer the great vanity and folly of earthly minded men, who seeke rather a great name then a good and godly name. Thus did they that builded the Tower of Babel, they sought a great name by their great exploits, Gen. 11. 4. for they would build them a Tower that should reach to hea­uen, (that is, exceeding high) to get them a name. Thus did Absolom seeke a name by 2. Sam. 15. 5. adulation and flattery, by stealing away the hearts of the people, by creeping and crouching to euery one. Thus do hypocrites seeke a name, by a vizard of holines, & putting on a shew of Religion, Reuel. 3. 1. who indeed haue a name, that they are aliue but they are dead. Thus do rich men hope to become famous and to leaue a name behind them, by getting goods, & rai­sing vp their Children, Psal. 49. 11. 12. who thinke that their houses & their posterities shal continue from generation to generation, and cal their Lands and Liuings by their names. Thus did Nebucadnezzer seeke a name, when in the pride of his heart he said, Dan. 4. 27. Is not this great Babell, that I haue built for the house of [Page 98] the Kingdome by the might of my power, and for the Honour of my Maiesty? Thus did Herod by his smooth words and eloquent speech, procure the applause of the people, that cried out, It is the voyce of God, and not of man. All these were ignoraunt what a good Name is, and therefore they and their Names could not continue in honour, but perished like Beasts that die of the rot and murraine. Wherefore, wee must labour to get a good name by faith in Christ, by fauour to the Saints, by loue to the Gospell, which we shal obtain, if we bee carefull to auoide all kinde of sinnes, both grosse sinnes, and light sinnes, and all occasions and enticements that may draw vs vnto them. It is vnpossible that wee should haue Faith to please God, and to haue praise of God, if wee neuer repented of Dead-workes, if wee liue in open sinnes a­gainst knowledge, and against Conscience. And howsoeuer wee account some sinnes small and slender (as the Church of Rome hold some Veniall) yet Eccl. 10, 1. As dead Flies cause to stinke and putrifie the Oyntment of the Apothecarie, so dooth a little folly him, that is in estimation for Wisedome and for glorie. On the other side, wee must striue to bee rich in Faith, and in Good-Workes, for such as endeuour themselues to honour God in these, shall receiue Ho­nour from God. And if by any weakenesse or infirmity wee bee falne to the losse of a good Name, we must haue a care, with all speede to repaire it: wee must bee humbled by vnfaigned Repentaunce; Wee must seeke to be reconciled vnto God, to bee washed in the blood of Christ, to bee purged in out Consciences, and to builde vp the ruines of our decayed life. For, the care to repayre this good Name being lost, must bee no lesse then to ob­taine it at the first. This wee see in Dauid, in Manasses, in Peter, who tur­ned vnto God with all their hearts, who by their rising againe from sinne to Righteousnesse, builded that which before they destroyed, repayred that which before they impaired, and encreased that which before they had di­minished.

Vse 3. Lastly, it is a great comfort and consolation to the faithfull and godly, to keepe Faith and a good Conscience, they are assured, that howsoeuer the Wicked shall vndermine and nibble at our good Names, and cast some ble­mish vpon them to defile them, yet God vndertaketh the protection and pre­seruation of our good Names, and it resteth not in the power of any creature to spoyle vs of them. There are 3. enemies to a good name. True it is, our good Name is in danger of three great enemies, which are as three Catterpillers, that wast the fruits of the earth, or as so many Locusts, that eate vp the grasse of the fielde, or as three Canker-Wormes, that eate the barkes of the Trees. Some are Authors and Inuen­ters of Slanders, and false Tales; Others, are Walkers and Talkers of them, spreading them abroad to the hurt of others: A third sort, are Hostes and re­ceiuers of the two former, beleeuing such Ware to bee good, as these Mar­chants and Brokers bring vnto them. But howsoeuer, the Children of God are subiect to the venomous tongues of vngodly men, whereby they are maligned and slaundered; yet they must reioyce and comfort themselues in this, that their approbation is in Heauen, and their rewarde with their God, thorough whose aboundant Mercie, they shall be had in perpetuall remem­brance.

This the Apostle putteth vs in minde of, when hee sayeth, Phil. 4, 8 Whatsoeuer thinges are true, whatsoeuer things are Honest, whatsoeuer things are pure, what­soeuer things are worthy loue, whatsoeuer things are of good report, if there bee any Ʋertue, or if there be any praise, thinke of these thinges which yee haue both lear­ned, and receyued, and heard, and seene in me. For what shoulde it auayle a man, to bee praised and commended in the World; for Strength, for Nobi­lity, for Gentrie, for Riches, for Beautie, for Greatnesse, which cannot make vs blessed? Nothing can giue vs true and euerlasting Honour, and cause vs to bee approoued of God and Men, but Faith and the fruits thereof, [Page 99] that accompany saluation. Hence it is, that the Apostle speaking of the Fa­thers that liued in faith, and died in faith, which followed them euen to their Graues, Heb. 11. 39. saith, that all of them through Faith obtained a good report. Let vs therefore aboue all thinges seeeke to please God by faith, that so we may finde that fauour which neuer shall haue end.

‘[ Faith and Loue]’ We haue shewed before wherein the praise of Philemon standeth; to wit, in faith and Loue: which offereth vnto vs an other profita­ble consideration, in that he ioyneth and annexeth these two vertues toge­ther. He nameth not faith alone, nor Loue alone, but he knitteth faith and Loue as it were in one band together. So then we see, that these two gra­ces giuen by one and the same spirit, are remembred, to take vp their seat and lodging in one mans heart. Doct. 6. Faith & Loue do alwayes go together. We learne hereby, that faith and Loue are all­waies coupled together, faith is not without Loue, nor Loue without faith, but faith and Loue goe together in all the seruants of God, and can neuer be seperated and put asunder. When Paule praied for the Thessalonians, he remembred these two 1. Thes. 1. 3. to be in them, their effectuall faith, and their di­ligent loue. It is said of the Church gathered together after the assention of Christ Acts. 2 44. that all they which beleeued were in one place, and had all things common. Such as were true beleeuers, were also commoners together, such as had Faith in Christ, had Loue toward the Saints.

This Luke sheweth more plainly afterward, Act. 4. 32. The multitude of them that beleeued were of one heart and of one soule, neither any of them said that any thing of that which he possessed was his owne, but they had all thinges common. Heere we see Faith, and the manifestation of Faith, by the fruits of Charity ioyned together. To this purpose the Apostle saith, Gal. 5. 6. In Iesus Christ nei­ther Circumcision auayleth any thing, neither vncircumcision, but faith which worketh by Loue. Heere also he coupleth Faith with Loue in one Yoake, declaring that Faith is effectuall in the duties of Loue. So the Apostle Iohn teacheth, that faith in Christ, and Loue one toward another, are thinges euer ioyned together. Iohn, 3. 23. This is then his Commandement, that wee beleeue in the Name of his sonne Iesus Christ, and loue one another as he gaue Commaundement. And the Apostle Iames speaking of the effectuall faith of Abraham whereby he beleeued and was iustifyed, declareth that Iam. 2. 22. the Faith wrought with his workes, and through the workes was the Faith made perfect. All these Texts and Testimonies of Scripture serue to teach vs, that our faith must be accompanied with Loue, and the one not deuided from the other.

Reason 1. The truth heereof will better appeare to euery one of vs, If wee consider the Reasons. For first, they are as the Tree and the Fruite, as the Roote and the Branch, as the Fountaine and the Streame, as the cause and the effect. Faith is the Tree, the Roote, the Fountaine, the cause: Loue is the Fruite, the Branch, the Streame, the effect. The cause and the effect are Relatiues, and haue relation and reference either to other [...]: so that the cause cannot be without his effect; nor the effect without his cause: and therefore both these must goe together. The Prophet describeth the blessed man Psal. 1. 3. to be like a Tree planted by the Riuers of Wa­ters, that will bring forth her friute in due season, whose Leafe shall not fade: so whatsoeuer he shall do, shall prosper.

Reason 2. Secondly, faith separated from Loue, or Loue separated from faith, is a false faith and a false Loue. Faith without Loue, or separated from the fruits of Loue, is dead and without life; a naked name without the thing, an empty shaddow without substance, a dead carcasse without breath. It is nothing worth without Loue. The Apostle saith, If a man had all faith, so that he could remoue Mountaines 1. Cor. 13. 1. 2. and had not Loue, it were nothing, he should be as sounding Brasse, or a tinkeling Cymball. So we read in the Epistle of [Page 100] Iames, Iames 2, 20. That the Faith which is without workes is dead, it is a Bastard Fayth, a counterfet Faith, an idle Faith, which is no true Faith indeede, but onely in Name. For, as a painted hand is no hand, so a seeming Faith is no Faith. Againe, Loue without Faith, is without his right order, yea without his life & soule, his true cause and forme, and so not good, but euill; not approued, but reie­cted of God, Heb. 11, 6. Rom. 14, 23. For without Faith, it is vnpossible to please God, and whatsoeuer is not of Faith, is sinne. All workes of Iustice, Mercy, Righteousnesse, to re­leeue the poore, to feed the hungry, to cloath the naked, without Fayth are nothing worth; nay all these beautifull shewes are beautifull sinnes, except they be seasoned with Faith. Againe, to afflict thy soule, to humble thy selfe, to heare the word, to receiue the Sacraments without Loue, that is, to do the duties of the first Table, and to neglect them of the second Table, is but Hy­pocrisie, and maketh vs abhominable in the sight of God. Seeing then, Faith and Loue are as the cause and the effect that liue together, & seeing they loose their Names and Natures, being disioyned and diuided one from ano­ther; wee see it euidently and strongly to appeare, that Faith in Christ, and Loue to the Brethren, as Mother and Daughter, are ioyned together in euery true Christian.

Ʋse 1. The Vses are now to be considered. First, seeing these two guiftes are coupled together one with another, it followeth, that they must neuer be se­parated in a Christian man. He that is ioyned with the head, must also bee ioyned with the members; and hee that hath his part in the Communion of Saints, hath his fellowship also with Christ. If it be a generall rule deliue­red by Christ, Math. 19, 6. that the thinges which God hath coupled together, no man must separate; it holdeth in this particular, that Faith and Loue are not to be disioyned and dismembered, forasmuch as God hath lodged them as two ghests in one house, & locked them vp as two Pearles and Iewels in one Clos­set. It is a rule published by the Cicer. de offic. lib. 2. Heathen, that all Vertues are knit together in one Chaine, so that he which hath one, hath all of them; hee that wanteth one of them, wanteth all: so is it with this worthy paire of Heauenly graces, we must not haue a Faith without Workes, nor Workes without Faith, but our Faith must be fruitfull to bring forth Workes, and our Workes must bee thankfull to confesse them, to be receyued from Faith: Our Faith worketh by Loue, our Loue liueth by Faith: our Faith respecteth Christ, our Loue respe­cteth the Saints.

Thus must these two be found in euery one of vs, for they meete together in all such as shall be saued. This Titus 3, 8. made the Apostle say in his Epistle to Ti­tus, Chap. 3. This is a true saying, and these thinges I will thou shouldest affirme; that they which haue beleeued God, might bee carefull to shew forth Good-Workes; These thinges are good and profitable vnto men. Let vs examine our owne hearts, whether we finde these two graces in vs, which must bee as two twins that reioyce and take delight to bee together, or two Sisters that accompanie one with another, like Martha and Marie in one house, so must these be two Vertues in one heart. Hence it is, that the Apostle Iohn saith in his first E­pistle, 1 Iohn 4, 20 21. If any man say, I Loue God, and hate his Brother, hee is a Lyar: for howe can hee that loueth not his Brother, whom hee hath seene; Loue God whom hee hath not seene? And this Commaundement haue wee of him, that he that loueth God, should Loue his Brother also. Where hee teacheth, that the loue of God, and the loue of our Bretheren, are knit together with such a fast knot, as can neuer bee loosed and dissolued, the Workes of the first Ta­ble cannot be pulled assunder from the Workes of the second Table. The Apostle Peter moouing the dispersed Iewes, to giue dilligence to make their Election sure, and their calling certaine, that so they might neuer fall away, 2 Pet. 1, 5, 6, 7. exhorteth them, To ioyne Ʋertue with their Faith; and with Fayth, Know­ledge; and with Knowledge, Temperance; and with Temperance, Patience; and [Page 101] with Patience, Godlinesse; and with Godlynesse, Brotherly Kindnesse; and vvith Brotherly kindnesse, Loue. These Christian graces of Gods Spirit, he would haue in them, and not onely to be found in them, but to abound in them; and not onely some of them, but they must endeuour to get them all, and to ioyne one of them to another, that so we may bee fruitfull in all good Workes. It is not therefore enough for vs to haue one guift alone, and then think we are well. Let vs not flatter our selues, and boast of our Religion, to say wee haue Faith, or Knowledge, or Temperance, or Loue. Hee that hath but one of them, hath indeede none of them. We must haue many, or else wee cannot assure our selues, that we haue any at all. For, as hee that is refor­med in one sinne, is reformed in all knowne sinnes, and he that truely repen­teth of one, truely repenteth of all: so hee that hath obtayned one gift, hath gotten many. One sinne commonly goeth not alone, so one Vertue goeth not alone. When Fayth commeth, there commeth a Traine with it, it is as a Royall Queene, that neuer trauaileth abroad without her traine. Faith layeth holde vpon Christ, in whome Col. 1, 19. & 2, 3. all Treasures of Knowledge & Wise­dome are hidden: Whosoeuer possesseth him, and hath him dwelling in his heart, hee possesseth all thinges. If then wee, by attending on the ordi­nance of God, haue gotten Faith, Rom. 20, 17. which commeth by hearing, and hea­ring by the Word; so soone as Faith is entred, a great multitude and migh­tie Armie of Gods Graces stande about vs, and throng at the doore of our hearts, as it were striuing and thrusting, which of them shoulde enter first, and they neuer giue ouer, vntill they bee all come in, and haue taken vp their lodging there, neuer after to bee dislodged and dispossessed of that place.

Let vs not therefore bee so sparing and niggardly, to thinke one grace of God sufficient for vs; we serue a liberall Lorde and bountifull Maister, that offereth to make vs partakers of all his Treasures, and to bestow vppon vs all the riches of his house. We may put our hands into his Coffers, and store our selues with plenty and aboundance. Wee see howe they that couer their houses, Plaut. in Tri­num. Benefacta benefactis, alijs pertegito, ne perpluant. do lay Tile vpon Tile, or Stone vpon Stone, or Strawe vppon Straw, so thicke, that it may not raine thorow, and that they may be defen­ded from winde and weather; so should it bee with vs that are setting vppe a Christian building, when we haue laide a good foundation, wee must couer our houses with a strong couering, wee must lay Grace vppon Grace, and ioyne Vertue to Vertue, that though the stormes of tentations beate vpon vs, yet they may not preuaile against vs; though the Raine of afflictions fall vpon vs, yet it may not enter into vs; and although the Windes of wicked­nesse doo oftentimes blow vpon vs, yet they may not ouer-turne and ouer­throw vs.

Vse 2. Secondly, seeing Faith and Loue go together, and dwell together, we are put in minde of a notable dutie, and are thereby directed to prooue our Faith by our Loue, and our Loue by our Faith, and to make one of them serue to as­sure the other. The cause wil proue the effect, and the effect will manifest the cause. We may proue fire by the heat, and the heat by the fire; a good tree by his fruit, & the fruit by his tree. Many wil seeme faithful & religious, they will glorify that they beleeue, & boast of their piety and godlinesse; yet come to their liues, & you shal find therein no fruits of mercy, no works of charity, no tokens & testimonies of their loue appearing in them. This mans religion is in vaine, his faith is in vaine, his shew of godlinesse is in vaine: for pure Iam. 1, 27, & 2, 16. Re­ligion and vndefiled before God the Father, is this, to visit the fatherles & widdowes in their aduersity, & to keep himself vnspotted of the world. And the same Apostle in the next chapter teacheth; That it shal not profit any man to say he hath Faith, when his Faith bringeth forth no Good-workes. Againe, many will shew some fruites of Loue to their Brethren, in Almes, in liberality, in giuing vnto the [Page 102] poore, in dealing iustly and vprightly; and yet haue no faith, they doo them as naturall men, mooued by a naturall affection, or stirred vp by vaine glory, or hunting after the praise of men, or constrained by the lawes of Princes, or fearing the reproach of the world, or seeking the merit of their owne saluati­on. All such haue their reward according to their worke, but not according to their hope. They haue their reward already, they must look for no other; they haue it among men, they shall loose it with God; they haue the applause of the world, but they must passe another doome in the life to come. Such faith (before spoken of) without loue, is but a shadow of faith; and such loue without faith is but a shadow of loue, both are naught and nothing worth if they be assunder. The roote ioyned to the Tree are both good, and make the branches fruitfull, but seperate the one from the other, pull the root from the Tree, and you destroy them both, you kill them both. This is that vse Iames 2, 18. which S. Iames vrgeth, chap. 2. Some man might say, Thou hast the Faith, and I haue workes: shew me thy faith out of thy workes, and I will shew thee my faith by my workes. Whereby we are taught to try the truth of our faith, & the sin­cerity of our loue, that we be not deceiued in the one, or in the other. But how shall this triall be made? Surely, by making one the Touchstone to the other, laying one to the other, and waighing one in the ballance with the o­ther. For the Apostle willeth the vaine Christian, who hath nothing but the name of faith, to glory in (like a poore Begger that boasteth of great riches) to shew the goodnesse of his Faith by the fruits of Good-workes, or else his faith will appeare to be no faith, and his claime to be a false vsurpation. So then, if thou wilt prooue thy selfe a true Christian, and to be iust before God through faith in Christ, it is not enough to take vnto thee the Title of fayth, and to boast of such a beleefe as the Deuils haue, and euery reprobate may haue; but thou must be content to haue thy inward faith examined and tried by thy outward workes, whether it be the true faith or not. For a true Faith is alwayes ioyned with loue, and bringeth forth Good-workes, as necessarily as a good Tree bringeth forth good fruits. An euill Tree bringeth forth e­uill fruits, but a good Tree hath good fruite comming from it. From this coniunction of these two superiour vertues, to wit, Faith and Loue; the Rhe­mists in their translation, and other Romanists in their disputations, do debate and conclude against a fundamentall point of Christian Religion, on this manner:

• If Faith be not alone, but ioyned with Loue,
• Then Faith alone doth not iustifie:
• But Faith is not alone, but ioyned with Loue,
• Therefore Faith alone doth not iustifie.

To this Obiection I answere, they make an equiuocation in these words, [ Faith alone.] If they meane by Faith alone, a dead faith (as Iames dooth) which is voyde of workes, then they speake nothing to the purpose: for wee neuer allowed of such a faith, we neuer taught iustification by such a faith. But if they meane, as they should if they reason against vs, that in the act of Iusti­fication, there is required hope and charity, or any more then the hande of faith, which is the onely instrument to take hold of Christ: if they ioyne vnto this, any of their workes, we deny their assertion, and cannot admit of such iu­stification. For, we beleeue and hold it as a sound foundation of our religi­on, that faith without any workes doth iustifye, forasmuch as it dooth alone apprehend the mercies of God, and apply the merits of Christ, whereby wee are iustified: so, that if the question be, what we must oppose between the Iu­stice of God and our sinnes, why he doth not execute the curse of the Law a­gainst vs, wherefore he is reconciled toward sinners, and receiueth them into fauour, and how they stand as iust before his Throne. Heere works haue no place, which are vnperfect, which are stained and defiled, so that both we and [Page 103] our workes must be accepted for another; namely, for Christs sake, whome faith receiueth, and so putteth him and his benefits into our soules. True it is, Faith and Loue are alwayes ioyned in one Christian, they are required to perfect him, and to bring him to saluation. Thus Faith is necessary, Hope is necessary, Charity is necessary; they must all concurre in one subiect, & meet togither in the same person, so that no beleeuer must be without any of them. Thus we confesse they are neuer alone, he that is without Hope and Charitie is also without Faith; and whosoeuer hath a liuely Faith, hath likewise an ef­fectuall Hope, and a fruitfull Loue. Neuerthelesse, howsoeuer they be ioy­ned, and must bee ioyned in the practise of a Christian life, yet they are not ioyned, nor cannot be ioyned in the act and Article of Iustification. The eye in the head alone seeth, not the eare, not the mouth, not the tongue, and yet it is neuer alone in the head, but ioyned with others. The hand in the bo­dy alone serueth to handle and to take the meate whereby we are fed and no­rished, yet it is not without the arme, without the foote, without the eye, without the head. Euery part and member of the bodie in his place is ne­cessary, and all serue to perfect the body, without which it were maimed and vnperfect, but euery member hath his seueral office and function: so is it with the gifts and graces of God, all are and ought to be ioyned together, to make vp a perfect Christian, and he must be furnished with them to make him com­pleat and absolute to euerie good worke; but euery gift hath his seuerall ob­iect and Office. The property of the eye is to see, of the hand to handle, of the foote to walke; so the Office of Faith is to make vs iust, the office of Hope is to make vs wait, the office of Loue is to make vs mercifull. We doo not separate Faith and Good-workes from the exercise of a Christian mans life, but in the office of Iustification, and acquitting of vs in the presence of God. Faith in her Office is alone, as Loue likewise is in hers; but in our practise & in our persons they must be ioyned. A Prince, albeit in her estate & Throne she be alone, yet she goeth not without her traine, and Maids of Honor, wai­ting about her, and attending vpon her. Faith, when shee layeth holde on Christ, and receyueth the promise, is as it were vpon her Throne of estate, and in her proper calling ioyning vs to God. Neyther do wee ascribe our Iustification to faith for it selfe, or as it is a work and quality in vs, as if it were any part of our Iustice or righteousnesse, as if we were iustifyed partly by the merits of Christ, and partly by the worthinesse of our own faith, for that were to seek Iustification in our selus, which is the Doctrine of the church of Rome: but we are iustifyed no otherwise by our faith, then wee are fed by our hand. Now how doth the hand nourish the body? Not because it is meat to feed the dy, but because it receyueth and applyeth vnto it the meate whereby it is su­stayned. Euen so, Faith iustifyeth and giueth life, not because it is our Iu­stification either in whole or in part, but because it receyueth Christ to be our righteousnesse and life, in whom Acts 26, 18 We haue remission of sinnes, and an inheri­tance among them that are sanctified and reserued to eternall life. So then, wee ascribe Iustification to our faith, no otherwise then as it is the meanes or In­strument to apprehend and receiue the mercies of God, the merits of Christ, and the promises of the gospell.

Thus we teach, that faith is the Aug. tract. 50 in Iohan. hand which we stretch to heauen, to take hold of Christ, and to embrace him sitting at the right hande of his father. It is the mouth, whereby we eate and drinke Christ, August. tract. 26. in Iohan. because to beleeue in him is to eate him. It is the stomacke whereby we digest him, Tertull. de re­surr. carnis. because he is to be digested by Faith. It is the foote whereby wee enter the possession of all the benefits of Christ, and so farre Bernard. Ser. 32. in Cantio we possesse them as wee walke towardes them. By Faith it is, that we touch Christ, and so receiue Christ, Cypria. Epist. 2. lib. 2. for looke how much Faith we bring to receiue, so much we draw of the abundant gra­ces of God. To conclude therefore, we see how Faith is alone, and how it is [Page 104] not alone: how it goeth with Loue, and when it goeth not with Loue. It is alone in our Iustification, it is not alone in our godly conuersation: It is alone in receiuing Christ, it is not alone in furnishing a Christian mans life, nor sufficient to adorne him with such graces as God requireth to be in his person, for all other vertues must be in him.

Ʋse 3. Lastly, seeing Faith and Loue are alwaies linked together in one man, this ouerthroweth another Doctrine of the Church of Rome, which tea­cheth that Faith may be without Charity, and separate from good workes. For the true and iustifying Faith of Gods elect can be no more without workes then the fire without heate, the water without moysture, the sand without heauines, the Sunne without brightnes, the soule without life, or the good tree without good fruit. Neither let them pretend the Iam 2. 17 Apostle Iames to colour this their fancy, as though it proued that a man may haue Faith without Charity. For he speaketh in that place of a dead Faith, not a liuely Faith: of a false Faith, not of a true Faith: of the Faith of the Deuils, not of the Faith of Gods elect: of Faith in outward profession, not in the in­ward affection. He sheweth that verse 17. Faith if it haue no workes is dead, and againe, verse 20. 26. Faith without workes is dead: he likeneth such a Faith to the Faith of the Deuils, and therefore it cannot be a iustifying Faith: vnlesse they will make the Deuils good Catholiques, and partakers of saluation. He resem­bleth this Faith to the good words of him that wisheth well to a poore man, but doth nothing at all for him; he speakes him faire, but he doth not succour him. And as the body that breatheth not is dead, so Faith that bringeth not forth good workes is dead. Now a dead Faith, is no Faith: it is Faith in name, but not in Nature. The Philosophers Arist. polit. lib. 1. cap. 1. teach that when the body is dead, there shall be neither foot nor hand, but onely a likenes of name, as a man tearmeth a hand of wood or stone, a hand: so in like sort is a dead hand called an hand, or a dead man, a man: because howsoeuer they are not the same, yet they retaine the shew and shaddow of the name: but al true parts of the body are defined by their Office and faculty. Thus doth the Apostle call a dead faith by the name of faith, whereas indeed it is no more true faith then a dead man is a liuing man. Hence it is, that some of the Popish writers teach, that Iames by the name of Iam. 2. 26. spirit, vnderstandeth not the soule, but the breath, and that he fitly compareth workes to breath, and faith to the bo­dy: Caietan com. on. Iam. 2. 26. because as the body of a liuing creature if it breath not is dead, so faith if it bring forth no workes is dead: for breathing is an effect of a liuing body, and working is the proper effect of a liuing faith: we say therefore, that there is a faith which may be without Charity, and there is a faith that cannot be without Charity. There is a generall faith which beleeueth that there is one God, and giueth assent that the Scriptures be true, which goeth no farther; this we confesse may be, and oftentimes is without good workes. But there is a faith that worketh by Loue, which can neuer be seperated from Charity and good workes, but wheresoeuer it is, there is infallibly and inseparably ioyned vnto it the Loue of God and man, Phil. 1. 11. bringing forth the fruits of Righteousnesse, which are by Iesus Christ to the glory and praise of God. If we haue this true faith Act. 15. 9. which purifieth the heart, it will be rich and plentifull in all good workes, and teach vs to shew the fruites of Loue to our Bretheren. There hath beene a long contention and much adoe in the Church, how to reconcile Paule and Iames toge­ther, the one aduancing faith, and the other good workes, Paule saith Rom. 3. 28. we are iustified by faith and not by the workes of the Law. Iames saith, wee are iustifyed by Iam 2. 24. workes and not by faith onely. These sayings by faith, and not by faith: by workes, and not by workes; seeme one directly opposite and contrary to the other. This difference is onely in the letter, not in the matter; in shew, not in substance: in [Page 105] words, not in meaning: and the Doctrine which now wee haue in hand, will helpe easily to accord them, nay there cannot be a better reconciliation, then when we ioyne them together in the practise of our liues and conuersations. Let vs ioyne the liuely Faith of Paule with the Good-workes of Iames, let vs bring them both into action, and so we shall be iustified by S. Paules faith be­fore God, and by S. Iames Workes before men. Thus the places will easily be made one, which seeme different the one from the other. For, although Paule do commend Faith, yet he dooth not condemne Workes: and albeit Iames do commend Workes, yet he doth not condemn Faith; and therefore as they teach both, so we must practise both, we must be voyde of neyther of them. Seeing they preach both, we must know that both are required of vs. This ouerthroweth two sorts of men; first, Papists; and then Libertines. The first re­proofe. First the Church of Rome do vs great wrong and iniury, both in falsly slandering vs, and in filling the eares of the simple and ignoraunt people with lyes, that our Doctrine is a Doctrine of liberty and licentiousnesse, that wee teach men, (or at least open a gap to men) to liue loosely and lewdly, and that we are eni­mies to Good-workes, whereas in verie deede, we do the cleane contrarie, as this Doctrine among a thousand others may beare witnesse, which now wee deale withall, teaching vs that Faith must alwaies go with Works, that Faith purifieth the heart, and giueth victory ouer the world. Wee teach, that Christ is not onely our Iustification, but also our Sanctification. We charge men to beware, that they vse not the liberty of the Gospell, as a cloak of ma­liciousnesse. We teach them to serue the Lord with feare, in holinesse and righteousnesse all the daies of their life. Wee will men to let their light so shine before men, that they seeing their Good-Workes may glorifie their fa­ther which is in heauen. This is no Doctrine of liberty, nor openeth a win­dow to all wickednesse, and yet this is our Doctrine, which is so plaine and euident a truth, Stapl. de Iu­stif. pag. 334. that some of our hottest aduersaries are driuen to acknow­ledge it. But who are they, that haue this leisure, to pry and search into the liues of others abroad, and are ignorant of themselues, and their owne Doc­trine at home. Fot it is their Religion that is a broaching of lies, and of all li­berty to do euill, as all men by the light of Nature, not blinded with the loue of error might soone espy. Behold therefore some kinds of their Catholick Faith taught by their holy Mother the Church. They teach the lawfulnesse of deposing Princes, and discharging their Subiects of their allegeance and obedience toward them: This Doctrine filleth Kingdomes and Countreyes with Treasons and Rebellions, and alloweth Traitours, and Assassinates, and Murtherers of them at the Popes pleasure. They doo teach and allowe the worship of Images, and bowing downe to Stockes and Stones, whereby the people are drawne away from the liuing God, to palpable Idolatry, as com­mon experience hath declared, Polid. Virg. de inuent. rer. lib. 6 cap. 13. and some of themselues haue confessed. They publish at large the benefit of Pardons, which may easily be procured for mo­ney, which open wide the Flood-gates of al vngodlynesse. For who will spare to commit sinne, that is able to redeeme it with his purse? Yea, this embold­ned certaine Chemni. exam conc. Trident de poenit. men, to rob the Popes pardoner, who before hand had giuen them a pardon to commit the next sinne, though it should bee a great sinne. They teach, touching the Sacrament of the Lordes Supper, that a Dogge or Mouse, or Swine, or any Beast, eating a consecrated host, eateth the very flesh and bodie of our Sauiour, Treatise of the Sacram. in the conclusion. as I haue shewed else-where. They maintaine the filthy Dunghill of Stewes and Brothell-houses, which giueth allowance vnto open whoredome and vncleannesse; yea, they say it is good for a Hard. against the Apology. Common­wealth, and the Pope tollerateth the Curtezans in Rome, and in other places, vpon a yearly rent, to practise and professe Bawdry. Vnto this rablement of their Catholicke conclusions, See White of the way to the true Church. we might adde many others, which suffice to discouer what the holinesse of the Romish Religion is, and to direct vs to [Page 106] come out of it betimes, least partaking with the same sinnes, we also partake in the punishments. The second reproofe. Secondly, this coniunction of these two Vertues, ouer­throweth the carnall loosenesse of all Libertines, such as are Hypocrites and vaine boasters of Faith, which thinke it sufficient to speake of Faith, and to boast that they beleeue. These men doth the Apostle Iames plainly reproue in his Epistle, teaching, that where there is want of works, 1 Tim. 1, 5. there is also want of Faith; of a true Faith, which is the right Faith. Wee must therefore exa­mine our Faith by the fruits, and prooue our beleeuing by our working. We haue many such in our daies, that glorie of their Faith, and boast that they are of a right beleefe, and yet lay them to the triall, and examine their liues what they are, and we shall finde them to be lyars against the truth, and deceiuing their owne soules. Knowe therefore, that our faith is, as our liues are: A good life, a good Faith; a dead life, a dead Faith; an vnfruitfull life, an ydle Faith. And thus much of Faith and Loue ioyned together: Now let vs speake of them seuerally, as they are described; first, touching Faith; and afterward, touching Loue.

‘[ Faith in Christ.]’ The first Vertue which is heere commended to bee in Philemon, is Faith, which is saide to respect Christ. This Faith is a guift of God, whereby we apprehend Christ and his benefits, beleeuing the remission of our sinnes, and our reconciliation with God. Marke therefore, that the faith heere set forth, is saide to be toward Christ, and Christ who is the pro­per obiect of Faith, dooth also point vs vnto the Father, who willeth and or­daineth our Saluation, Redemption, Reconciliation, and Saluation; and to the Holy-Ghost, who applyeth and appropriateth to the elect, these benefits which are willed by the Father, and merrited by Christ. Doctrine 7. Christ is the obiect of our Faith. So then, when the Apostle saith of Philemon, that his faith was in Christ, hee teacheth that true faith looketh vnto Christ, dependeth vpon him, trusteth and resteth in him for saluation, and not vpon any creature in heauen or earth. Our faith must di­rect vs to Christ to beleeue in him, to haue recourse to him, and to looke for saluation from him, as the Israelites did health from the Brazen serpent. This is proued vnto vs by many consents of the word of God. The Apostle Iohn in his Gospell Iohn 1, 12. & 3, 16, & 17, 20 & 6, 29. & 3, 14, 15, and 12 44, 46. and 14 12. offereth plentifull Testimonies of the truth, as Chap. 1, 12. As many as receiued him, to them he gaue prerogatiue to be the sonnes of God, euen to them that beleeue in his name. And Chap. 3. God so loued the world, that hee hath giuen his onely begotten Sonne, that whosoeuer beleeueth in him, should not pe­rish, but haue euerlasting life. And again, Chap. 17. I pray not for these alone, but for them also which shall beleeue in me through their word. So before in the third Chapter, As Moses lift vp the Serpent in the Wildernesse, so must the sonne of man be lift vp, that whosoeuer beleeueth in him should not perish, but haue eter­nall life. Thus he speaketh in another place, This is the worke of God, that ye beleeue in him▪ whom he hath sent. When Phillip saide to the Eunuch, If thou beleeuest with all thine heart, thou mayst be baptized: He answered, Acts 8, 37. & 16, 31. I be­leeue that Iesus Christ is that sonne of God. So Paule and Silas willed the Keeper of the prison to beleeue in the Lord Iesus Christ, and he should he saued. And the A­postle, Gal. 2. teacheth, That a man is not iustified by the Workes of the Lawe, Gal. 2, 16. but by the faith of Iesus Christ, euen we, I say, haue beleeued in Iesus Christ, that we might be iustified by the Faith of Christ. All these places of Scripture plain­ly instruct vs in this principle of our holy religion, that Faith must be in Christ, in whom it findeth a sure ground to rest vpon.

Reason 1. The Reasons are to be marked and considered, which confirme this Doc­trine. First, because the worke of saluation is wholly and onely wrought by him, and no part thereof is reserued to any creature, in whole or in part. To be called Iesus, is as it were the proper name of Christ, who is a perfect and abso­lute Sauiout, beginning, continuing, and finishing our saluation. This is it Acts 4, 12. which Peter preacheth: Among men, there is no other name giuen vnder hea­uen, [Page 107] whereby we may be saued, but by the Name of Iesus. And the author to the Hebrews saith, that he Heb. 7, 25. is able perfectly to saue them that come vnto God by him, seeing he euer liueth to make intercession for them. Thus we see, Christ is made the Author and finisher of our saluation.

Reason 2. Secondly, to put a difference betweene the Creator and the Creatute, be­tweene the things pertaining to God, and the things pertaining to men. No creature is to be beleeued in, nor any blessing that we receiue from Christ. We beleeue the Church, not in the Church; the Communion of Saintes, not in the Communion of Saints; the forgiuenesse of sinnes, not in the forgiuenesse of sinnes, as wee shall see afterward. Seeing therefore, we haue Iustificati­on and saluation from no other then from Christ, and seeing we must make a difference and distinction betweene him and all other creatures, it foloweth; that we must beleeue in him, and fasten our Faith as a sure Anchor of our soul vpon him.

Ʋse 1. Let vs see what are the Vses of this Doctrine, and how wee may profitably apply it to our instruction and edification. First, seeing it is our dutie to beleeue in Christ, we learne that Christ Iesus is true and eternall God, equall with his Father, to be worshipped and glorifyed together with the Father, & the blessed spirit. This serueth to conuince the Heresie of the Arrians, Iewes, Turkes, Persians, and sundry other Infidels, who deny the Deity of the sonne of God, and cast him downe into the row and ranke of meere creatures, who notwithstanding Phil. 2, 6, 10. being in the forme of God, thought it no robberie to bee equall with God, at whose Name euery knee must bowe, both of thinges in Heauen, and things in earth, and things vnder the earth. Therefore, we saw before, that the Apostle in his salutation, wisheth Grace and Peace to come vpon them, to whom he writeth this Epistle, as well from Iesus Christ, as from God the Father. If Grace and Peace come not onely from the Father, but from the Sonne, it followeth that he is God equall with the other. Hence it is, that he sayth in the Gospell, Iohn 14, 1. 11, and 12, 44. & 10, 30 and 14, 11. & 9, 38 Ye beleeue in God, beleeue also in mee, let not your heart be troubled. And againe, He that beleeueth in mee, beleeueth not in me (to wit, an ordinary man, as they falsly imagined) but in him that sent me. And in another place, Beleeue me, that I am in the Father, and the Father is in me: I and my Father are one. So when Christ had restored sight on the Saba­oth day to him that was borne blinde, he sayd; Lord I beleeue, and worshipped him. Whereby we see, that whosoeuer is without the Sonne, is also with­out the Father: he that beleeueth not in the Sonne, beleeueth not in the Fa­ther: Hee that worshippeth not the Sonne, Worshippeth not the Father. So then, this is a certaine and inuincible Argument of the Deitie of Christ, that wee are to beleeue in him, forasmuch as Faith is a Worshippe due onely vnto God.

Vse 2. Secondly, seeing it is a principle necessarie to be holden of al men, that we must beleeue in the Son, we must put a difference betweene these sayings; to beleeue God, & to beleeue in God. For, albeit hee that beleeueth in God, be­leeueth God, yet it is not so on the contrary, euery one that beleeueth God, doth not by & by beleeue in God. The Deuils themselues (as we shewed be­fore) do beleeue God, they beleeue Christ, they confesse him to bee the son of the Father, they know him to be the Iudge of the Worlde, the Sauiour of mankinde, the holy one of God; and yet they doo not beleeue in him, they put no confidence in him, they looke not for life and saluation from him, but are assured they are reserued to destruction. This maketh them cry out in Math. 8, 29. the Gospell, Why art thou come to torment vs before the time. And the apostle Iames sayth, Iames 2, 19. The Deuils beleeue and tremble. They beleeue God touching his Nature and attributes; they beleeue Christ touching his Person, & Natures, and Offices: They beleeue the Holy-Ghost touching his Person and Guifts: They beleeue there is a Church and singular prerogatiues imparted to it, and [Page 108] bestowed vpon it. And albeit our Faith must goe beyond the faith of the Deuils, yet they goe farther then many professors of the Gospell among vs, that haue no knowledge of these things. So then, it is required of vs, not onely to beleeue that there is a Sauiour of the world, but wee must beleeue that he is our Sauiour; beginning our saluation in this life, and perfecting it in the life to come.

This confuteth the Popish opinion, that holdeth, that wee may beleeue in the creatures, as well as in the Creator: in the Saints, as well as in Christ: in mortall men, as well as in the eternall God. They teach that wee may be­leeue, not onely the Church, but in the Church; not onely Moses, Rhem. Test. vpon Rom. 10. but in Moses; not onely the Prophets, but in the Prophets. Wee are charged to beleeue in the blessed Trinity, in God the Father, in God the sonne, and in God the Holy Ghost: but Ruffin. in Symbol. when the speech is not of the God-head, but of the Creatures and Mysteries, we are not taught to beleeue in them; and therefore we are no more to beleeue in the Church, then to beleeue in baptisme, in the resurrection of the bodie, the Communion of Saints, and in the participation of glory. We are indeede to beleeue Exod. 14, 31 2 Chro. 20, 20 Moses and the Prophets, that they spake not of themselues, that their word is not the worde of man, that they ran not before they were sent; but we are not to beleeue in them. We are indeed to beleeue Peter and Paule, Angast. tract. 2 [...]. in Iohan. but not in Peter and Paule. Wee are to beleeue the Scriptuers, but not in the Scriptures; Euseb. Emis­sen. de Symb. hom. 2. for that were to bestow vpon the seruant the honour of the Lorde, and to giue to man that which is proper to the diuine Maiesty. Wee must beleeue in Christ Iesus our onely sauiour; as for those that beleeue in any other, or seek saluation in any other then in Christ, whether in Saints, or in Angels, or in themselues, they beleeue not in Christ as in their onely Sauiour. For Cyprian. de duplic. martyr. he beleeueth not in God, who doth not place in him alone the trust of his whole felicity, who doth not put his affiance in him, who doth not depend vppon him, who is not assured of his good will and fauour, looking for saluation from him, and for deliuerance from all euils.

Ʋse 3. Lastly, seeing it is necessary for vs to haue faith in Christ, it is our dutie to vse all meanes to attaine to this Faith. Many there are, which are deceiued in thinking they haue it, who indeede haue it not. These suppose they are full of Faith, who are as empty vessels, and neuer tasted the sweetnesse of it, as may appeare, by examining the common practise of our common profes­sors, by these six notes. First, true Faith commeth by hearing, and hearing by the word preached, as the Apostle sheweth, Rom. 10. How shall they cal vp­on him in whom they do not beleeue, Rom. 10, 14 How shall they beleeue in him of whom they haue not heard, how shall they heare without a Preacher, and how shall they preach except they be sent? This place is not vnfitly called a Ladder that reacheth to Heauen, whereby as by certaine steppes we climbe vp to heauen. God sen­deth, the Minister preacheth, the people beleeueth. The same Apostle asketh the Galathians, Gal. 3, 2. Iohn 17, 20. Whether they receiued the spirit by the workes of the Law, or by the hearing of Faith? But the Faith which many talke and boast of, is concei­ued and conceited without the preaching of the worde, for they cannot a­bide it, they will not attend vnto it, they regard not to heare it. True it is, if they be asked whether they haue Faith or not, they will thinke it a straunge question, and maruell that we shold make doubt thereof, they suppose them­selues to haue a sound Faith in Christ; but how come they by this faith? They say they beleeue in Iesus Christ for their saluation, and yet they liue in a per­petuall neglect, and continuall contempt of the publicke Ministerie of the word. Such is their beleeuing, as is their hearing; and their Faith is aun­swerable to their attending. It is a great foolishnesse, & worse then mad­nesse, for any man to imagine to attaine to Faith by any other meanes then God hath ordained. When God hath sayde, that the ordinary way to ob­taine [Page 109] Faith, is by the preaching of the worde: wilt thou in the high pride of thy ignorant heart say, I can haue Fayth without preaching? This is to crosse the ordinance of God, and to thinke thy selfe wiser then God. For, al­though all haue not Faith that ordinarily heare; yet ordinarily none haue faith that doo not heare. If then we would haue Faith, we must seeke it as God hath appointed, where it is to be found; and when it is to be found, let vs be diligent hearers, attentiue hearers, constant hearers, and then we shal see the blessing of God vpon vs, that we shall be sauing hearers.

Secondly, true Faith is also ioyned with Prayer to God, and with repen­tance from dead workes: for how shall they call vpon him in whom they doe not beleeue? And the Apostle Acts 15 9. Peter teacheth, that Faith purifieth the hart. Paule exhorting the Elders of Ephesus saith, Acts 20, 21 That he witnessed both to the Iews and to the Grecians, the Repentance toward God, and faith toward our Lorde Ie­sus Christ. It was the substance of Christs Sermons, which he preached when hee came into Galile, Marke 1, 15 The Kingdome of God is at hand, repent and beleeue the Gospell. But there are many amongest vs that professe Faith, which haue a Faith of another kinde and Nature, it is not ioyned with inuocation of Gods name, they make no Conscience to call vpon him, they haue not the Spirite of Prayer, that cryeth in their hearts, Abba Father: it worketh not in them conuersion of heart, a turning of the minde, a chaunge of life: they boast of Faith, but they remaine the same men they were before, a deade life, a deade Faith; a prophane life, a false Fayth, that will in the end deceyue them.

Thirdly, true Faith worketh in vs an holy contentation in our estate, and teacheth vs to depend vpon Gods prouidence, touching Food, Raiment, and all things necessary for this present life. This Christ our Sauiour teacheth vs from the example of the Fowles of the Heauen, of the stature of our body, of the Lillies of the fielde, from the grasse of the earth: what doo pensiue thoughts, distracting and distrustfull cares auaile to sustaine vs, or preserue our life? Wherefore, seeing the Birdes are nourished, our stature is encrea­sed, the Lillies are beautified, the Grasse is cloathed by the power and proui­dence of God, Math. 6, 30. and 8, 20. Shall hee not do the same much more to you, O ye of little Faith? Faith therefore maketh vs rest vpon God, want of Faith taketh away all trust in him. But many among vs, that will needes boast of Fayth in Christ, want this Faith in his prouidence: for they dare not trust GOD with their life, they doo not depend vpon him for their liuing, they are affraid he will leaue them, and forsake them, they do not beleeue he will bee a mercifull and gracious God vnto them, they haue not that affiance & confidence reposed him, that naturall children haue in their Parents. A Childe doth not wea­rie him-selfe with matters of the World, hee dooth not fore-cast for manie yeares, hee is not intangled and choaked with earthly Cogitations, all his care is cast vppon his Father, hee trusteth vppon him, hee knoweth hee will prouide for him, and so passeth his dayes without distrust or dispaire. And shall wee not be ashamed, to bee sent to Schoole to learne of little Children, that depend vpon their Father, whereas we haue not learned to lift vppe our eyes vnto our Father that dwelleth in the Heauens, but vse vnlawfull meanes and vngodly shifts to helpe our selues. A plaine argument, that wee haue not that Faith, which we falsely imagine, and vainely imagine our selues to haue.

Fourthly, true Faith is the Mother of loue, and maketh vs liue in peace one with another; the Apostle Gala. 5, 6. Paule teacheth, That Faith worketh by loue. And Iohn in his first Epistle saith, 1 Iohn 3, 23 This is his commandement, that we beleeue in the name of his son Iesus Christ, & loue one another. But many that wil seeme to haue faith in Christ, shew no fruits of loue toward their Brethren, they are not care­ful (if it be possible) and so farre as lieth in them, to haue peace with all men, [Page 110] they do not seeke after peace, and ensue it, but liue in hatred and contention, in malice and enuy, and least of all do affect the children of God. An enuious Faith, is no Faith; and therefore, let such men looke vnto it. Fiftly true faith is mingled with doubting and vnbeleefe, with wauering and feare, and often­times strongly shaken and assayled as with a mighty Tempest. This we see in the Father of him that was possessed with an vncleane spirit, he was readie to rest vpon Christ, but he felt the fruite of his owne corruption, the spirit was willing, but the flesh was weake, he found a fight within himselfe, betweene Faith and Infidelity. When he considered the infinite power of Christ, that was able to cast out Satan, and to binde the strong man he was moued to be­leeue. On the other side, when he saw the strangenesse, the continuance, the incureablenesse of his sonnes disease, when he marked that the Deuill tooke him, tare him, cast him into the fire to burne him, threw him into the water to drowne him, and at all times sought to destroy him, when he beheld with the eyes of a Father that his childe fomed at the mouth; gnashed with his teeth, pined away in his body, and was bruised in his bones, hee was tempted with vnbeleefe, and this made him cry out with teares, Marke 9, 24 Lord, I beleeue, helpe mine vnbeleefe. This is it wherein the Lord forewarned and fore-armed Peter, Luke 22, 32. Behold, Satan hath desired you to winnow you as Wheat, but I haue prayed for thee, that thy faith faile not. He prayed not that their Faith should not be tried, but that it should not be destroyed, forasmuch as they must on euery side be assayled. But the Faith of many is such, that they say they perfectly beleeue, and they thanke God they neuer doubted in all their life. This Fath is no Faith, it is an idle conceite, a vaine perswasion, a foolish presumption. Lastly, the true Faith encreaseth by degrees, it is like vnto a graine of mustard seede, which at the first is the least of all seedes, Math. 13, 31 which afterward groweth vnto a Tree, that the Birdes of the Ayre come and builde their Nestes in it: and therefore, wee must Rom. 1, 17. proceede from Faith to Faith. But many amongst vs, that will needes be in the number of the faithfull, neuer feele these De­grees of Faith, they see not any encreasing or decreasing, any shining or ec­clipsing of their Faith; Nay, they neuer examine themselues whether they be in the Faith or not. They neuer consider whether they go forwarde or backeward in the wayes of Godlinesse: they can cast vp their accounts eue­rie Weeke with the worlde, but they can suffer whole moneths and yeares to passe ouer their heades, and neuer once offer to make leuell with the Lord. If wee will assure our owne hearts, that wee haue this true and perfect Faith in Christ, let vs obserue the manner and measure of it, the steppes and degrees of it, how we walke by it, and labour by all holy meanes to encrease it in vs. Thus much touching the Obiect of Faith: Now, let vs consider the Obiect of Loue.

‘[ Loue toward the Saints.]’ The meaning of these words, is first to be ob­serued, and then the Doctrines are to be gathred, which the Spirit of God of­fereth in this place to our considerations. By loue, we are to vnderstand the fruits of loue: mercy, consolation, compassion, brotherly kindnes, reliefe, pity, and whatsoeuer fruits of charity we see them want & stand in need of. It stan­deth in the affection of the mind, in the words of the mouth, and in the workes of the hand. By Saints, we do not vnderstand such as are deade and deceased, but those that are liuing; not such as are of the Church Triumphant, but in the Church Militant; not such as are crownd with glory in heauen, but those that dwell vpon the earth; not such as are inrolled in the Popes Register, and stand in redde Letters in the Popish Kalender; but the faithfull, whose Names are Written in the Booke of life, which are the true members of Iesus Christ. Thus much touching the true Interpretation of the Wordes. We see heere that Loue is described by the Obiect thereof, to wit; the Saintes. For, as Christ is not the Obiect of our Charity, Psal. 16 2. for our wel-dooing extendeth not [Page 111] vnto him: so the Saints are not the Obiect of our Faith, but as Faith hath re­spect and relation to Christ, so hath loue reference to the Saints. Now, we haue shewed already, that Philemons loue is commended toward the Saints, because he had a principall and speciall care of them. True it is, he neglected not others, but he was most of all mindfull of the godly, poore, and distressed Brethren. Doct. 8. The works of mercy are es­pecially to bee shewed to the poore that are godly. We learne heereby, that the workes of mercy are especially to be shewed to the poore among vs that are faithfull, which may bee accounted of the fellowship and Communion of the Saints. Howsoeuer all such as are poore, are in their pouertie to bee regarded, inasmuch as Christ hath taught vs that the poore we shall haue alwayes with vs, yet the Godly poore, that haue piety ioyned with their pouertie, are before others, and aboue others, to be respected and releeued.

In the performance of this duty, we see the practise of the Prophet Dauid going before vs, psal. 16, 2, 3. and leading vs the way. O my soule, thou hast said vnto the Lord, thou art my Lord, my well-dooing extendeth not to thee, but to the Saintes that are in the earth, and to the excellent: all my delight is in them. In like manner also, our Sauiour Christ describing the manner of the last Iudge­ment, when hee shall giue to euerie one according to his Workes, Math. 25, 40 decla­reth, that the fruites of mercie bestowed vpon the members of Christ, beeing sicke, imprisoned, hungrie, thirstie, naked, and in necessity, are allowed as notable fruites of a iustifying Faith, and of a true loue, and accepted as done to Christ himself. So the Euangelist Luke testifieth in the Acts, that Acts 4, 32. the mul­titude of them that beleeued were of one heart, and of one mind, they had all thinges common, no man accounted any thing he possessed his owne, but to serue the neces­sary vse of the Saints. The Apostle hauing prooued in the Epistle to the Ro­manes, that we are iustified freely by the grace of God, without the works of the Law, wherby we are at peace with God, commeth to set down the fruits of Faith, Chap. 12. Reioycing in hope, continuing in Prayer, Rom. 12, 13 distributing vnto the necessities of the Saints, giuing your selues to Hospitality. Heereunto come diuers Lawes which God ordained among his people, Deut. 15, 17 If one of thy Brethren with thee be poore within any of thy gates in thy Land, which the Lord thy God gi­ueth thee, thou shalt not harden thine heart, nor shut thine hand from thy poore bro­ther: but thou shalt open thine hand vnto him, and shalt lend him sufficient for his need. All these testimonies of Scripture doo proue, that the poore which are godly are most of all to bee succoured and sustained, as they, that for the most part stand in greatest need to be helped.

Reason 1. The Reasons heereof are to be considered. First, it is a fruit of our electi­on, which we ought to assure to our selues more and more. The Apostle Iohn testifieth this, 1 Iohn 3, 14. We know that wee are translated from death to life, because wee loue the Brethren: he that loueth not his Brother, abideth in death. We ought daily to gather arguments to perswade our hearts of Gods loue towardes vs, which we shall see by our loue toward our brethren. The election of God is hidden in himselfe, the cause of it is not in our selues; but we shall not neede to climbe vp to Heauen to know it, God hath left vs a better, a more easie & certain way then to search into the secrets of God, that he hath kept to him­selfe, if we enter into our selues, and see the effects and signes of it, wee shall not doubt thereof, but rest assured with vnspeakable comfort that we belong to him. For as the Lord knoweth who are his, so we shall know that wee are the Lords, if wee finde the fruites of election grauen in our hearts, among the which this is one of the principall, our vnfaigned loue to the Brethren, the forgiuing of our enemies, our delight in the Saints, our dooing good to them that are of the houshold of Faith.

Reason 2. Secondly, such poore as be faithfull belong vnto Christ, and what comfort soeuer is ministred, what releefe soeuer is shewed to them, is ministred and shewd to Christ, as christ himself witnesseth with his own mouth, who is truth [Page 112] it selfe, that they should the more readily embrace it as the truth. For hee telleth vs, that it shall be said to vs in the last day, that haue helped the Saints, and refreshed their bowels, Math. 25, 40 Verily I say vnto you, inasmuch as yee haue done it vnto one of the least of these my Brethren, ye haue done it to me. This is a nota­ble motiue and encouragement to moue vs to this dutie, to consider that our loue is shewed not to men vpon the earth, but to Christ sitting in heauen, at the right hande of his Father. Heereunto commeth the wise saying of Sa­lomon, Prou. 19, 17. He that hath mercie vpon the poore, lendeth vnto the Lord, and the Lord will recompence him that which he hath giuen. Yea, he is so rich a rewarder, and a bountifull recompencer of that which is done to those of his houshold, Math. 10, 42 that if a cup of cold water be giuen to a Disciple in the name of a Disciple, to a righte­ous man in the name of a righteous man, he shall not loose his reward. When one lendeth to an honest man that standeth vpon his credite, hee seareth no losse, he knoweth he will performe what hee hath promised, and accounteth his word as good as a band and Obligation: how much more ought we to be as­sured of right good payment, when wee haue done any good thing vnto the poore, forasmuch as we haue not done it to man, but vnto God. He hath gi­uen his word to see vs paid, will we not take his word? he offreth to enter in­to bands, & to be bound in a statute, is not statute-law good with vs? Albeit he be indebted to none, but all in debt to him, yet hee offereth himselfe as a pledge, and becommeth surety for the money, who is so good a pay-maister, that he wil not onely restore the principall, but pay the hire and profite to him that hath lent it, both in this life, and abundantly in the life to come.

Reason 3. Thirdly, we are bound to follow the example of our heauenly father, to loue as he loueth; to loue most where hee loueth most of all; and least, where hee loueth least of all. Now, he loueth all his creatures, which are the works of his hands, Gen. 1, 31. Hee saw them all when they were made, and loe they were all exceeding good: but he especially loueth mankinde, Whom Gen. 1, 26. hee created in his owne Image, according to his likenesse: and yet most especially he loueth the faithfull, vppon whom hee bestoweth the riches of his loue, and hideth not the secrets of his kingdome from them; yea, hee hath giuen them his owne sonne to bee their Wisedome, Iustification, Sanctification, and Redemption vnto them, howe should he not with him giue them al things else? This the Apostle teacheth, 1 Tim. 4, 10 warning vs to Trust in the liuing God, which is the Sauiour of al men, especially of those that beleeue. Heere is a patterne and president for vs to follow, that wee may be like our Heauenly Father; we must loue all mankinde, but wee must most entirely and dearly respect the godly: we must loue al the poore, but the poore that are faithfull we must loue most of all. If we must bestowe labour vppon barren ground, we must not leaue the fruitfull vntilled: and if wee must cast our Bread vppon the Waters where it may seeme to bee lost, wee must not denie it to the liuing members of Christs bodie, which are our Bre­thren.

Reason 4. Fourthly, wee cannot by our well-dooing benefite God at all; our good­nesse can doo him no good, our loue cannot profit or pleasure him. For, as our wickednesse can do him no harme, so our kindnesse can procure him no good. This hee sayth, and thus hee speaketh in the Prophet, Psal. 50, 9, 10, 11, 12. I will take no Bullocke out of thine house, nor Goates out of thy Foldes, for all the Beastes of the Forrest are mine, and the Beastes on a thousand Mountaines: I knowe all the Beasts on the Mountaines, and the Wilde Beastes of the fielde are mine: If I bee hungrie, I will not tell thee, for the World is mine, and all that therein is. Wee receiue all good from him, wee can returne nothing backe to him againe, to doo him good. This is the reason which the Prophet Dauid teacheth, which mooued him to ioyne himselfe vnto the people of God, and to profit them, because hee saw he could not pleasure God, his well-doing could not extend to him. Seeing therefore the dutie of loue shewed to the Bretheren, [Page 113] are seales of our election, and are accepted as done to Christ himselfe, seeing we must follow the example of our heauenly Father, and that we cannot by al our goods helpe him; it followeth, that we must begin our works of mercie at the faithfull, & cast a pittiful eie, & open a liberal hand especially toward thē.

Vse 1. Let vs now come to the Vses of this doctrine. First, this teacheth, that there ought to be among all the faithfull a communion of Saints, they are as a fami­ly or houshold among themselues. They haue a neere fellowship, they are neer brethren, they are fellow members of one body, they are knit togither by one spirit, they are called vnder one hope, they are made Christs by one faith, they are made one by one baptisme, they haue one bread to feede vpon, they haue one cup to drinke of, they haue one table to meet at, they haue one God that they worship, they haue one saluation that they aime at. This the Apostle ex­presseth at large. Ephe. 4. Support one another through loue, Ephe. 4, 2, 3. endeuouring to keep the vnity of the spirit in the bond of peace; There is one bodie, and one spirit, euen as ye are called in one hope of your vocation: There is one Lorde, one Faith, one Bap­tisme, one God and Father of all, which is aboue all, and through all, and in you all. We are charged to haue a care of all mankinde, but as it is fit and conuenient, that they which are of the same family, should be helpfull and beneficiall one to another, rather then to such as are of another family, which are not so neerely ioyned vnto them; so we must haue a care to doe good to all the sons of men, but it is requisite, that those which are members of the same body, nay which are Sonnes and Daughters; Bretheren, and Sisters, hauing the same God for their Father, the same Church for their Mother, the same Christ for their elder Brother, which are begotten of the same immortall seede, nouri­shed with the same Milke, and gathered together in one hope, should be be­neficiall and bountifull one to another, rather then to those that are forraig­ners and Strangers, not linked to them by the bond of Faith, nor ioyned with them in the bodie of Christ. Wherefore, the Apostle saith to the Phillippi­ans, Phil. 2, 1, 2. If there bee any consolation in Christ, if any comfort of Loue, if any fellow­ship of the Spirite, if any Compassion and Mercie, fulfill my ioy, that ye be like min­ded hauing the same Loue, being of one accord, and of one iudgement. He tea­cheth vs to haue one minde and heart, he admonisheth vs to cleaue together, and to hold together. We see how those of the Kingdome of darknesse and destruction, do couple and combine themselues together against the Church and chosen Children of God; for doubtlesse Acts 4 27. we may say as the Apostle did, Against thy Sonne Iesus, whom thou hast annointed, both Herod and Pontius Pilate, with the Gentles and the people of Israell, gathered themselues together. And▪ as the Prophet speaketh, Psal. 83, 5, 6. They haue consulted together in heart, and haue made a league against thee, the Tabernacles of Edom, and the Ismaelites, Mo­a [...], and the Agarims; Gebal, and Amalech, the Philistims, and the inhabitants of Tyrus, &c. So is it in these dayes, the vngodly rabble of prophane per­sons haue ioyned together, and make as it were a Conspiracie against the godly: the prophane and Atheistes, the Papistes and Libertines set them­se [...]es against the faithfull of the Lande, and open their mouths against hea­ue [...], they deuise all horrible and detastable slaunders to worke their confu­sio [...]. Wee finde hard entertainment in the World, because wee are chosen out of the World. Wee are hated of them, because we are not Compani­ons with them in euill. We are reuiled and slaundered of them, because wee will [...]ot followe all excesse of ryot, to the slaunder of our profession, and to the d [...]shonour of God. Wherefore, the Children of light should company and consort together, beeing the Sonnes of God, heyres of his Kingdome, members of Christ, Temples of the Holy-Ghost. The vnreasonable Crea­t [...]res may condemne vs. We see Cattle heard together, Sheepe flocke toge­th [...]r, Fishes shole together, and Birds of a Feather will flye together: O what a s [...]me is it then for vs, to make a rent and diuision in the bodye of [Page 114] Christ, by seperating our selues one from another in affection of heart, and practise of life! A true Christian man or woman is like a Candle, that consu­meth it selfe to giue light to others. So must Gods people spend those gifts which God hath giuen them for the benefit of their Brethren. This Wherein the communion of Saints stan­deth. Commu­nion which we are to yeeld to the Saints, standeth in two things; not to speak of the Communion that we haue with Christ our head, but one toward ano­ther. Fitst, in affection; Secondly, in gifts. In mind and affections wee must be of one heart, to mourne with them that doo lament, and to reioyce with those that God doth comfort. We see this to be in the natural mem­bers of our body, if one member do suffer, the rest are pained; if one reioyce, the other are comforted. This dutie the Apostle remembreth vnto vs, Rom. 12, 15, 16. Re­ioyce with them that reioyce, and weepe with them that weepe: be of like affection one toward another. So the writer to the Hebrewes moueth vs Heb. 13, 3. to Remem­ber them that are in bonds, as though we were bound with them: and them that are in affliction, as if we were also afflicted in the body. If our selues were in pri­son, we would haue a sensible feeling of our imprisonment, and wee would be readie to complaine of the want of the fruits of loue in others toward vs, if we were not visited and comforted. Let vs therefore practise that toward others, which wee would haue practised toward our selues. This must all true Christians haue in minde, that they must haue tender harts and compas­sionate affections, putting on the bowels of mercie and commisseration▪ in regard of the miseries that befall the Church in generall, or our Brethren in particular. Christ Iesus is touched with a feeling of their miseries, and ac­counteth them as done to himselfe, as appeareth when he said, Acts 9, 4. Saule, Saul, why persecutest thou me? This reprooueth those that weepe when the Church reioyceth, or reioyce when the Church weepeth. The Prophet Amos com­plaineth of this deadnesse of hart in his dayes, Amos 6, 6. The people drank wine in bowls, they annointed themselues with the chiefe oyntments, they stretched themselues vp­on Beds of Iuory, but no man was sorry for the affliction of Ioseph. If we be not touched with a sight & sence of the Churches miseries, it is a plaine argument that we are dead members, not liuing; rotten members, not sound; sence­lesse members, not feeling. The second part of the Communion of the Saints, standeth in the communication of gifts. The gifts of God to be im­parted to our Brethren, are of two sorts. For, as we consist of two parts, the soule and the body, so the gifts are of two kinds, Spirituall graces, and tempo­rall Blessings. Wee must bestow vpon them spirituall gifts, procuring their good, by example, exhortation, comfort, prayer, reproofe. We are Heb. 3, 13. Gal. 6, 1. willed to exhort one another, while it is called to day: wee are admonished, when any man is fallen by occasion into any fault, as spiritual men to restore such a one with meeknesse, considering out selues, least we also be tempted. Touch­ing temporal blessings, we must be ready & content to bestow such goods as God hath bestowed vpon vs, for the good of our fellow-members. If we haue this worlds good, we must not hide our compassion from them, for then wee cannot assure our selues that the loue of God dwelleth in vs.

Vse 2. Secondly, seeing we are charged to prouide for the goodly poore, and not to see them want, it teacheth that we are all the Lordes Stewards, to dispense and dispose his blessings to others. We holde all that we haue of him, and we hold all at his will, and during his pleasure: hee may thrust vs out of our houses when he listeth. For properly we are not Lordes, but Tenants▪ not Owners, but Stewards; not Possessors, but Borrowers; and whatsoeuer we enioy, it is not ours onely, but ours, and the poores; they haue their share and portion with vs. A Christian man, though hee bee the freest man vp­on the earth, yet hee is a Seruant to all, especially to the Church of God. A Christian man, is only a Free-man; for he hath Christian liberty belonging [...]o him, Iohn 8. 36. And he whom Christ maketh free, he is free indeed. He is freed Rom. 8, 1. Col. 2, 16, 20. Rom. 6, 14. from [...]he [Page 115] curse of the Law, from the bond of perfect righteousnesse, from the burden of Ceremonies, from the bondage of sinne. He hath a freedome in the volun­tary Luke 1, 74. worship and seruice of God, in the Tit 1, 15. free vse of al the Creatures of God, to come to the throne of grace, Rom 5, 2. Ephe 3, 12. with assurance to be heard for Christs sake, and to enter into the Kingdome of glory after this life. On the other side, a wicked man is the greatest slaue and bondman that can be. He is in bon­dage vnder sinne. He is subiect to all punishments temporall and eternall. He is in bondage vnder the Deuill, 2. Tim 2, 26. who keepeth all impenitent sinners in his snares to do his his will. He is in bondage vnder the wrath of God. But to let this passe, howsoeuer the faithfull are free men, yet they are not onely the seruants of God, but the seruants of men, especially of the poore, but most especially of the godly. We are not to seeke our owne thinges, but to referre the labours of our calling, and the blessing of God vpon our labours to the common good of the Church whereof we are members.

This condemneth two sorts of men. First such as seeke for nothing but to set­tle themselues and maintaine their owne estates, to enrich themselues that they may liue in ease and wealth, like the rich man mentioned in the Gospel: these make no conscience of swearing, forswearing, lying, dissembling, op­pressing, and such like vnfruitfull workes of the flesh. Th [...]se men may al­leadge and pleade for themselues what they will, but in truth they neuer yet knew what the Communion of Saintes meaneth. The Apostle giueth this precept to all the Church, Phil 2. 4. Gal. 6. 2. Looke not euery man on his owne thinges, but euery man also on the thinges of other men. And in another place, Beare yee one an o­thers burden, and so fulfill the Law of Christ. So the Apostle Iames teacheth Iam. 4. 3. that we often aske, and receiue not, because we aske amisse, that we might consume the same vpon our pleasures. Secondly, it reproueth such as wast and consume the good creatures of God in riotousnes, in drunkennes, and in all excesse, and when they are in brotherly loue and Christian compassion admonished, do by and by answere, what haue you to do with my spending? I spend nothing but mine owne, I spend none of yours. Yes, thou spen­dest that which is thy wiues, thy Childrens, thy families, euen that which is Gods, for which thou shalt giue an account at the great and dreadfull day of iudgement. For when Christ shall come with thousands of his Angels to make an end of all thinges, and say vnto thee, Luke. 16, 2 Come, giue an account of thy Stewardship for thou maiest be no longer Steward: wilt thou answere to the Iudge of all the world, and to Christ that shall sit vpon the Throne, thou hast wasted none of his goodes, and abused none of his Creatures? Thine owne heart, and thine owne conscience, as a thousand witnesses, will giue in eui­dence against thee, that thou hast taught thy tongue to lie. They haue for­gotten they are the Lords Stewards, and shall giue an account to him as certainly of the bestowing of their substance, as themselues take an account of their seruants, of that portion of their goods which they haue committed vnto them.

Vse 3. Lastly, seeing we are debters to all men, but specially to the faithfull, it re­proueth such as shew the chiefest fruite of their loue and charity vpon the vn­godly and prophane, whom it were many times more charity to see punished then releeued, and corrected then maintained. Many there are among vs that haue no care or compassion of the poore Saintes, though they see their wants and necessities, yet they can shut their eyes and passe by them Luke. 10. 31. 32. as the Priest and Leuite did, by him that was robbed by Theeues and lay halfe dead of his woundes. But they will oftentimes be bountifull, and shew their be­neuolence vpon such, as a great deale worse deserue it. We see that our collections and distributions are made many times amisse, and such as are most prophane, are best prouided for. Such as are idle Drones, beastly Drunkards, filthy Harlots, and their gracelesse bastardes, are more regarded [Page 116] and respected, and haue better experience of our Almes then such poore as are godly minded, heires by grace, Saintes by calling, and sonnes by faith. This is an inuerting and ouerturning of the order that God hath set and set­led to remaine among vs, for this is his ordinance which he hath left with vs, Gal. 6. 10. While we haue time, let vs do good vnto all men, but specially to them that are of the houshold of Faith. So the Apostle praieth for the Thessalonians, that the Lord would encrease them and make them abound in Loue one toward ano­ther and toward all men. First it must extend to such as are members of the Church, and afterward to all others. 1. Thes. 3. 12. Loe heere is an Ordi­nance of God perpetually and inuiolably to be kept, as a Law of the Medes and Persians which could not be altered: we must do good to the distressed Saintes and poore seruants of God before others and more then to others. God indeed is good to all, Psal. 125. 9. and his mercy is ouer all his workes, but in a speci­all sort he Psal. 73. 1. is good to Israell, and gratious to them that are pure of heart. He saueth man and beast in body, but he saueth the soules of his elect for euer: He doth not onely preserue them temporally, but he will glorify them eter­nally. From hence such as are poore and haue godlines laid vp in their hearts must learne, to beare the heauy burden of pouerty with patience, seeing that howsoeuer they are neglected of men in the daily ministration, yet they are highly respected of God, and he vouchsafeth to leaue speciall direction for them aboue others, to be sustained. The greater our pouerty is, the greater should be our piety: that the more miserable we seeme to the world, the more honourable we may be in the sight of God and of all good men. True godlines will sweeten the bitternes of the Crosse, which hath the promises of this life and of that which is to come. But a poore estate ioyned with a prophane life, and extreame necessity accompanied with extreame iniqui­ty and impiety, is a double misery, a double wretchednesse, a double vnhap­pines. Let this therefore comfort vs, and temper the greatnes of our afflicti­on, seeing God doth care for vs aboue all his Creatures; yea, before the rest of mankind, charging those that are rich in this world to make a difference betweene man and man, betweene person and person, betweene poore and poore, euen such a difference as he himselfe hath made, who preferreth the sheepe of his owne Pasture before Goates; the Sonnes and Daughters of his owne familie, before bastards; the heires of his Kingdome before Aliens and strangers; the vessels of honour, before the vessels of dishonour. As for the poore that are wicked, vngodly, leud, and prophane, so long as they liue in their wickednesse, vngodlines, leudnesse, and prophanenesse, they are no parts of Gods family, they are bastards, not sonnes; they are members of the Deuill, not members of Christ; they are cages of vncleane Birdes, not Tem­ples of the holy Ghost; they are as dung and drosse of the earth, not siluer and Gold for the Lords house. Seeing therefore God doth cast them downe into the second ranke, let not vs aduance them aboue their place. God is the God of order, not of confusion: and if we be of God, let vs establish a­mong vs the order that he hath planted. Let vs iudge with righteous iudg­ment, and lay all partiality aside. Let vs not respect the poore because they are our friends, but because they are the freinds of God. Let vs not see to those that are neerely alied to vs, but to those that are of the kindred of Christ, which heare Mat. 12, 50. Luke 11, 28. his word and keepe it, who are his Mother, Sister, and bro­ther. Heereby they shall be encouraged in well doing, and we shall by our godly care of them, prouoke them to greater zeale, and to a constant conti­nuance in their profession. Wherefore let this be the rule to guide and go­uerne vs: Such are to be vsed best which are indeed best, let them haue most releefe of the body, that haue most grace and godlines in the heart. Godli­nes giueth the preheminence, and vngodlines bringeth reproach and setteth a note of infamy vpon his face that is defiled with it. True it is, others must [Page 117] haue their portion and proportion: but it must be so rated, that they be in the first place▪ prouided for, that are most religious in heart, and painefull in their callings, and thankfull to their weldoers. For where true Religion hath taken place, it will make them diligent in their busines, and seruiceable to those of whom they haue receiued good thinges. As for those that are idle, and vnthankefull, they neuer tasted of sound Religion, and do nothing else but abuse their profession. Thus much of the persons to whom we must do good; that is, especially to the faithfull.

‘[ Toward the Saintes.]’ The faithful are heere called by the name and title of Saints. By this word are all such called as are the true members of Christ-Iesus, whether they be liuing, or dead; in this life, or out of this life. But in this place onely such are meant, as liue vnder the couenant of grace, and fight the Lords battels against Sinne, the World, and the Deuill. Now they Why the Godly are cal­led Saintes. are called Saintes, or holy, for these causes: First, because they are separated by the mer­cies of God, from the filthinesse and damnable condition of this world: they are gathered into a Church, and set apart for the pure seruice of God. Second­ly, because they are purged and cleansed from their sinnes, by the precious bloud of Christ. Thirdly, because they expresse the fruite heereof in holines and righteousnesse, they are altered and changed from that which they were by nature, they are regenerate and created anew, they are renewed in their willes, affections, purposes, and practises. This is contray to prophanenesse. Doctrine 9. Such as truely belong to Christ are Saintes. We learne from this title giuen to the faithfull, that they which truely belong to Christ are Saintes; that is, are sanctified, cleansed, and purged from their sinnes and iniquities by the bloud of Christ, are deliuered from the slauery and bondage of sinne, and are enabled by the grace of God in some measure to serue him in holines and righteousnesse all the daies of their life. In this respect the Isralites, when God had chosen them out of the world to be his people and seruants, Exod 19. 6. 1 Pet 2, 9. are called a royall Priesthood, and an holy Nation. This name of Saints is vsuall and common with the Apostle Paule in all his E­pistles. In the Epistle to the Romanes he writeth to all Rome beloued of God, Rom 1, 7. Acts 9, 41. called to be Saints. So he writeth to the Church of God which is at Corinth, to them that are 1. Cor 1, 2. and 14, 33. sanctified in Christ Iesus, Saintes by calling, with all that call on the name of our Lord Iesus Christ in euery place: and afterward he saith, God is not the author of confusion; but of peace, as we see in all the Churches of the Saintes. So he sheweth in the Epistle to the Ephesians, Ephe 3, 8. and 5, 3. that to him the least of all Saintes, this grace was giuen, that he should preach among the Gen­tiles the vnsearchable riches of Christ. The Prophet Dauid also saith, Psal 85, 8. I will hearken what the Lord God will say, he will speake peace vnto his people, and to his Saintes, that they turne not againe to folly. All these places do plainely proue, that they which beleeue in Christ and belong to him, truely may be called Saintes and holy men.

Reason 1. The reasons are these. First, because they are there-vnto called and cho­sen in Christ, they are thereunto iustified and redeemed by Christ. For we are chosen before the foundations of the world to be holy, Ephe 1, 4. He hath chosen vs in him, that we should be holy and without blame before him in loue. It is the end of our calling, as the Apostle teaeheth 1. Thes. 4. This is the will of God, euen your sanctification, and that ye should abstaine from fornication, &c. for 1. Thes 4, 3, 7. God hath not called vs vnto vncleannesse, but vnto holines. It is the end of our redemption, as Zachary sheweth, that the Lord God of Israell hath visietd and redeemed his people, Luke 1, 68, 74, 75. that we being deliuered out of the hands of our ene­mies should serue him without feare al the daies of our life, in holines & righteousnes befort him. Seeing therefore God hath called vs with an holy calling, and ap­pointed vs to be Saintes, by his decree of our election, by the efficacy of our calling, by the vertue of our Iustification, and by the power of our redemptiō, it followeth, that all the faithfull may worthily chalenge the name of Saints.

Reason 2. Secondly, the seruants of God must be Saintes, to the end there may be a conformity and likenesse vnto him that hath had mercy vpon vs. It is requi­site that there should be a resemblance betweene God and his people. God is holy, it is one of his names, he is called the holy one. Christ is holy, and he is called the holy one of God. Seeing therefore God is holy that hath called vs, it followeth that holinesse belongeth vnto vs. The sonne beareth the Image of his father, and thereby is easily knowne whose sonne he is. If we be the sonnes of God, we must expresse his Image in holines and true righteous­nes. This is it which Moses declareth and repeateth Leuit. 11. Leuit 11. 44. I am the Lord your God, be sanctified therefore, and be holy, for I am holy, and defile not your selues with any creeping thing that creepeth vpon the earth. Heereunto accordeth the saying of the Apostle Peter, 1 Pet 1. 14. 15. As obedient Children fashion not your selues vnto the former lustes of your ignorance, but as he which hath called you is holy, so be ye holy in all manner of conuersation, because it is written, be ye holy, for I am holy. If then he that is the God of all the Saintes be holy, if it be one of his essenti­all attributes, so that he can no more cease to be holy then he can cease to be God, the Saintes themselues must be Saintes, not onely in name, but in deed, they must be transformd into a likenes of him, they must shew the fruites of holines, and be partakers of the diuine nature, in that they flee the corruption which is in the world through lust.

Reason 3. Thirdly, the faithfull are called by the name of Saintes, that there might be a difference betweene that which we haue of our selues, and that which wee receiue from God; betweene the old man, and the new man; betweene our first birth, and our second birth: betweene nature, and grace. No man is a Saint by nature, we haue not holines from our selues, but we are stran­gers to it, and that is a stranger to vs; nay, we are enemies to holines who loue nothing else but prophanenesse, and desire to be any thing else then to be Saintes and holy. The Apostle putting vs in mind of our first birth, that we might so much the more magnify the grace of God, which is marueilous and glorious in his Saintes, saith, Ephe 2. 12. 13. Remember that ye being in times past Gen­tiles in the flesh, and called vncircumcision of them which were called Circumcision in the flesh, made with handes, that ye were at that time without Christ, and were Alians from the common wealth of Israell, and were strangers from the Couenants of peomise, and had no hope, and were without God in the world; but now in Christ Iesus, ye which once were farre off, are made neere by the bloud of Christ. And to the same purpose he speaketh in the Epistle to the Colossians, Col 1. 21. 22. You which were in times past strangers and enemies, hath he now reconciled in that body of his flesh through death, to make you holy and vnblameable, and without fault in his sight. Seeing then, that we are called to holines, seeing we must as Chil­dren resemble our father, and seeing God will haue a difference betweene our naturall condition and the estate wherein we stand by grace; we may conclude, that all such as are in the number of true beleeuers, are also Re­gistred in the number of true Saintes, sanctified inwardly by the spirit of God.

Ʋse 1. Let vs now make vse and application of this Doctrine vnto our selues. First, wee see plainely heereby, that there are Saintes vpon the earth; that is, men and woemen regenerate and sanctified. The prophet Dauid saith, Psal 16. 3. All my delight is in the Saintes that are vpon the earth, whereby it appea­reth, that there are two sorts of Saintes, one in heauen, the other on the earth: one sort is the spirits of iust and perfect men, the other such as are clothed with flesh, who haue a righteousnes begun in them but are yet farre from perfection: some that haue already receiued their Crownes, that are already glorified, not hauing spot or wrinkle or any such thing; others that are yet in warfare against sinne, the world, and the deuill, and carry about with them the remnants of naturall corruption. Therefore we professe to [Page 119] beleeue in the Articles of our Faith, the Cōmunion of Saints. So the Apostle saith, 1 Cor. 6, 1, 2, 11. Dare any of you hauing businesse against another, be iudged vnder the vn­iust, and not vnder the Saints. Do ye not know that the Saints shall iudge the world? And afterward, Such were some of you, but ye are washed, but ye are sanctified, but ye are iustified in the name of the Lord Iesus, and by the Spirit of our God. This serueth to reprooue all those, which in scorne and derision, mock the seruants of God, and vpbraide them with their profession, saying; O you are a Saint, you are of the little flocke, you are an holy man; A yong Saint, an old deuil. Thus is Religion made a Prouerbe and common by-word, and thus are men come to sit downe in the seate of Scorners: but heare this, O ye contemners of God! and know, that whosoeuer is not holye, is prophane; he that is not pure, is impure; he that is not a Saint of God, is a bond-slaue of the Deuill: there is no meane betweene the one and the other. He that is not of the lit­tle flocke of Sheepe, is of the great Heard of Goats, and of the multitude of vnbeleeuers that shall be condemned. He that entreth not in at the straite gate that leadeth to life, walketh in the broad way, and entereth at the wide gate that leadeth to destruction. He that is not a Saint before hee dieth, is a Deuill incarnate before his death. This is that which our Sauiour speaketh concerning Iudas, Iohn 6, 70. Haue I not chosen twelue, and one of you is a Deuill? Now he spake of Iudas Iscariot, the sonne of Simon, for he it was that should betray him. This Iudas was not a Saint, and he is pronounced to be a Deuill. Now choose whether thou wilt be a Saint, or be accounted a Iudas, a Deuill, a member of the deuill. For, he that is not in some sort changed, renewed, regenerated, and sanctified in the inner man, shall neuer see life. If we begin not the way to saluation in this world, we shall neuer be receiued into glory in the world to come. This is the Doctrine which Christ preacheth to Nichodemus, Iohn 3, 5. Ve­rily, verily. I say vnto thee, except that a man be borne of water, and of the Spirit, he cannot enter into the Kingdome of God. So the Apostle saith, Ro. 8, 13, 14 If ye liue after the flesh, ye shall die; but if ye mortifie the deeds of the body by the spirit, ye shal liue: for as many as are led by the spirit of God, they are the sonnes of God. And in ano­ther place, 2 Cor. 5, 15. Thus we iudge, that if one be dead, and he died for all, that they which liue should not henceforth liue vnto themselues, but vnto him which died for them, and rose againe. Sanctification goeth alwayes before glorification. Euerie one would be glorified, but euery one wil not be sanctified: euerie one would liue with God, but euery one will not dye to sinne: euery one would receiue the victory, but euery one will not fight the battel. But let vs not be deceiued, God is not mocked. If we would attaine to saluation, we must first haue sanc­tification, we must be Saints in this life; if we look to be Saints in glory heer­after; we must be Saints vpon the earth, if we would be Saints in heauen; wee must first make a beginning, before we can come to the ending. We must take paines, wee must labour hard, and sweate much, before we can come to our iourneyes end.

Let vs therefore take heed we do not make a mocke of the Saints, least we mocke at our owne sanctification, and consequently neglect, nay despise our owne saluation. If we make any account of holinesse of life, let vs not cast it out as a reproch, to bee holy. Let vs consider, that this is the will of God, euen our sanctification; it is not therefore his will that wee should delight in prophanesse, and vngodlinesse. And as for those that are scorned and abu­sed, or rather not they, indeede, or their persons flouted and contemned, but their Faith, their Religion, their Sanctification: let them not hang downe their heads, and be discouraged, but walke boldly through good report and euill report, and be so farre from shrinking back for these taunts & reuilings, that rather we should prepare our selues for an harder battell, & an hotter en­counter. We haue not yet resisted vnto blood. Remember what our Lorde and Maister hath endured, the reproach of the world, the slaunders of the vn­godly, [Page 120] the mockings of the malicious, the shame of the crosse, and what not. We must not looke to fare better then he, we must not thinke to be enter­tained otherwise then he was. If this be the worst that they can say by vs, if this be the greatest fault they can report of vs, that we are Saintes and holy persons, let vs not be discomforted, but rather comforted heerein, that God is glorified in vs, his name is honoured, and the mouth of Iniquity is stopped, hauing nothing to detect vs off, nothing to obiect against vs. The enemies of Daniell, howsoeuer they watched all occasions and sought all opportuni­ties to betray him and destroy him, yet the greatest crime they had to charge him withall, Dan 6. 11. and 3. 12. was, that he prayed to his God three times a day, and made sup­plication vnto him. The Caldeans had no other fault to charge the Iewes to haue committed, then that they would not bow downe vnto an Idol. If they could haue found any other matter to accuse them of, as Malefactors, their malice was so great to their profession and to their persons, for their pro­fessions sake, that they would not haue spared and held their peace. But this was the glory of these seruants of God, that they suffered not for their sinnes and deseruings, but for their faith, and a good conscience. This was it wher­in the Church and faithfull comforted themselues, Psal. 44. If we haue Psal 44. 20, 21, 22. for­gotten the name of our God, and holden vp our handes to a strange God, shall not God search this out? For he knoweth the secrets of the heart: Surely for thy sake are we slaine continually, and are counted as sheepe for the slaughter. This is that place which the Apostle alludeth vnto Rom. 8. Whereby he comforteth the people of God in their afflictions: whereby we see, what is the portion and condition of the Saintes in this life: they are sheepe, not wolues; they are af­flicted, they doe not afflict; they are killed, they do not kill: they are killed not because they haue forsaken and renounced God, but because they would not forsake him and renounce him: They are slaine not for their owne sinne, but because they would not commit sinne against God. If this be our case and condition, that we are reproached for our righteousnesse and religion, and if we 1 Pet 4, 13. 14. be railed vpon for the name of Christ, we haue cause to reioyce, in as­much as we are partakers of his sufferinges and shall be partakers of his glory; yea, blessed are we, for the spirit of glory and of God resteth vpon vs, which on their part is euill spoken off, but on our part is glorified. Let vs comfort our selues and our bretheren with these thinges.

Vse 2. Secondly, seeing all the faithfull liuing in the world are Saintes, this ser­ueth to conuince the Church of Rome, who appropriate the word Saintes to those that are dead, and honour none with this title that liue vpon the earth, but such as are departed out of this life, and being famous for miracles, are Canonized by the Pope, whom they account as a God vpon the earth. Hence it is, that they adde farther, that our Church cannot be an holy Church, be­cause there was neuer yet any Saint or holy man of it, approued to be such by miracle or any other euident token. They renounce our Church, because it is no holy Church, and they conclude it is not holy, because we haue no Saints that are in it or euer were of it. First, lct vs speake of our Saintes, and then somewhat touching their Saintes, whereof they boast so much, and in whom they glory so greatly. Touching the former, the Prophets, Apostles, and holy men of the first Churches, were professors of the same faith that wee be­leeue, as appeareth by the Scriptures, by which we offer to be tried in al con­trouersies; but our Aduersaries will not deny these to be Saintes, and such Saintes as haue beene approued by miracles. Againe, we haue in our Chur­ches true beleeuers, iustified by the bloud of Christ, and sanctified by the spi­rit of God, and therefore are Saintes by calling, as we haue shewed before. We haue the fruites of sanctification, as necessary effects of a liuing faith, we profit daily in repentance from dead workes, we labour more and more for Col 2, 2. 5. Rom 8, 16. the full assurance of vnderstanding and stedfast faith in Christ, for our redemp­tion. [Page 121] But such as liue in sin, and walk in the flesh, haue not the spirit of Christ, they are not of our church, they are no true Saints; they may bee among vs, but they are not of vs. As for the popish Saints which are found in their Gol­den Legend (so called) and stand in redde letters in their Kalenders, it is no maruell if we do not account of them, when Caiet. tract. de concept. & de indulgent. many among themselues doo seeme not much to respect them; and affirme, that the Saints canonized may be no Saints, and the myracles whereupon it is grounded, no myracles. And because the Church of Rome speaking of Saints doo alwayes meane such as are in the Popes Kalender, and of his canonization (who is now helde to be the onely Saint-maker vpon the earth) and propound such to the people, to the honoured and worshipped, let vs consider a little what those Saints are, & whom they adore and call vpon. Our Sauiour Christ accuseth and reproueth be Samaritans, Iohn 4. Because they worshipped the thing which they knew not: a wor­ship they performed, but they knew not what. But this falleth flatly and fully vpon the papists heads, for they worship many fictions for Saints, & shadows for men; whereas there were neuer any such that liued vpon the earth. It were easie to alledge sundry of this stampe, but a fewe shall serue and suffice insted of many. Saint George is worshipped among the Papists, as a renowned Saint, but such a Saint as they report and receiue this George to be, was neuer extant in the world, who is saide to haue killed a Dragon, that was so big, that foure yoake of Oxen could hardly draw him out of the City, which Baron. notat. in Martyr Ro­man. Aprilis. 23 sundry of their owne writers esteeme little better then a fable. Secondly, S. Christopher is so­lemnly adored by the Church of Rome, who is reported of some to be a man of twelue foot long, and of other to be twelue cubits high: this is he that went vp and downe to seeke the Deuill to serue him; for he said, I go to seek my Lord the Deuill to serue him. If this were a Saint, hee was one of the Deuilles Saints, whom he serued, and called him Lord, and not one of Gods Saints. The like we might say of S. Catherine, and infinit other, whome falshood hath forged and deuised, and superstition norished and retained. Moreouer, their Legends of Saints are so full of fables and fooleries, that they doe not onely set them downe for Martyrs, which neuer had being in the worlde, but they adore de­uoutly for Saints and Martirs, those which (by the confession of their wisest writers) were pagans & Iewes, traitors & hereticks, men of a wicked life, & of a doubtful faith: what was the soldier I pray you, that pierced the side of christ, but an Infidel? for otherwise he would neuer haue thrust his speare so spight­fully, and offred that villany and violence to the body of our blessed sauiour; yea, it may probably appeare & be gathered out of the scripture, Reuel 1, 7. that hee was not only a cursed vnbeleeuer, but a damned wretch & reprobate: and no ap­proued history maketh mention of his calling and conuersion, yet the blinde ignorant papists do worship this souldier as a Saint, vnder the name of Longi­nus, what is this but to make Pagans and Infidels Saints; yea, when so manie dead mens bones and blood, their reliques and ashes, are worshipped in euery coast and corner where popery raigneth; what assurance can any man haue, that he doth not worship the bones & bodies of pagans & heathens? Gama­liell mentioned in the Acts, was an incredulous Iew, & a right Pharisee, Acts 5, 39. as a­peareth by the counsel which he gaue to the Iewes in the Counsel, fit for a Po­litician, vnfit for a Christian; shewing rather a wily & witty head, then a reli­gious hart, & if he had beleeued in Christ, he wold not haue feared to confesse his name; yet hath he a place among the Romish Saints, and reuerently are his relicks esteemed of them. How many of their Anselme, Bec­ket, More, Fi­sher, Campian, Sherwin, &c. English Martirs were diuellish traitors, odious, perfidious, disloyall, seditious, rebellious, vnfaithful to their Prince, & enimies to their country? Some endeuoured to stir vp forrain Prin­ces against their Soueraigne Lord, which no man can deny to bee an act of treason. Some went about to stirre vp the Kinges Subiects to rebellion, and stood at open defiance, and at the swords point with the Prince. Others, haue [Page 122] bin slaine in the field in the midst of the rebellion which themselues raised, & among the rebels which themselues armed. Others were executed as notori­ous Traitors, for maintaining the Popes Buls of deposing princes, and would by no meanes condemn them; none of them would promise to ioyn with the Princesse side, and take her part, if the Pope should send an army against hir, to depose her person, to spoile her subiects, & to inuade hir country. Of this sort heere set downe, thus qualified and sanctified, are Becket, More, Fisher Forest, Sanders, Campian, Sherwin, Parry, Ballard, Babington, Someruil, and such like; who are canonized by the Pope, and agnized for Saints by the Papistes: they pray vnto them, and keep their bones and rags for holy reliques, and worship them, whereby it apeareth, that they put those in the Popes kalender, as rubri­cated Martirs, and imagine them to be Saints in heauen, who by al likelyhood are tormented & damned with the deuils in hel. The time will not suffer vs to make a Catalogue of these their Saints, but this may suffice to shewe, that the Papists honour diuers Saints, which neuer liued in the world, but are meerely fansied and fondly imagined: others, that are doubtful, & not certainly known to be such as they are reported: others likewise, that were pagans in supersti­tion, Iewes in religion, Hereticks in profession, traiotrs in practise, and wicked men in their conuersation; of whose damnation in hel there is more certainty, then either of their faith in earth, or saluation in heauen. And thus wee will leaue them, their Saints, and their Saint-maker.

Ʋse 3. Thirdly seeing all they that belong to Christ are Saints, it belongeth to e­uery man to try the assurance of his saluation, by the fruits of his sanctificati­on. For heerby we may assure our selus that we are in the communion of saints if we lead a sanctified life. If we haue our conuersation in holinesse, wee shall haue in the end euerlasting life. The Apostle teaching that the foundation of God abideth sure, so that the Lord knoweth who are his, sheweth how wee shal know that we are the Lords, euen euery one for his owne assurance 2 Tim. 2, 19. must depart from iniquity. Heereunto commeth the saying of Iohn in his first Epi­stle, 1 Ioh. 1, 6, 7. If we say we haue fellowship with him, and walke in darknesse, we lie & do not truely: but if we walke in the light as he is in the light, wee haue fellowship one with another, and the blood of Iesus Christ his sonne clenseth vs from all sinne. And Paul writing to the Romaines saith, Rom. 8, 10. If Christ bee in you, the body is dead because of sin, but the spirit is life for righteousnesse sake. We glory in the names of Christi­ans, we would be accounted Christs, we take vpon vs the Title of Saints, and yet we are not carefull to bring foorth the fruits of Christians, and to lead a sanctified life. All Trees in the beginning, when the world was created, were made fruitfull, nothing was barren, nothing fruitlesse. If we be the Garden of God, we must be rrees of righteousnesse, Psal. 92, 13. and beare much fruite euen in our old age. Many that are barren in bearing good fruit, are too fruitful in bringing forth the vnsauoury fruits of the flesh, which the Apostle nameth, Gal. 5. who may iustly feare the curse that God Luke 13, 7. laid vpon the Figtree, and euery day look to be hewne downe and cast into the fire. It is not enough for vs to bee fruit­ful, but we must labour to be more fruitfull. It is not enough to bee holy, but we must be more holy. It is not enough to be Saints, but we must encrease in sanctification. This the Prophet sheweth in the Psalme, Psal. 92, 12. The righteous shall flourish like a Palme tree, and shall grow like a Cedar in Lebanon: Such as be plan­ted in the house of the Lord, shall florish in the Courts of our God: they shall stil bring forth fruit in their age, they shall be fat and flourishing.

Where we see, that Gods Children are neuer void of the fruits of faith, but haue them in them to their endlesse comfort. Other Trees oftentimes fall to degenerate and grow out of kinde; and if they do holde out, yet age maketh them decay and dye, albeit you digge, and dung, and water them neuer so much, it cannot keepe them from wasting and withering; it is not so with the faithfull, which are planted in his Church, as it were in his Garden, euen [Page 123] in their old age they bring forth abundance and store of fruit, albeit they bee neuer sold, yet they shall neuer be barren but yeeld a plentiful increase, being continually watered by the working of the spirit. To this purpose Christ spea­keth in the Gospell, Iohn 15. 1, 2 I am the true Vine, and my Father is t [...]e Husbandman, e­uery branch that beareth no fruite in me, hee taketh away; and euery one that bea­reth fruit, he purgeth it, that it may bring forth more fruite. And in the Reuelati­on of Iohn he saith, Reuel. 22, 11 He that is vniust, let him be vniust still; and hee that is fil­thy, let him be filthy still; he that is righteous, let him be righteous still; and he that is holy, let him be holy still. On the other side, there is no comfort to prophane persons, that are irreligious, that are meere naturall men, that find no change in them, that are not bettered by the meanes afforded vnto them from God, that keepe the spots of the Leopard, and the skin of the Blackamoore conti­nually vpon them. These walk in the flesh, and sauor nothing but of the flesh, and therefore of the flesh shall reape corruption. This is that which the Au­thor to the Hebrewes speaketh, Heb. 6, 7, 8. The earth which drinketh in the raine that com­meth oft vpon it, and bringeth forth hearbes meet for them, by whom it is dressed, receiueth blessing of God: but that which beareth Thornes and Briars is reprooued, and is neere vnto cursing, whose end is to be burned. Where hee compareth those that continue in faith, and bring forth the fruits of faith to good ground, that answereth the labour of the husbandman; but such as forsake the faith, and a good conscience, he resembleth to euill ground; these bring foorth nothing but the vnfruitfull works of darknesse, as it were so many thornes & Thistles, and therefore are neer to cursing & consuming. So the Prophet Esay notably expresseth this, Esay. 65, 20. There shall be no more there a child of years, nor an olde man that hath not filled his daies: for he that shall be an hundred yeare old, shall die as a young man, but the sinner being an hundred yeares old, shall be accursed. The faithfull in Christs kingdom shal flourish through his gifts, & be blessed of God: but such as are vnfruitfull are accursed, & albeit they seeme for a time fresh and flouri­shing, yet they are no better in the sight of God then dead carkasses, and stin­king carrions. So that we see, there can be no comfort without sanctification.

Vse 4. Lastly, as all they that are in Christ, are Saints, so it is our dutie to vse the fellowship and to delight in the Communion of Saints, abhorring & renoun­cing, separating and with-drawing our selues from all vngodly and vnlawfull societies of men in the world. The Psal. 16, 3. & 119, 63. delight of the Prophet was in the Saints. He professeth himselfe to be a companion of al them that feare the Lord, and keep his precepts. The coniunction & communion of the faithful is threefold, in piety, in amity, in glory. In piety, because the harts of the faithful are ioyned together in faith, & in the feare of God. In amity, because they loue togither as children of the same father, knowing that heerby we shalbe known to be the disciples of Christ, if we loue one another. In glory, because they are heirs of the same kingdom where are many mansion places prepared for thē. If we de­sire to be partakers with the children of God in eternall happines in the hea­uens (as al men wil seeme desirous of blessednes) we must be vnited to them in a godly life, & in Christian loue: we are willing to hear of felicity, but we care not for the practise of piety, or for walking in charity. Balaam, that was hyred with the wages of iniquity to curse the people of God, whē he saw the good­ly order among them, cried out, Num. 23, 10 Let my soule die the death of the righteous, and let my last end be like his. He desired to communicate with the godly in eter­nal life, but he would not ioyn with them in a reformed life. But it is necessari­ly required of vs to be linked to them in loue, to be of one heart, and to be ioy­ned with them in godlynesse, to be of one faith, if euer we look to enioy with them the same inheritance of immortality. Such therefore, as will neyther be friends and familiars with them, but hate and abhor them worse then a Dog or a Serpent, nor be Worshippers of God with them, reforming their liues, & repenting from Dead-works, but follow the lusts of the flesh with greedines, [Page 124] and draw iniquity as with cartropes must know, that they shut out themselus from the kingdom of heauen, & shal not ascend with them into the mountain of God. Now, as the faithful delight in those that are faithful, and the godly in such as are godly, so they account it a great griefe to be among the vngodlie, where they shall see much iniquity, and heare God dishonored, & feel them­selues many waies indangered. This made the Prophet lament his owne con­dition, Psal. 120, 5, 6, 7. Woe is to me, that I remaine in Meshech, & dwell in the tents of Kedar; my soule hath too long dwelt with him that hateth peace: I seeke peace, & when I speake thereof, they are bent to warre. These corrupt and contagious societies, are manifold in the world, which we are to auoid more then a place of infec­tion that may indanger the body, among the which there is a knot and band of such leud companions, and loose mates, as accompany together in drink­ing, gaming, swearing, whoring, rioting, reuelling, and railing at all religion, and at the seruants of God that are the professors of religion. This society in euill is to be found in euery place, but this society is not of God, but of the de­uill: it is not the communion of Saints, but the company of sinners that make a practise of all wickednes. Againe, there is another sort, who albeit they bee not so fully & fouly disordered, yet are as far from the kingdom of God. For, when they should accompany the faithful in the assembly of the Saints, they keep company with their catle, beasts, & swine. When the faithful on the lords day, are going into the house of God, they are going into their fieldes; when they should be with their brethren, they are looking on their bullocks, & shew no more conscience to religion, then if they had no other soules, then their Swine or dogs haue. A lamentable case, that such prophanesse shold be found in places where the precious word of God is preached, and yet it were easie to point out such prophan persons among vs. These haue the harts of Esau, Heb. 12. who preferred a messe of pottage before his birthright. If these be busie in their bargai­ning and buying, or be with their friends & gossips at home, it is held no good maners to part company. Many of our poore brethren in other places would greatly reioyce to heare the word, that are barred from it, and wold giue god thanks if they might be suffred publickly to professe it with freedom of heart, and liberty of conscience, which we proudly and scornfully cast from vs, as a contemptible thing. And yet if a suruey of most of our parishes were made, & a view taken of them, it is to be feared, that both these sorts would take vp the greatest company, and the fewest sort be found of those that with good & ho­nest harts, attend to the word with diligence and reuerence. These men that thus absent themselues from the church of God, deserue to be separated from the Saints and Sacraments, from the word and prayers, that they may learne not to be so prophane, and be ashamed of their euill.

The method and meaning of the words. IN this place we haue the shutting vp of the entrance of this Epistle. Wee heard before how Paul gaue thanks to God for Philemon, he praied for him, & that daily: he praised greatly his Faith toward Christ, and his Loue toward the Saints, that is, the poore and distressed christians. These words do depend vpon the fourth verse. For we must know that the Apostle goeth not on in the praise and commendation of Philemon begun in the former verse, magnifying his Faith and Loue whereof hee had heard by the report of the Church; but they agree with that which he had spoken before; namely, that he is mindfull of him in his Prayers. For, if it bee asked, for what cause did hee pray for Philemon? The answer is, to the end that his Faith shewing forth good fruites might not be found counterfetted, but approued to be true. We haue there­fore [Page 125] in these two verses, these two things to consider; first, what was the mat­ter of his prayers, what was the substaunce and contents of them; to wit, that he might manifest his Faith, not to lye ydle, but to be extended to others. Se­condly, the reason why he made that, the matter of his praiers, & wherefore he prayeth that his faith might be effectual. Touching the first point, which is the matter of his praiers, he craued two things; first, that his faith might bee made common to many, & the benefit of it might comfortably flow to the refresh­ing of many soules. For although faith haue her secret and hidden dwelling in the hart, yet the fruits of it are imparted to others: Secondly, that it might be effectual; now faith is effectual when it worketh by Loue, & bringeth foorth good works to the releeuing of others; as if the Apostle shold haue said, that thy Faith by communicating it selfe to others, & not remaining with thy selfe alone, may more & more shew the vertue, force, and power therof, in al good­nes. Thus he praieth not only for grace, but for the increase of grace to be gi­uen vnto him. Then he declareth wherein this effectuall faith standeth & con­sisteth; to wit, in the acknowledging of those good things which were in him, that so they may be brought into the light to be seen of al men, & to be felt of those that were in need. For the apostle Iames (as we haue shewed) calleth that not an effectual or liuing faith, Iames 2, 20. but a dead & idle faith, which is not declared and professed by works. In the last place he addeth (through Iesus Christ) wher­by he meaneth, that whatsoeuer good thing we haue in vs, we haue it by christ without whom we haue nothing that is good. Touching the second point, which is the reason why he praieth for an effectuall Faith in him, because the loue that appeared to be in him, had wrought great ioy and gladnesse of hart in him, which loue of his he commendeth by the effect, The bowels of the Saints were comforted through him. This fact of his, the Apostle commendeth, first, by the consideration of the persons to whō his loue was manifested, not to those out of the church, but to the saints. For charity to the Saints is to be commen­ded, inasmuch, as it cannot be bestowed on a better subiect; they do stand in the place of Christ, who accepteth of our loue & liberality as extended toward himselfe. Secondly, his loue is commended by the name of bowels, wherby the extreame necessity of the Saints is signified, who were (as it were) pained in their bowels and inward parts. Now, the great pouerty & penury of those vp­on whom we bestow our charity, increaseth and maketh it the greater. Third­ly, Math. 11, 28 the word of comforting, refreshing, and cherrishing the heart, is a matter of great commendation. For it is no smal thing to comfort and strengthen the weak and feeble, and to giue rest to the soul & body, that hath bin tost & tro­bled with much affliction. Thus doth the Apostle set forth the fruits of Phile­mons loue most effectualy. This is to be obserued of vs concerning the method and meaning of these words, which are thus much in effect; If thou wouldest more fully know the cause of my giuing thanks, and the remembrance of thee in my praiers, surely it is this, that as God in mercy hath bestowed vpon thee a true sauing faith, so my earnest desire and humble request is vnto him, that the offices, fruits, and duties of thy faith may bee more and more communicated and fitted to the benefit of the poore Saints; that so whatsoeuer good thing is to be found in thee through the grace and working of Iesus Christ, may bee acknowledged, manifested, and published abroade, to the glory of God, the comfort of the faithful, and the prouocation of others. For indeed thy loue gi­ueth me great occasion of much ioy, because thou (my brother) dost not only cheere the Saints, and reioycest them, but cause their very harts and bowels, euen their secret and inward parts to be refreshed & reioyced. Diuers points to be obserued out of these Verses. But before we handle the doctrines arising in this diuision, it shal not be amisse a litle to ex­amine the force of the words, and the maner that Paule hath obserued in the penning of them. First obserue, that he saith not simply, thy faith may bee made effectuall, but [ The fellowship of thy Faith] that the fruit thereof might redown [Page 126] and returne to many. Secondly, he saith not barely [ That his Faith might be knowne,] but [ Euery good thing,] that is; euery grace that was in his heart, be­cause when Faith is made knowne to others, and brought into sight & open light: many other guifts of the Holy-Ghost are made knowne, as Loue, Pa­tience, Liberality, and such like. For the grace of Faith is neuer alone in the heart, but is garded with a troope and company of all other vertues, and when it commeth as it were out of the doores, it commeth abroad with a band and traine of all other graces. Thirdly, he declareth the author and cause of all these blessings, from whence they proceed, to wit; from Christ, that we shold learne not to thinke or speake of any benefite, without making mention of Christ. Fourthly, he draweth an argument or reason why hee prayed for the efficacy of his Faith, from the former experience of his Loue, which was as effectuall as his Faith, teaching that the experience of grace already giuen, should mooue vs to begge and craue the encrease of that Grace, and a perse­uerance and continuance in that grace: and therefore, wee must not bee so simple or sencelesse to imagine, when we see grace bestowed vpon any man, that we haue no more neede to pray for the encreasing and growing of that grace. For, wee must know, that there are degrees of grace, there is a first Grace, there is a second Grace. Now, that Grace may bee multiplyed, and a continuall encrease and accesse to it may be added: we must make daily prai­ers, we must pray that we may haue Faith, and when we haue it, we must not be secure, but pray that it may be effectuall and working by loue. Last of al, in the commending of Philemons liberality, Theophil. in hunc locum. he dooth not nakedly say, that [ he gaue to the poore,] but [ To the poore Saints,] for all that are poore, are not poore Saints; many are poore that are wretched and vngodly, and haue no part of sanctification: neither doth he say onely, that he gaue to the Saints, but he refreshed them; and not only that he refreshed the Saints, but the very bo­wels of the Saints. Now let vs come to the Doctrines.

That the fellowship of thy Faith may bee made effectuall. Heere the Apostle remembreth the matter and substance of his prayer, what it was that hee be­sought and requested of God; where we see hee affirmeth that it consisted in this, that the fruits of his Faith might be encreased, & continually augmen­ted. Doctrine 1. It is our dutie to stirre vp our selus & others to increase in good things. We learne from this place, that it is the duty of all men, earnestly to de­sire, wish, and procure the good of others, and to stirre vp our selues & others to encrease in the graces of Gods spirit. The growing and proceeding of our brethren in the best things should be sought for of vs. When Moses had word brought vnto him, that som in the host did prophesy; that is, had receiued no­table gifts of the spirit, for the guiding and directing of his people, he saide, Num. 12, 29 I would to God, that not only these, but that all the Lords people were Prophets, and that he would poure out his spirit vpon them. The Apostle writing to the Thes­salonians, saith, 1 Thess. 4, 1. Furthermore, I beseech you Brethren, and exhort you in the Lord Iesus, that ye encrease more and more, as ye haue receiued of vs how yee ought to walke, and to please God. They had encreased already exceedingly, they had gained in the Faith, and were growne to a perfect age, they receiue this Te­stimony and commendation, 1 Thess. 1, 6, 7, 8. & 2, 13. & 5, 1, 2. & 4, 9, 10. & 3, 10, 11 that they became followers of the Apostles & of the Lord; They receiued the word in much affliction with ioy of the Ho­ly-Ghost; They were as ensamples to all that beleeue in Macedonia, from them sounded out the word into al quarters; they receiued it, not as the word of men, but as it is indeede the word of God, which worketh in them that be­leeue. Touching the times and seasons, he had no neede to write vnto them, because they knew perfectly that the day of the Lord should come as a theef in the night Touching brotherly loue, they had no neede he should write vn­to them, for they were taught of God to loue one another: & yet he prayeth to God still to encrease them, and make them abound in loue one towardes another, and toward all men; yea, he desired exceedingly night and day, that [Page 127] he might see their face, and might accomplish that was lacking in their faith. Heereunto tendeth the exhortation that Paule giueth to Timothy, 1 Tim. 4, 14 15. Despise not the gift that is in thee, which was giuen thee by prophesie, with the laying on of the hands of the company of the Eldership: these things exercise, and giue thy selfe vn­to them, that it may be seene how thou profitest among all men. When the wri­ter to the Hebrewes had reprooued the sluggishnesse of that people, hee ad­deth, Heb. 6, 1. Therefore leauing the Doctrine of the beginning of Christ, let vs be led for­ward vnto perfection, not laying againe the foundation of repentance from dead-workes, and of Faith toward God. All these places of Scripture serue to teach vs the truth of this Doctrine, that we must all labour to perfection, that wee may be perfect, as our heauenly Father is perfect, and endeuour to drawe on others to perfection.

Reason 1. Let vs see the Reasons. First, Christian profession is a way, in which men must not stand still, but must walke and go forward in the way, they must not stay in one estate, but be alwayes stirring forward. So when the Apostle had exhorted the Thessalonians to encrease more and more, hee addeth, 1 Thess. 4, 1. As yee haue receiued of vs, how ye ought to walke, and to please God. We are now in this life in our iourney, we must not thinke that we are come to our iournies end, which cannot be before our liues end. As then they that haue a great iour­ney to go, do not rest till they come to their iourneyes end, so must it be with vs, we must make hast on our way, and be swift in our race. The way which we are to go is our profession: the Traueller that entreth into the way, is eue­ry true Christian, the end of our iourney is the entrance into life; the iudge of our going, and giuer of the victory, is God. He that standeth stil can neuer come at his iournyes end, it is he that goeth in his way, & runneth in his race, that shall receiue the crowne of euerlasting happinesse.

Reason 2. Secondly, Christians are compared to Children. Children are alwayes growing in age, encreasing in stature, going forwarde in knowledge and in Wisedome; if they do not prosper and proceede, we commonly call them and account them Vrchins and Changelings. So must wee grow in grace, vntill we come to a perfect aged man in Christ. The Prophet speaking of the faith­full that were zealous in the worship of God, saith, Psal. 84, 7. They goe from strength to strength. So the Apostle exhorteth, that we 1 Cor. 14, 20. should not be Children in vnder­standing, but as concerning maliciousnesse we should be Children, but in vnderstan­ding we should be of ripe age. He would haue vs as Children, and he would not haue vs as Children: he would haue vs Children in malice, but he would not haue vs Children in knowledge. Wee see they fall out Terent. in He­cyr pueri inter sese quàm pro leuibus noxis iras gerunt. for light offences, because the minde is weake that ruleth and guideth them: one word will raise anger, and another word will make them friends, and therefore though they fall out quickly, yet their falling out is farre from malice, and they are easily reconciled. Thus hee would haue vs to bee children, but in wisedome, in knowledge, and in vnderstanding, he would haue vs to be of ripe age, & pro­ceede in these gifts, as we do in our yeares. No mans life standeth at a stay, let vs encrease in the other as we doo in this, that so the graces of God may bee perfected in vs.

Reason 3. Thirdly, we must so walke in our way, and hasten to our iournies end, that we may obtaine the prize. Hee that 1 Cor. 9, 25. Math, 24, 13. Reuel. 2, 26, 27. & 3, 5, 12. ouer-commerh and holdeth out to the latter end, onely shall bee saued. Hee that giueth ouer, is a faint souldier, a weake Worke-man, a slow runner, a feeble wrastler. We must so fight, that we may ouercome, we must so worke that we may rest, we must so runne that we may obtaine, we must so wrastle that we may receiue the Crown, we must so proue Maisteries, that wee may win the victory. Staying in one state is a token of reprobation and reiection from God, they are cast into a spirite of slumber and drowsinesse, they sleep in security, and cannot see their way. This did the Prophet prophesie, and this doth the Apostle testifie to be true con­cerning [Page 128] Israell, Rom 11, 8. God hath giuen them the spirit of slumber: eyes, that they should not see, and eares, that they should not heare vnto this day. Seeing then that our profession is the way wherein we are to walke toward the hea­uenly Ierusalem, seeing we must be like Children that grow in age and yeares, and lastly seeing we must labour to obtaine the Crowne, to winne the victory, to receiue the price, and to get the wages; it followeth, that we all must ende­uour to go forward, and to bring others forward toward the Kingdome of Heauen.

Ʋse 1. The vses remaine to be handled, that we may haue the profit of this Doc­trine. First we learne, that God hath a iust action and suit to commence a­gainst all idle bellies, and vnprofitable Drones, that be Truants and no pro­ficients in the Schoole of Christ. The church of God is the Schoole of Chrst, he is the Maister, all of vs are or should be his Schollers. We are brought forth into the world, that when we come to yeares of vnderstanding, we may be Schollers in his Schoole. If any of vs put our Children to a free Schoole to be taught, if they should still stay and stand in the lowest forme, and neuer a whit proceede in learning, we would iudge them either void of ordinary diligence, or destitute of ordinary capacity. We looke when we set them to Schoole, that they should encrease in learning. We haue a common pro­uerbe, that Schollers of all other haue the best conscience, that whereas o­thers neuer thinke they haue enough, they thinke they haue to much for their mony. But let vs see how it fareth with vs, who are likewise Schollers in the best Schoole that euer was, the Church of God: and haue the best Master that euer was; to wit, Christ himselfe. God hath put vs to Schoole to learne at the mouth of Christ, who hath committed vs to Pastors and teachers, as to his Deputies to be instructed. It is required of vs, that we grow in knowledge, in faith, in zeale, in obedience, and in all the workes of sanctification. If we be good Schollers, we must grow forward and ascend higher, we must pro­ceed from grace to grace, and from one step to another. But alasse, how ma­ny are there in our congregations, who hauing liued vnder the Gospell, that offereth saluation to men all the daies of their life, and continued ten, twenty, thirty, forty yeares, hearing the word of God sounding in their eares, Ephe 4, 14. yet are no wiser in Religion then a young Child, and are no forwarder then when they first stepped and entred into the Schoole-house of God. I doubt not but they are wise in matters of the world, but in the booke of God and in matters of their saluation they haue no knowledge. They receiue the grace of God in vaine, and are Dunses and Dwarfes in this Schoole of Christ; without growing and encreasing in Godlinesse. They are not in truth able to say vnto their owne Soules, I haue receiued some grea­ter measure of knowledge, I haue attained better strength of Faith, I haue found some increase in Godlinesse, I haue felt some care and consci­ence to please God. Nay we may truely say, that many are more ignorant in knowledge, more lewd in life, more backward in good thinges, more prophane in heart, more contemning the word of God, and loathing the meanes of saluation, then they were in the beginning of their dayes. This is our estate and condition, most lamentable and fearefull, and yet wee can complaine of Idle boyes and sluggish Schollers, that thinke they take to much learning for their money, and neuer consider that we are the men, and that the prouerbe concerneth our selues. God will enter into iudgement with vs, and if we be not learners in his Schoole, he will remoue vs and dis­charge vs out of his Schoole. It had beene better for vs that we had neuer knowne God, that we had neuer receiued his truth; nay, it had beene better for vs that we had neuer beene borne, or beene borne Turkes and Canibals, Pagans and Infidels, then to haue the Gospell among vs, and not to heare it; or to heare it, and not to learne by it: or to learne by it, and not to obey it [Page 129] and grow daily in the practise of it. This appeareth by the greeuous threat­nings denounced by Christ our Sauiour against those Citties where his word had beene preached and professed, and his great miracles had beene wrought and shewed, Mat. 11. 21. 22. 23. 24. Woe be to thee Corazin, woe be to thee Bethsaida, for if the great workes which were done in you: had beene done in Tyrus and Sidon, they had repen­ted long agone in sackecloth and ashes, but I say vnto you, it shall be easier for them at the day of iudgement then for you. And thou Capernaum which art lifted vp vnto Heauen, shalt be brought downe to Hell, for if the great workes which haue beene done in thee, had beene done among them of Sodome, they had remained to this day. But I say vnto you, that it shall be easier for them of the Land of Sodome in the day of iudgement; then for thee. He compareth heere Corazin and Beth­saida, with Tyre and Sydon: likewise Capernaum, with Sodom; that is, the pla­ces where Christ had dwelled, where the Gospell had beene offered, where many of his miracles had beene manifested, with such Citties as neuer had the Law, neuer heard the Gospell, neuer saw the Prophets, neuer knew the Doctrine of saluation, but liued in ignorance and in idolatry. And in this comparison he teacheth that such Townes and Villages as haue had the prea­ching of the word, and the ministry of the Gospell among them, shall receiue greater punishment in the day of iudgement then other poore blind wretches that neuer had these meanes offered vnto them. We would all of vs thinke it a very harsh and homely comparison, and farre from all likely-hood of truth, if I should compare vs, euen vs of Isfield, with Sodome and Gomorrah, wee know Ezek. 16. 49. how foule and filthy these places were, we confesse they are loathsome in our eyes, and odious in our eares, we know that for their wickednesse they Gen. 19, [...]4. were destroyed with fire and brimstone from heauen: and yet I say vnto you in the name of God, from the warrant of his sacred word by which we shall all be iudged, that if we liue in this contempt of the truth that is preached vnto vs, and do not bring forth the fruits of the Gospell, it had been better we had beene borne Sodomites and Gomorrheans, for our iudgement shall be greater, and our punishment heauier, because our sinne is heinouser. No sinne greater then the contempt of the Gospel, as no mercy is greater then the peaceable enioying of the liberty of the Gospell, and therefore no reward of sinne shall be more horrible; So that we may truely say from the mouth of Christ, it shall be easier for Sodome in the day of iudgement, then for our Village. Let vs apply this to our selues, and lay it to our heartes to worke in vs true repentance. Corazin, Bethsaida, and Capernaum had many priuiled­ges, and might glory as much as we in the fauours vouchsafed vnto them, and yet they are vpbraided by Christ with their vnthanke-fulnesse toward the Gospell, so that the case of Sodome is made better. Take heed therefore least we contemne the Gospell, and so committing one of the greatest sinnes wee make our selues guilty of the greatest iudgementes that can fal vpon mankind. The contempt of the Gospell, hath brought the heauy hand of God vpon the Iewes that were Gods owne people. Let vs not be high minded, we are no whit better: but rather feare least God spare not vs, and tremble vnder his grieuous, but yet righteous iudgements, who spareth not those that are deere vnto him when they sinne against him.

Vse 2. Secondly, we are bound to vse the meanes that may further these guiftes in vs, that is, the ministry of the word, which being reuerently vsed, hath a promise of blessing. It is a light vnto our feet and a lanthorne vnto our paths, it setteth vs in our way, and directeth vs vnto our iourneies end. The Apo­stle teacheth, 1 Cor 3. 6. that Paule planteth, Apollos watereth, but it is God that gi­ueth the encrease; to wit, by the planting and watering of the Ministers. The Husbandman tilleth and toyleth about his ground, he soweth his Corne, but he cannot make it spring vp, nor send the earely and latter raine. So is it with the Ministers of the Gospell, the Lordes Husbandmen, they must labour in [Page 130] his field which is the Church, that the people may grow in faith and grace. This reproueth those that attend not to the ordinance of God, with care and diligence, but neglect the worke of the Lord in them. They will not suffer themselues to be ploughed and tilled, that grace may grow in their hearts, as Corne doth in the Fieldes. They say they increase and proceed in the waies of Godlinesse, but they will not vse the meanes which God hath ordained, and therefore they do deceiue themselues. He that heareth not at all, doth not grow at all: he that heareth negligently, groweth slowly in any good thing. For as we sow, so we shall reape. Againe, this checketh the dul­nesse and drowsinesse of such, as when they haue begun in the spirit, would end in the flesh, which say the word is profitable and necessary to gather a Church, but not to continue it; to begin faith, but when it is begun and be­gotten in vs, we need not heare still; we haue faith already by the preaching of the word; we shall not therefore need to frequent the preaching of it still: we haue that wrought in vs which the word is appointed to worke. These men vnder a colour of hauing faith, do scorne and deride the preaching of faith. But the word is not onely the immortall seed to beget vs, but whole­some food to sustaine vs: it is milke for such as are weake, and strong meate for such as are of riper yeares. He neuer had faith by the word, that seeketh not the strengthning of it by the word. It is not enough to haue saith, but we must seeke the encrease and continuance of it; which is continued & pre­serued by the same meanes that it is bred and ingenderd. This it it which the Apostle Peter teacheth in his first Epistle, 1 Pet 1, 23. with Chap 2, 2 that being borne anew, not of mortall seed but of immortall, by the word of God, which liueth and endu­reth for euer, we should as new borne babes desire that sincere milke, that we may grow thereby. Whereby we see, that he calleth the word immortall seed to regenerate vs, and sincere milke to nourish vs, so that we haue as well our growing vp as our first birth by it, and there is a continuall vse of the preaching of the word as well to men that are called aready, as to them that are to be called heereafter. For the end of preaching is, not onely to conuert vs, but to continue vs: not onely to raise vs vp, but to vphold vs: not onely to beget vs to the faith, but to strengthen vs in the faith: not onely to giue the first life to vs, but to renew vs after our manifold slippes and often infirmities. We are euen in the state of our regeneration as a shippe, which if it lye still without vse will rot in the Hauen, and if it be kept neuer so carefully, it will want rigging and repayring. So is it with euery one of vs in this life, Phil 3, 12. we haue not attained to perfection, we alwayes lacke somewhat, we stand in need of renewing and repairing, we must be men­ding that which is impayred, encreasing that which is lessened, restoring that which is decayed, and keeping in his course that which is rightly orde­red.

So then we must acknowledge a perpetuall necessity of the word, to en­crease in vs the graces of Faith and Sanctification, which without vse of the meanes are subiect, if not to dying, yet to decreasing; if not to perishing, yet to diminishing; if not to withering away, yet to a languishing and loosing of those degrees that haue beene begun in vs. Hence it is that the Lord saith, Esay 27, 3. I the Lord doe keepe it, (that is, the Church which is the Vineyard of the Lord) I will water it euery moment, least any assayle it, I will keepe it night and day. It is not with the Ministers of the word as it is with men of other Trades, who when they haue begun a worke and are departed from it, though they returne not to it in a long time, yet they find it in the same case Chrisost. homit. 13. ad popu An­tioch. as they left it. The Gold-smith that hath melted his siluer in the fire, and cast a vessell in the mould, & begun to hammer it with his Tooles, if he lay it aside at night, the next day when he commeth to his worke, he findeth it as he left it. The Car­penter that hath hewed his Timber, or the Mason that hath squared his stones [Page 131] in what sort soeuer they left their worke when they departed from it, in the same they are sure to see it, it is not better, it is not worse, but as it lay, so it continueth. And thus it is in all other Sciences. It is not so in the Art of hearing and teaching, we do not alwaies find the people as we left them, we labour to haue them reformed and made zealous; yet they are no sooner de­parted, but the multitude of businesse, the strength of tentations, the corrupti­ons of their nature, do so beset them and besiege them round about, whereby they are beguiled and ensnared, that they make the worke of reformation more hard and difficult then it was before. This made the Apostle Paule say of the Galathians, that he trauailed in birth againe with them vntill Christ were formed in them, and was affraid least he had laboured among them in vaine, Gal. 4. 11. 19. This also made the Apostles consent and agree toge­ther to visit the Churches where they had preached the Gospell, Acts 14. 22. to confirme them in the truth which they had receiued. For as we eate often for the re­storing of the force of nature, and repairing of the decaies of the body: so it is our duty to heare often, for the making vp of the breaches and ruines that Sinne and Sathan haue made in our soules. We see by daily experience, that after our repentance & the renewing of our mindes, we are subiect to stumble and fal into sinne, and ready to lye long in it, as men cast into a deep and dead sleepe, if we be not awaked with the Trumpet of the Lord in our eares. Da­uid was by the subtilty of the enemy surprized, 2 Sam 12, 7. 13. and drawne to commit two horrible sinnes, Adultery and murther, he lay a long space securely in them, vntill he was by the Prophet Nathan roused vp and recouered. Wherefore as there is a continuall vse and exercise of repentance, so is there a continuall vse of the preaching of the word, that we should not stand at a stay, but en­crease more and more, vntill we come to the fulnesse of the perfect age of Christ Iesus our Lord.

Vse 3. Thirdly, seeing we should desire our owne profit and others, it condem­neth three sortes of men: first, such as stand at a stay: secondly, such as goe backward: thirdly, such as enuy the good and growth of others in the best thinges. The first re­profe. Touching the first, we haue many that stand still and moue not, they are cast as it were into a dead sleepe, call and cry vnto them, lift vp thy voice as a Trumpet, they haue no eares to heare. If one come to a sicke man, and feele his pulses, yet cannot perceiue them to beate or stirre, we will say he is neere vnto death, or in some extasie: so is it with such as haue the word of God preached vnto them, if they be not moued by it to go forward, but we find them at the yeares end, where they were at the beginning, it is an euident signe of a spirituall lethargy and slumber, and that they are in dan­ger of death. He is accounted an euill scholler that learneth not somewhat euery day, but many thousands remaine in the schoole-house of Christ, that are so farre from profiting euery day, that they suffer whole weekes and mo­neths, and yeares to passe ouer their heads, without calling themselues to an account what they haue learned that they knew not before, and wherein they yeeld obedience which they practised not before. If a man should aske them, whether they haue bettered their knowledge, encreased their faith, furthe­red their sanctification more this yeare then before, they cannot yeeld a rec­koning of any accesse is come to any of their guifts. In this number are the greatest sort that liue among vs, they are standers, and not walkers: they are sitters, and not mouers; where you left them this yeare, you shall be sure to find them the next yeare, and many yeares after. They see the time of their life, and the yeares of their age proceed and hasten vnto an end, yet they ne­uer endeauour to proceed in Godlinesse, and to hasten to Gods Kingdome: whereas we should all prouide, that as the outward man decayeth, so the in­ner man may be renewed; and as the body is weakened, so the spirit may be strengthened. Wherefore let all such know, that not to go forward, is to go [Page 132] backward: not to encrease, is to decrease: not to labour, is to loyter: not to go before, is to come behind; and not to proceed is not to profit, but to loose all. Our Sauiour speaking Mat 25, 18, 26, 27, 28, 29. of the seruant, to whom he had giuen one Talent that digged it in the earth, and hid his Maisters money, saith: Thou euill seruant and slouthfull, thou knewest that I reape where I sowed not, and gather where I strewed not, thou oughtest therfore to haue put my mony to the Exchangers, and then at my comming should I haue receiued mine owne with aduantage: take therefore the Talent from him, and giue it vnto him which hath ten Talents: for vnto euery man that hath, it shall be giuen, and he shall haue abundance, and from him that hath not, euen that he hath shall be taken away. Cast therefore that vnprofitable seruant into vtter darknesse, there shall be weeping and gnashing of teeth. Where we see, he went not backward, he lost not that which he had, but he kept his owne, and yet he is called an vnprofitable seruant and is cast into vtter darknesse. So the Apostle reproueth the Hebrewes, because Heb 5, 12. when as concerning the time they might be Teachers, yet they had need a­gaine to be taught what are the first principles of the word of God, and were become such as had need of milke and not of strong meat. The second reproofe. Secondly, it repro­ueth such as runne a while and then giue ouer, so that al their righteousnesse is as a morning dew. These are they which were zealous, but they returne to their old sinnes, and start away as if they had neuer beene the men. This the Apostle condemneth in the Galathians, Gal 5, 7. Chap. 5. Ye did runne well, who did let you that ye did not obey the truth? Hymeneus and Philetus were held to be great Christians, and obtained a good report in the Church, 1 Tim 1 19, 20, and 2 Tim 2, 18. yet afterward they fell away, putting away a good conscience, making shipwracke of faith, and saying that the resurrection is past already, thereby shaking the founda­tion of religion as it were a maine pillar of the building, and so destroying the faith of certaine. In like manner he complaineth of Demas a great professor of the Gospell, 2 Tim 4, 10. that he had forsaken him, and embraced this pre­sent world. Good beginnings helpe not without good proceedings. If a man haue a long iourny to make, what auaileth it to go many miles, if he stand still in the mid-way, he were as good neuer begin as not continue. We see this in Lots wife, she went out of Sodom with her husband and seemed as for­ward as he, but in the end she looked backe, Gen 19, 26. and was turned into a Pillar of Salt. We must forget that which is behind, we must not pause in our race, nor stay to take breath, vntill we come to the end of our course, when wee shall freely breath and rest from all our laboures. We must therefore striue and contend, that we may out-go not onely others, but euen our selues. We must neuer stay our iourney, but alwaies hasten, and so euery day amend our pace, that we runne more swiftly to day then we did yesterday, and to morrow then we did to day. This the Apostle teacheth, setting downe the lawes to be obserued in running, 1 Cor 9, 24. Know ye not that they which runne in a race, runne al, yet one receiueth the prize. So runne that ye may obtaine. And againe, If 2 Tim 2, 5. any man striue for a Maistery, he is not crowned, except he striue as he ought to do. Wee haue in the holy Scriptures many lawes to incite and prouoke vs to walke, to goe forward, to runne, to striue, to wrastle, but we haue none to sit still, to be idle, to loyter, to be carelesse and secure, like to those that stood idle in the Market place, Mat 20, 6. to whom Christ said, Why stand ye heere all the day idle. It is the will of God, that we should alwaies make strait steps with our feet in this life, that when we haue kept the faith and finished our course, we may rest from all our laboures. It is a wofull case, to runne, and neuer to come to the iourneyes end: to labour, and yet to reape no fruit of his labour. This made the Apostle say, 1 Cor 9, 26. I therefore so runne, not as vncertainly: so fight I, not as one that beateth the ayre. It is not enough to runne, except we runne well.

The third re­proofe. Thirdly, it reproueth such as enuy the good blessings of God vpon their bretheren. For if we should desire their profit as well as our owne, and their encrease as wel as our owne, we ought not to repine at their good successe in [Page 133] or heauenly. It is noted to the great praise and commendation of Moses, that when Ioshua enuied the guift of prophesie in the Elders, and would haue Moses to forbid them, he answeared, Num. 11. 29 Enuiest thou for my sake? Yea, would God that all the Lords people were Prophets, and that the Lord would put his spirit vpon them. He cared not what became of his owne credit and estimation among the people, so that God might be honored & glorified among them. The like mind was in Iohn Baptist, when his Disciples tolde him that all men began to flocke after Christ, and to resort to him, whereby they feared the fame of their Maister would decay, he said vnto them, Ioh. 3, 28, 30. Yee your selues are my witnesses that I said, I am not that Christ, but that I am sent before him: hee must increase, but I must decrease. The like wee see, when the Disciples of Christ forbad him that cast out deuils in Christs name, because hee was not one of the Disciples: for Christ said vnto them, Mark 9, 38. Forbid him not, for there is no man that can do a My­racle by my name, that can lightly speake euill of me: whosoeuer is not against vs, is on our part. Let vs take heede of this enuy, which is a greefe arising of ano­ther mans prosperity, alwayes ioyned with a secret kinde of malice towardes him that is enuied. This is a wilde plant springing vp in the soule, which destroyeth true Charitie, reioysing at the euill, and sorrowing for the good that befalleth our Brethren. And howsoeuer enuie be noysome and perni­tious to others, it is more hurtfull to him that possesseth it, it tormenteth his minde, it wasteth his bodie, it fretteth his minde, it shortneth his dayes, and it destroyeth his soule. It setteth him on worke to backbite and slaunder his Neighbour, and to denie him all duties of humanity. So then, enuy, hatred, and back-byting, alwayes go together, as three Cankers, and euill sores, that consume the bodie, hurt the good Name, lessen the guifts, and repine at the goods of our Brethren. And if it be euill to enuy the guifts of God, & our eye should not bee euill, because the Lords eye is good: Much more euill is it, to scorne, mocke, and disgrace the guifts of God in his Seruants, as pro­phane Beasts, and Heathnish Atheists doo in these dayes, saying; you are an holy Brother, you are a Saint, you are a man of God. This sitting downe in the seate of Scorners, is woorse then dwelling in the foule and irkesome Caue of enuie; and therefore, let vs beware thereof. Let vs praise the guiftes of GOD, in whomsoeuer wee finde them, whether in Friend or enemy.

Vse 4. Lastly, seeing we should all seeke to profite our selues and others in god­lynesse, we must know that it is our dutie to stirre vp the guifts of God in vs, that we do not burie them as in a Graue: we must exercise the guifts that we haue by continuall practise. Vse maketh men prompt and readie, want of vse maketh men vntoward. Let vs take heed we do not quench the spirite, and grieue him. The spirit of God is in many respectes resembled to fire, which purgeth some things, consumeth other things, and heateth other thinges. So doth the Spirit of God purge, consume, and warme. It refineth and purifieth vs as mettall is from drosse, it wasteth and consumeth sinne in vs as straw and stubble, it kindleth in vs the heate of zeale, and warmeth vs when we are fro­zen in our sinnes. Now, as the Spitit is compared to fire, so our sins are like­ned to Water; Water wee know will quench the Fire, Sinne will quench the Spirit. Let vs therefore blowe this Fire, let vs kindle the Coales of it, let vs stirre vppe the Brandes, and put more matter to it, that it die not. The Priestes in the time of the Law, Leuit. 6, 5. & 9, 24. and 10, 1 were appointed to maintaine the Fire vp­pon the Altar day and night, that it should neuer goe out, because it was from Heauen, and they were forbidden to offer straunge Fire. So the A­postle warneth Timothy, and 2 Tim. 1, 6. putteth him in remembrance that hee stirre vp the guift of GOD which is in him, by the putting on of his handes. Obiection. But heere some man may Obiect; If the Spirit it selfe may be lost, then much soo­ner and easier the lesser guifts? Answere. I answer, the Spirit of Faith and regeneration [Page] can neuer be quite lost, for the faithfull and regenerate are begotten not of mortal, but of immortall seede; their knowledge is like the light of the Sun, the others are like the brightnesse of the lightning, and flashing in the ayre, which shineth for a season, and by and by vanisheth and fadeth away. True it is, the best gifts may decay, but not die; they may be weakned, but not quite wasted; they may be lessened, but not vtterly lost. They may seem to perish, and be wholy gone in time of tentation, as we see in Dauid, Peter, and many others, yet euen then they remaine in them, though not felt, as fire couered in the ashes, or as the light ouer-shaddowed with a cloud. This the Apo­stle Iohn testifieth, saying; 1 Iohn 3, 9. Whosoeuer is borne of God sinneth not, for his seede remayneth in him, neyther can hee sinne, because hee is borne of God. Where hee teacheth, that Faith and Loue of Holynesse are neuer lost, which serueth to the comfort of the Godly, not to nourish securitie of the Flesh in them­selues.

‘[ The fellowship or communication of thy Faith.]’ Heere we see how the Apo­stle in the matter of his Prayer which hee vsed for Philemon, intreated for the communicating and fellowship of his gifts, that is, that they should flow and yssue out, to the good and benefit, to the profit and bettering of others. Doctrine 2. The guiftes which we haue receiued, must tend to the good of others This teacheth vs, that the guifts and blessings of God, whether temporall or eter­nall, bestowed vpon any, must not lye hid or dead, but be vsed and employed to the good of others, and so yeelde a fellowship and communion to others. Whatsoeuer good things we haue receyued, we must haue them, not for our selues alone, but for the good of others. This we are taught in the Para­ble of the Scribe taught of God, vnto the Kingdome of Heauen, Math. 13, 52 and 25, 14. Luke 19, 13. hee is like­ned to an House-holder, which bringeth foorth out of his Treasure, thinges both new and old. His olde and new store must not be kept to himselfe, but be brought forth, and serue for his fellow Seruants.

So in the parable propounded, Luke 19. this appeareth; A certaine Noble-man went into a farre Countrey, to receiue for himselfe a Kingdome, and so to come againe: and hee called his tenne Seruants, and deliuered vnto them tenne peeces of Money, and sayde vnto them, Occupy till I come. And afterwarde, the first came, saying; Lorde, thy peece hath encreased tenne peeces: and the second sayde, thy peece hath encreased fiue peeces. The Apostle likewise sheweth, that all the guifts of Wisedome, Knowledge, Faith, Prophesying, the guiftes of healing, the operation of great works, the discerning of spirits, the diuersity of toongs, the interpretation of tongues 1 Cor. 12, 7. are distributed to euery man seuerally to profit withall, and for the good of the whole body. And speaking of such as haue temporall thinges, hee chargeth Timothy to charge them that are rich in this world, that they be not high-minded, nor trust in vncertaine riches, but in the liuing God who giueth vs abundantly all things to enioy, that they do good, and be rich in Good-workes, and bee ready to distribute and communicate. All blessings therefore are to bee communicated and distributed to others, they ought not to be laid vp in a Napkin, or be buried in the earth, or be co­uered vnder a bushell, as the manner of many men is.

Reason 1. The Reasons of this truth, are to be sought out and considered of vs. First, we are seruants vnto all, to do them good, and to further their saluation. True it is, the faithfull are most free, being set at liberty by Christ from the cursse of the Lawe, and from the Dominion of sinne, according vnto the saying of Christ. Iohn 8. If the Sonne make Iohn 8, 36. you free, you shall bee free indeede. Notwith­standing this freedome, it is a part of their dignity to be the seruants of God, and a part of their duty to bee seruants to men, to seeke their good, to pro­cure their benefite, to further their edification, and to finish their saluation. This is it which the Apostle Paule setteth downe, 1 Cor. 9, 19. Though I bee free from all Men, yet haue I made my selfe Seruant vnto all Men, that I may winne the more. Wee are brought into the World, to doo good to [Page 135] others, and to be as Candles to giue light to others, rather then to our selues. This made the same Apostle in another place say, 1 Cor 4, 5. We preach not our selues, but Christ Iesus the Lord, and our selues your seruants for Iesus sake. If then, the Ministers be the seruants of the Church, and all men Seruauntes one toward another; wee must in all thinges shew our selues Seruants, by seruing the necessities, and seeking the good of all our Bretheren amongst whom we liue.

Reason 2. Secondly, we are members of the same body, and therefore in this respect should profit one another. We see it is so in euerie part of our bodye; the eye seeth not for it selfe, the head inuenteth not for it selfe, the hand worketh not for it selfe, the foote walketh not for it selfe, but they do these duties for the whole body. Thus it ought to be among all the faithfull; if Christ Iesus be our head, we must bee affected as mutuall members one to another. So the Apostle teacheth, that as the 1 Cor. 12, 12 bodie is one, and hath many members, and all the members of the bodie, which is one, though they be many, yet are but one bodie; euen so, is Christ. And afterwarde, If one member suffer, all suffer with it: if one member be had in honour, all the members reioyce with it. If then we had Faith to beleeue, that we are neerely ioyned together, one to another, as members of one body, we would faithfully employ our selues to the good and comfort one of another.

Reason 3. Thirdly, we are all of vs Stewards and disposers of the manifold graces of God. For God being as a great Noble-man that hath a great house, ruleth all things in it by his Steward. So hath God committed his goods to vs, and made vs Stewards of his family, to Minister in season to all in the Housholde; and he will take an account how we vse them, when it shal be saide to vs, Giue an account of thy Stewardship, for thou mayst be no longer Steward. This is the reason vrged by the Apostle Peter, 1 Pet. 4, 10. Let euery man as he hath receiued the guift, minister the same one to another, as good disposers of the manifold grace of GOD. Seeing then, we are made Seruants, Members, and Stewards, to serue one to another, to helpe one another, and to Minister one to another, we are bound to respect the faithfull as our fellow-seruants, to doo them good as our fel­lowe members, and procure their benefite as partes of the same Family with vs.

Ʋse 1. The Doctrine beeing thus cleared by store of witnesses, and by strength of Reasons, let vs not passe from it, vntill we see the Vses of it. First of all, this teacheth vs to remember and minde the benefit and good of others, and not onely to desire, but to effect the same, as much as we can, especially their eternal good. It is a good thing to doo good vnto the bodies of our Brethe­ren; but the cheefest good is to doe good to their soules. There is none of vs but haue receiued some guift, and by the vse thereof may do some good. God indeed with a liberall hand distributed his blessings, hee hath not dealt couetously, niggardly, and sparingly toward vs; but liberally, richly, boun­tifully. He hath giuen all his goods among vs all, hee hath not giuen all to euery one, but he hath bestowed some to one, and some to another, in one measure to this man, in another measure to that man. But howsoeuer the number of our guifts bee small, and the measure of them little, yet no man hath so small a number, or so little a measure, but hee may gaine some glo­rie to God the giuer of them, and doo some good to his Brethren by the vse of them.

We see in the Parable, he that had receyued fiue Talents, encreased fiue o­ther Talents; and hee that had receyued two Talents, gained other two also; and these are called good and faithfull Seruants. The Apostle Paule writing to the Phillippians, Phil. 2, 4. Looke not euerie man on his owne thinges, but euerie Man also on the thinges of other men. Heereby such are reprooued, as are Lo­uers of them-selues, inuent for them-selues, care for them-selues, labour [Page 136] for themselues, and do the duties of their calling for themselues: these doo not mind or meane any good to the Church, or to their poore Brethren, they care for nothing but their owne aduantage.

Ʋse 2. Secondly, seeing such are reproued as haue gifts, and yet vse them not but hide them, and so diminish them by ydlenesse & want of conscience. Such as vse their gifts, do encrease them; such as vse them not, decrease and diminish them. The first re­proofe. It is the iust iudgement of God vpon all vnconscionable persons, that haue receiued gifts in a great measure, & neuer imploy them or bestow them to the profit of others; they haue their gifts taken from them, their knowledg is diminished, their iudgement corrupted, their memory decayed, their zeale quenched, their diligence abated. We see this in the Ministers of the Gos­pell, who are made able and apt to teach, who are filled and furnished with gifts answereable to their calling, to do good in their places, when they grow sloathfull, and spend their dayes without care and conscience of their duties, they are infatuated of God, and abhorred of men, they run into grosse errors, and are made ridiculous euen to children. This is it which the Prophet long ago prophesied, and threatned from God to fal vpon these proud & prophane men, Zach 11, 17 O Idoll Shepheard, that leaueth the flocke, the sword shall be vpon his arme, and vpon his right eye: his arme shall he cleane dried vp, and his right eye shall bee vtterly darkned. The like we may say also of the people, who haue profited by the preaching of the Gospell, and gathered much instruction, to their great comfort, when they beginne to stand at a stay, and to cease the course into which they are entred; all things go backward with them, they becom luke-warme, they haue lesse knowledge (I speake of many of our professors) then they had; ten, yea twentie yeares agoe: their zeale is turned into coldnesse, their forwardnesse into backwardnesse, their Prayers into pleasures, their ear­nestnesse into negligence, their loue into loathing, their hearing into dul­nesse and deafenesse, their eares aie stopped, and are made hard and heauie; they were wont to draw others to the exercises of Religion, but nowe them­selues stand in neede to be haled and pulled vnto them: they were woont to light a Candle, and lead the way to others, now their light is put out, and they remaine in darknesse themselues.

These men through their benumming and back-sliding, cause the name of God to be euill spoken of, raise a scandall vpon their profession, bring an euil name vpon the word, and open the mouths of wretched men to speak against true Religion, and all those that do embrace it. True Religion is a woorthy worke, and a great building, it requireth harde labour, great patience, much striuing, and long continuance, whereof our Sauiour Christ putteth vs in mind, when he saith, Luke 14, 28. 29. Which of you, minding to builde a Tower, sitteth not down before, and counteth the cost, whether he haue sufficient to performe it, least that af­ter he hath laide the foundation, and is not able to performe it, all that behold it be­gin to mocke nim, saying; This man began to build, & was not able to make an end. Wherefore, it standeth all Pastors & people vpon, to remember from whence they are falne, and to do their first workes, lest God come against them in his anger, and vex them in his fore displeasure. The calling of the Ministery is an high calling; it is one of the highest callings; but if wee make it a calling of ease and ydlenesse, feeding our selues, and not teaching the people, we dis­grace our office, and make it most vile with God and men. This is it which our Sauiour expresseth vnder the comparison of Salt, when hee saith, Luke 14, 35. Salt is good, but if Salt haue lost his sauour wherwith shall it be salted? It is neither meet for the Land, not yet for the Dunghill, but men cast it out. All other things, though corrupted and spoyled, yet retaine some other vse; as we see in Wine when it is sower, in a Tree when it is dead and withered, and in straw when it is rotten, they are turned into other vses; but if Berent. in Luke 14. the Salt be vnsauoury, it is good for nothing, it is hurtfull for the Land, it is vnprofitable for the Dung­hil, [Page 137] no reckoning or account is to be made of it, Socrat. lib. 3. cap. 13. but to be troden vnder foot as vnsauoury. So then, such as are made Ouer-seers of others to teach the Church, and watch ouer the people of God, are reproued, being idle & sloth­full, and such as will take no paines in instructing those that are committed vnto them. Let Ministets be diligent and watchfull to doe the duties of their calling: let them preach the worde in season, and out of season; let them be­ware of sluggishnesse and slothfulnesse. Al such as are idle and negligent, are not worthy to be maintained, they vsurpe that hire which they receiue, they haue no right or interrest to liue of the Gospell, that doe not preach the Gos­pell; they haue no iust title to eate the milke of the flocke, that do not feede the Sheepe, albeit they may claim their wages by the Lawes of men, yet they are no better in the account of the high God, then Theeues and robbers that liue by ruine and spoyle of the people, Gal. 6. 6. who are partakers of all their goods, and yet like wrongfull vsurpers, they wil not teach them in the word; yea the good ordinances of men require, that such as receiue wages should doo the worke, and such as take the hire, should take the paines.

If any man haue an house to build, if he see the Carpenter and Mason idle, and do nothing, so that the frame to bee set vp, is in no greater forwardnesse in the end of the yeare, then it was in the beginning, will hee pay them their wages? Or if we haue any businesse to do, will we pay the workemen before the worke be finished, or if they let it alone and leaue it vndone? And shall it go worse with the people of God, then all other that hire labourers to labor for them? Or shall they alone be constrained, to maintaine and sustaine ydle Lubbers and loyterers that can do nothing, or will do nothing, more then a Child of seauen yeares old may do as well as themselues? We are the Lordes Builders, and spirituall Masons to build his Church; we are his husbandmen to Till his ground; we are Shepheards to feede his flocke. It is out dutie to frame his building, and euery day to adde somewhat to the building. It is our duty to Plough vp the fallow ground, and sow the precious seed of the word among them, that they may grow thereby. It is our dutie to feed his Sheepe with wholesome food, and to lead them into greene pastures. If we bee not carefull to do our worke, there is no reason we should receiue his wages; and if we care not to discharge the duty, we cannot with a good Conscience take a penny: if we will be at no paines, what warrant haue we to make any gaines by our ydlenesse. God hath prouided for vs a liberall allowance; hee requi­reth of the people a cheereful performance thereof, and he chargeth the mini­sters to haue a carefull remembrance to labour in the Lordes haruest, that so they may eate their owne bread, and not liue by the sweate of other mens browes. It is a generall rule deliuered by the Apostle, binding all persons and degrees of men, 2 Thes. 3, 10 11. Euen when we were with you, this we warned you of, that if there were any which would not worke, that he should not eate: for wee heare, that there are some which walke among you inordinately, and worke not at all, &c. Let all such therefore, as are negligent in the work of the Lord, and stand ydle with­out employment, consider, that as God hath giuen no guifts to be ydle, but to be vsed, so he would haue no ydle persons to bee maintained, he doth grudge them their meate, he dooth not allow them a Morsell of bread, he regardeth not though they starue, that will not set their handes to labour. For, he in­hibiteth and forbiddeth his Church and people, to bestowe any thing vppon sluggards, or to giue them any succour, to the end, that the forcible weapon of necessity may constraine them to set their hand to worke, and also to busie themselues in the Calling which they professe. And this standeth with ex­ceeding great equitie, and good reason. For, what is meate, but the rewarde of Labour? And what is the Wages which they haue, but the re­compence of the Worke? Or, what is hyre, but onely the reward of paines-taking?

Now, he that doth no good, but is vnprofitable to mankind, and is not dilli­gent in his businesse, what right or reason is it, that he should be rewarded as a Labourer? The second reproofe. Moreouer, they are heere reprooued, that vse their guiftes [...]o the hurt and hinderance of others. For, if such be iustly blamed and condemned, as hide their guifts to their hinderance, and vse them not to the benefit of others, they are much worse, that abuse them vnto euill, that vse their wit to vnder­mine the ignorant, their wisedom to beguile the simple, their learning to sub­uert the truth, their knowledge to ouerthrow the faith, their riches to vndoo the poor, their credit to crosse iustice, their authority to disdain, their strength to oppresse the weake, their power to contemne others, and euery gift to the dishonor of the giuer, as the Serpent did his wilinesse to deceiue. These are al like mad men armed. It were better that a mad man had no armour and wea­pon, then that he should vse, or rather abuse them, to the death and destructi­on of others: so it were better these men wanted these guiftes, then that they should prophane them to the dishonour of God, to the hurt of others, and to the bringing of a fearfull iudgement vpon their owne soules. It were better to do nothing, then to do euill; as we say, it is better to be ydle, then to be ill occupied. It were better to let the sword rest in the scabbard, then to drawe it out to wound the innocent; to let our riches corrupt, and our garments be moth-eaten, and our treasure be cankred, then we weare them with pride, & wast them in drunkennesse, whoredome, and all wickednesse. We must one day giue an account vnto God, both what we haue receiued, and howe wee haue bestowed that which we haue receiued. If the Marchant that hath had his Factor in a strange Country, wasting his goods committed to him on har­lots, and in riotous liuing, will call him to an account how hee hath spent his time, and mispent his goods; shall wee not thinke that the eternall God will summon vs before the barre of his iudgement seate, to giue in a reckoning & an exact account what we haue done with such guifts as he hath lent vs, and how we haue bestowed them?

The third re­proofe. Thirdly, they are here also reproued, which bar and lock vp such guifts of such, as might be profitable to the Church and Common-wealth, which suffer them not to imploy their guifts, that desire to imploy them, which doo little good themselues, and yet hinder those that would do good. The Dogge that lyeth in the manger, will not eate the Hay himselfe, nor suffer the Oxe that la­boureth to eate of it. So we haue lamentable experience of such men, or ra­ther Beasts, as open not their own mouths, but haue learned to shut the mou­thes of others that would preach the gospell. These are like to Amazia, that proud Priest of Bethel, that falsely informed the King against the true Prophet of God Amos, and charged him to hold his peace, Amos 7. 10, 12. hee sent to Ieroboam king of Israel, saying; Amos hath conspired against thee in the midst of the house of Is­rael, the Land is not able to beare his words. And hee saide to Amos, O thou the Seer, flee thou away into the Land of Iudah, and there eate thy Bread, and prophesy there, but prophesie no more at Bethel, for it is the Kinges Chappell, and it is the Kings Court. These are like to the cruell Priests and Prophets, that suffered not Ier. 26, 8. & 38, 6. Ieremiah to publish the word of the Lord, but stopped his mouth, and clapt him vp in prison, and if their rage had not bin repressed, and their malice restrained, they woulde not haue rested, till they had put him to death, and brought him to destruction. He was as a silly Lambe in the iawes and clawes of blood-sucking Wolues, and led vnto the slaughter, hee sought not anie re­uenge against them, but onely said, Ier. 26, 14. 15 As for me, bohold I am in your hands, do with me as ye thinke good and right: but know ye for certaine, that if ye put mee to death, ye shall surely bring innocent blood vpon your selues, and vpon this Citty, and vpon the Inhabitants thereof, for of a truth the Lord hath sent me vnto you, to speak all these words in your eares. These are like to the Acts 4, 17. and 5, 28. chiefe Priest and Pharisies, who threatned and charged the Apostles that they should thenceforth speake [Page 139] or teach no man in Christs name; but they answeared, We ought rather to obey God then men. And againe, Whether it be right in the sight of God to obey you ra­ther then God, iudge ye. These are like to that ambitious Diotrephes, mentioned by the Apostle Iohn in his third Epistle. 3 Iohn 9, 10 who as hee loued to haue the prehe­minence among them, so hee pratled against the true seruants of God with malicious words, and not therewith content, neither hee himselfe receiueth the Brethren, but forbiddeth them that woulde receiue them, and thrusteth them out of the Church. It is an horrible sinne to take away the preaching of Gods word from men. For whatsoeuer men pretend to excuse their sinne, and what Figge leaues soeuer they patch together to couer their shame, they are guilty of the destruction and damnation of so many soules, as by them might haue bin instructed. Iudas was guilty of an hainous sinne for betraying and deliuering the body of one innocent to a temporall death: but these shall be arraigned of high treason against Iesus Christ, who betray many thousand soules into the hands of Satan, and throw them into the iawes of death, euen of eternall death. Such are the bloody Papists, which deny the vse of the scrip­tures to the people, and debarre them of the meanes of getting knowledge. And such are all carnall Gospellers, which thinke the preaching of the Gospel, to be a needlesse and superfluous thing, and account the people to haue suffi­cient, so that they haue a praying Ministry alone, and the seruice read distinct­ly among them. Let vs therefore take heede, that we doo not stoppe the course of the Gospell, or put out the light that would shine into our hearts, but rather further (with all our power) the trueth that God hath set vp a­mong vs, and spread abroad his sauing health, that so glory may be gained to his name.

The fourth reproofe. Lastly, it reprooueth the neglect of employing the gifts of God bestowed vpon them; that is, in the people. Whether God haue giuen vs spiritual gra­ces or temporall blessings, we must take heede how we vse them. We are rea­die to heare, and willing to learne the faults of the Ministers; yea, we can speak of them our selues, and talke of them all day long; wee can tell that some vse not their guifts to the good of the Church, others abuse them to the hurt of the Church: but neuer consider how themselues employ their owne guifts, or what account they shall giue to God that hath bestowed them. The benefite of them, is not in hauing of them, but in the vsing of them; not in the enioy­ing, but in the employing; not in the possessing, but in the practising. Not to vse them, is all one as if we had them not. For, as the couetous man wanteth as well the things that he hath, as those which he hath not, so doo these slug­gards receiue the grace of God in vaine, which haue the vse of those thinges they enioy, no more then of those things which they haue not obtained. This made the Apostle say, Heb. 6, 11, 12 We desire that euerie one of you shew the same diligence, to the full assurance of hope vnto the end, that ye be not sloathfull, but followers of them which through Faith and Patience inherit the promises. God is constrained often­times to take away the means that he sendeth for our good, whē we make no good vse of them; he taketh away good Pastors, he sendeth & setteth vp euill Pastors in their roomes, when we do not profit, nor are careful to make others profit by vs. This the Prophet Zacharie denounceth from the mouth of the Lord, Zach. 17, 16 I will raise vp a Shepheard in the Land, which shall not looke for the thing that is lost, nor seeke the tender Lambes, nor healt that that is hurt, nor feede that which standeth vp, but he shall eate the flesh of the fat, and teare the clawes in pee­ces. This also Christ our Sauiour teacheth in the Gospell, Math. 13, 12 Whosoeuer hath, to him shall be giuen, and he shall haue abundance: but whosoeuer hath not, from him shall be taken away, euen that he hath.

Furthermore, in the parable of the man, that going into a farre Countrey, called vnto him his seruants, and deliuered vnto them his goods; we see that the euil seruant, that hauing receiued a Talent hid it in the ground, & brought [Page 140] onely a Talent to his Maister againe, hath Math 25, 28. that taken from him, and it is gi­uen to him that had gotten and gained fiue Talents. It is accounted an euill Tree, not that onely which bringeth forth euill fruit, but that also which brin­geth forth no fruit. It is accounted euill ground, not onely that which bea­reth Thornes and Briars, but that also which bringeth forth no Corne for the vse of man. He is accounted an vniust steward, not onely that wasteth his Maisters goods & conuerteth thē to his own vse, but he that keepeth them safe and sound without imployment, which he had receiued to lay out, to dispense and to distribute. He is accounted an euill seruant, not onely that selleth to others or reserueth to himselfe his Maisters Corne which he should haue sow­ed in the earth, that it might haue brought forth great increase and a plenti­full Haruest, but he that keepeth it by him, and in the end deliuereth it backe in the same manner and measure that he tooke it. So are we vnfaithfull ser­uants, vniust Stewards, and euill bestowers of our Maisters mony, if we let it lye by vs, and do not imploy it to some gaine. If then they be blamed and vnrewarded that gaine nothing, what shall they be esteemed, that loose the Stocke, and dash away the principall. Againe, if God haue giuen vnto vs this worldes good, he requireth of vs to do good with it, to helpe those that are in want, and to distribute to the necessities of the Saintes. Hath God beene liberall to vs, that we should be hand-bound and heart-bound vnto others? He hath left the poore with vs, that we should be in stead of God to them, Exod 4, 16. as Moses is said to be giuen to Aaron in Gods stead as a wise Councellor, so we are appointed to be vnto them as a wise distributer, supplying that which is wanting vnto them. How should God giue much vnto vs, when for his sake we will not giue a little. If we were in their case and condition, and had experience how great the misery of want is, and how heauy the burden of po­uerty is, we would be willing to be refreshed, comforted, and eased: Mat 7, 12. There­fore whatsoeuer ye would that men should do to you, euen so do ye to them, for this is the Law and the Prophets. Whatsoeuer we do vnto them, shall not be vn­regarded, or vnrewarded: we sow it in a fruitfull ground, and we shall reape it againe with great encrease.

Vse 3. Lastly, seeing we must imploy that which we haue receiued to the bene­fite of others, it serueth greatly to comfort such as haue beene careful to com­municate to others rhose thinges that they haue receiued, and to make them partakers of the same comfort that they haue reaped by them. It is a blessed thing when men haue endeuoured to their power to benefit others, to exhort them, to admonish them, to comfort them, to refresh them, and haue vsed our guiftes to the profit of our bretheren. O what a wonderfull comfort and consolation shall it be vnto vs when we must leaue this world and go the way of all flesh, to remember that we haue not spared to do good to others, wee haue not failed to benifit others, we haue not ceased to scatter abroad a part of that which we haue gathered. Let vs lay this to our heartes and apply it to our consciences, both we that are the Ministers and you that are the people. If we that are made watchmen ouer the Citty of God, and ouerseers of the Church, shall to the vtmost of our power imploy our guifts and spend our selues to giue light to others, God will not forget the labour of our hands, but great shall be our reward in heauen, according to the promise mentioned in Daniell the Prophet, Dan 12, 3. They that be wise shall shine as the brightnesse of the Fir­mament, and they that turne many to righteousnesse shall shine as the Starres for euer and euer. Heereunto accordeth the answere of Christ to the question of Peter, Luk 12, 42, 43. Who is a faithfull Steward and wise, whom the Maister shall make Ruler ouer his houshold, to giue them their portion of meat in season? Blessed is that ser­uant whom his Maister when he commeth shall find so doing. We shall find more comfort of conscience and ioy of heart, and gladnesse of spirit, when we depart this life, that we haue beene faithfull in that little committed to our trust, and [Page 141] made others partakers of it as well as our selues, then if wee had great abun­dance of earthly blessings, and were owners of the whole world.

The like comfort shall all faithfull people of God find, that haue distributed their Maisters goodes, they shall receiue their reward, according vnto their worke. We see the haruest is answereable to the seed time, and they shal reap as they haue sowed. Then they shall tast the sweetnesse, and reap the comfort of their labor, bestowed in applying themselues to the profit of others. Their last day shall be a blessed day vnto them, when they shall finde God as readie to communicate vnto them his glory, as they haue bin to do to others their duty, and to bestow vpon them the fruits of mercy, and the works of charity. The greatest good is to seeke to gaine their soules; the next, is to giue to their bodies. On the other side, howe vncomfortable shall that day of our lepar­ture be, how wofull and full of trouble, bringing horror of conscience, vexa­tion of spirit, and confusion of face: Woe then, woe (I say) to all idle Mini­sters, and sluggish people, that when they are to bee gathered vnto their Fa­thers, and ly vpon their death beds, cannot remember what good they haue done, but shall bee troubled and tormented with the consideration of this, what good they might haue done, that they might haue beene fruitfull trees, but haue beene barren; Good ground, but haue beene euill. These men haue nothing else to muse and meditate vpon, but how they haue spent whol dayes and nights, whole moneths and yeares, in eating and drinking, in fea­sting and company, in pleasures and pastimes, in surfetting and drunkennes, and what comfort shall their poore distressed soule, and languishing bodye, feele in that day, but crie out with a lamentable cry, and a pittifull howling, able to mooue the stones, and to pierce the rockes, that all is vanity, and then condemne their folly, that haue placed their happinesse in this vnhappinesse, and the ioy of their spirit, in this sorrow of their heart. For, if that be true which the Prophet saith, Psal. 128, 1, 2 Prou. 10, 4. Blessed is euerie one that feareth the Lord, and walketh in his wayes: when thou eatest the labours of thine hands, thou shalt be blessed, and it shall be well with thee: It is no doubt as true, that such as eate not the fruit of their labors, but eate the fruite of their lazinesse and loytering, are accurssed. This is it which our Sauiour addeth, Luke 12, 45 46. If that seruant say in his heart, My Mai­ster doth deferre his comming, and shall begin to smite the Seruants and Maidens, and to eate and drinke, and to be drunken; The Maister of that seruant will come on a day, when he thinketh not, and at an houre when he is not ware of, and will cut him off, and giue him his portion with the vnbeleeuers, & that Seruant that knew his Maisters will, and prepared not himselfe, neither did according to his will, shall be beaten with many stripes. Where he teacheth, that as eternall life is the re­ward of diligence, and discharge of our duty, so is eternal destruction the wa­ges of all idle bellies.

Such as do no good to others shall know at the last that they haue indeed done no good vnto themselues. The more seruiceable wee haue beene to others, the more profitable shall we be in the end to our selues, and the com­fort of all shall be felt in our hearts, when wee shall say with the Apostle, 2 Tim. 4, 7, 8 I haue fought a good fight, I haue finished my course, I haue kept the Faith, henceforth is laid vp for me the Crowne of righteousnesse, which the Lord the righteous iudge shall giue me at that day, and not to mee onely, but vnto all them also that loue his appearing. A notable example heereof, wee haue in Obadiah, who was Go­uernor of Ahabs house, when he saw himselfe in distresse of famine, & in fear least Eliah should depart, he called to remembrance the fruits of his Faith, the worship of God, and the fauour shewed to his children, and heerein hee was comforted. When Iezebel 1 Kin. 18, 13 slew the Prophets of the Lord, he hid an hun­dred men of the Lords Prophets by fifties in a Caue, and fed them with bread and water. Let vs therefore neuer bee without such arguments to comfort vs, wee shall finde the benefit of them when we are in trouble, and especially when we are going out of the world.

‘[ And that whatsoeuer good thing is in you through Christ Iesus may be knowne.]’ The Apostle in these wordes, mentioneth this to be the cause, why he would haue the guifts of God bestowed vpon Philemon, to be communicated to o­thers, because by that meanes, they might be made knowne to others, and ac­knowledged by others, and so spread abroad farre and neere. Doctrine 3. The good­nesse of God toward our selues or other must be made knowne. Wee learne from hence, that it is the duty of euery one to manifest and shew forth, yea, to spread abroad and to speake of the guifts of God bestowed vpon themselues and others. When God is good toward vs, and distributeth his graces among vs, we must be ready to confesse and acknowledge them, when we feele them in our selues, or see them in others. This our Sauiour Mat 5, 16. teacheth Math. 5. Let your light so shine before men, that they may see your good workes, and glorifie your Father which is in Heauen. Thus the spirit of God in the Scriptures remem­breth the righteousnesse of Noah, the faith and obedience of Abraham, the patience of Iob, the chastity of Ioseph, the meeknesse of Moses, the single heart of Dauid, the sincerity of Nathaniell, the labours of Paule, the repentance of Peter, the restitution of Zacheus. Christ Iesus publisheth the graces of God that shined in Iohn Baptist, Iohn 5, 35. he saith he was a burning and shining Candle, and that they would for a season haue reioyced in his light. The Apostle de­clareth 1 Tim 4 14. that the faith of the Romanes is published throughout the whole world. The praise of Timothy was noysed and notifyed in the Church, wher­of Paule putteth him in mind to make his proceedings answearable to his be­ginnings and to the hope that was conceiued of him, 1 Tim 4 14. Despise not the guift that is in thee, which was giuen thee by prohecie, with the laying on of the handes of the company of the Eldership. So likewise the fact of Mary, annointing the bo­dy of Christ, and working a good worke vpon him to bury him, is comman­ded to be made knowne, and not kept secret, Mat 26, 13. Verily I say vnto you, wheresoe­uer this Gospell shall be preached throughout all the world, there shall also this that she hath done be spoken off, for a memoriall of her. Thus the Apostle remembreth the 1 Thes 1, 3. effectuall faith, and diligent loue, and the patience of that hope in our Lord Iesus Christ which was in the Thessalonians. So he recordeth and com­mendeth the liberallity that was in them of Macedonia toward the poore Saintes at Ierusalem that were in distresse. All which Testimonies serue to teach vs, that it is our duty to publish the guifes of God vpon vs or our bre­theren, not to hide them: to spread them abroad, not to smother them: to make them knowne, not to couer and conceale them to our selues.

Reason 1. And albeit these examples may be sufficient to moue vs to embrace this as a certain truth, yet we haue sundry reasons yeelded in the Scriputre farther to confirme it vnto vs. First, to the end that Gods graces being seene & knowne he may be glorified and blessed for them, who is the author and giuer of them. It ought to be our chiefest desire and study, that God may haue his praise and glory among vs. This is that reason which Christ our Sauiour pointeth out vnto vs, when he commandeth vs to shew forth our good workes in our life, Mat 5, 16. that God our Father may be glorified which is in heauen. One end of good workes is the glory of God. They can neuer please him, vnlesse they ayme at that marke, and tend to that end. This the Apostle Peter teacheth, 1 Pet 2. Haue your conuersation honest among the Gentiles, that they which speake euill of you as of euill doers, may by your good workes which they shall see, glorifie God in the day of visitation. The glory of men and the magnifying of their name is not to be sought after; but of God, to whom all glory is due.

Reason 2. Secondly, we are to make knowne the guiftes of God in our selues or in others, because the more they be knowne, and the farther they are spread, the larger praise and more aboundant thanksgiuing may be giuen vnto God and yeelded to his name by many. The rendring of thankes vnto him is a sacri­fice that smelleth sweetly in his Nostrils. The Apostle speaking of the libe­rallity of the Corinthians, and exhorting them to the workes of mercy, he [Page 143] vseth this reason, that by beholding of them, not only the godly are refreshed, but God is glorified, 1 Cor. 9, 11, 12. That on all parts ye may be made rich vnto all liberalitie, which causeth thorough vs thankesgiuing vnto God, for the ministration of this seruice, not onely supplieth the necessities of the Saints, but also abundantly causeth many to giue thankes to God. The reason is direct, and of great force.

Reason 3. Thirdly, in respect of others, because the more the goodnesse and graces of God are spoken of, and the more largely they are dispersed, the mo by that meanes may be prouoked & stirred vp to an imitation and following of their example, and to a treading in their steps. This is another end that we ought to respect in publishing the mercies of God to draw others to do the like, and to prouoke them as by an holy emulation of their godlinesse. Hence it is, that the Apostle stirring vp the Corinthians to a bountifull helping of the Saints at Ierusalem, he setteth before them the example of the Churches of Macedonia, that they should follow them, 2 Cor. 8, 1, 2. We do you also, to wit Bretheren, of the grace of God bestowed vpon the Churches of Macedonia, because in great triall of affliction their ioy abounded, and their most extreame pouertie abounded vnto their rich libe­rality. Hauing set before them this glasse to looke vpon, and in it to beholde themselues, that albeit the Macedonians themselues had heauie burdens laide vpon them, and many charges of their owne that pressed them down, where­by they were made poore, yea extreame poore, yet they hung not backe, but were forward according to their power, yea, beyond their power to succour others. He exhorteth the Corinthians heereupon, Verse 7. That as they abounded in euerie thing, in faith, and word, and knowledge, and in all dilligence, and in their loue toward the Apostles, euen so they should shew themselues to abound in this grace also. Likewise hee commendeth the Thessalonians, that they became followers of them, 1 Thes. 1, 6. 7 And receiued the word in much affliction, with ioy of the Holy-Ghost, so that they were as ensamples to all that beleeue in Macedonia, and in Achaia. So when he hath proued that Abrahams Faith Ro 4, 22, 23 was imputed to him for righte­ousnesse, he addeth; Now it is not written for him only, but also for vs, to whom it shall be imputed, which beleeue in him that raised vp Iesus our Lord from the dead. So then, if we lay these things together, & consider the person of God, of the Church, and of others, that God is to bee glorified, that the faythfull must haue their mouthes opened to praise him, and that all others must bee prouoked by our good example; in all these respects we learne, that whenso­euer God bestoweth his guifts, and we tast of his graces, or others are made partakers of his goodnesse, we must be carefull to make the same knowne to othets.

Ʋse 1. The Vses are now to be stood vpon. First, we see there may be somtimes a foolish modesty in concealing those good things which should bee vttered and published, if they may further the cause of Religion, or prouoke others to godlinesse, or bring glory to God. God is not ashamed of vs, to bee called our God, and to do vs good; let vs not therefore be ashamed to acknowledg him to be good vnto vs, and confesse his goodnesse to the sonnes of men. We see how men are not ashamed to make knowne their vngodlinesse, and pro­claime it openly with brazen faces; they glorie in it as at a triumph, & neuer blush at any thing. Let vs therefore be bold to speake of good things, & ac­count it our dutie to sound out alowd the graces that wee haue receiued. It is to great nicenesse to hide Gods glory and our guifts. This was the cause, why Paule mentioned his labors, his calling, his knowledge, his paines, his 2 Cor. 12, 2. visions, his reuelations, when the false Apostles extolled them-selues aboue him, to the reproach of his person, to the slander of his calling, to the disgrace of the Gospell, and to the dishonor of God. This compelled and constrained him not to be silent in his owne cause, or rather in the cause of God and his Gospell. For, albeit his enemies seemed onely to contemne him, and set his person at naught, yet the contempt reached farther, and thorough his sides [Page 144] they gaue a blow and a wound to the truth it selfe, we must not be so dissolute and carelesse to neglect what euery one speaketh of vs, but be iealous of our credit and maintaine our good name, especially when our sincerity and Gods verity are ioyned together. We see how Samuell before all the people 1 Sam 12, 3. pro­tested his innocency in his life, and vprightnesse in his calling, because the Is­ralites had reiected him and brought his ministry into question. There was a a time when Christ would not haue himselfe and his workes knowne; to wit, when the knowledge might hinder him and his preaching, but he Mat 10, 27. comman­ded his Apostles to speake that in the light which he had told them in dark­nesse, and to preach that in the house toppes, which he told them in the eare. This serueth to condemne those that derogate from the godly, and diminish the graces that God hath giuen vnto them, and bestowed vpon them. For howsoeuer the notes of Godlinesse are stamped vpon them, and the guiftes of God do shine as brightly as the light of the Sunne in them, whereby they are marked to be his, and knowne to belong vnto him, yet they wil lessen and ex­tenuate them and as it were clip the Princes Coyne, that so they may be dis­graced. This is a manifest note of a Child of the Deuill, and of representing his Image. For as the names giuen to Sathan describe his nature, so the word (Deuill) in the orriginall tongue which the holy Ghost vseth, Reuel 22, 10 signifieth a false accuser, a carper, a cauiller, a disgracer, a slanderer, one that by all means seeketh to deface the truth and those that vphold and support it. Thus the na­ture of our spirituall aduersity is notably painted and purtraied out vnto vs. His whole practise standeth in false accusations, wrongfull imputations, and wilfull calumniations of God to man, and of man to God. He falsely accu­sed God to our first parents, in the beginning, Gen 3, 5. to enuy their good estate, and therefore of malice forbad them the Tree of the knowledge of good and euil. He falsely accused Iob to serue God; Iob 1, 9, 10. 11. in hipocrisie, not in sincerity; with shew of the body, not with singlenesse of heart; to be seene of men, not to approue himselfe with an vpright conscience in the presence of God. These quallities of the Deuill are to be found in all the wicked. If you talke and reason with them, of such as truely feare God, either they will censure them as Hipocrits, and falsely accuse them not to be the persons which they make profession to be, or else they will detract from them and diminish those guiftes that God hath abundantly bestowed vpon them. Christ Iesus himselfe could not escape this viperous brood, who was accused by the Deuils ofspring, and the Chil­dren of darknesse, the Scribes and Pharisies, to be a Samaritan, to haue a De­uill, to be a Drunkard, to be a Seducer, a Blasphemer, and what not? So was it with his Apostles, they were filled with the holy Ghost, and endued with the guiftes of tongues, yet they felt the smart of this rod, and were wounded with this sharpe sword, they were accounted Deceiuers, accused as Drunkards, slaunderd as Disturbers of the common peace, and reuiled as Traitors, and Rebels against Caesar, for the Disciple must not looke to be Iohn 15, 20. aboue his Mai­ster, nor the seruant greater then his Lord. These reuilings and reproaches are not peculiar to Christ and his Apostles, but common to all the faithfull and true beleeuers in his name, they tast of the same cup, and haue the like mea­sure measured vnto them. They are slandered and backbited, they are reui­led and taunted for the truthes sake. But let all such carpers and cauilers looke to themselues and take heed to their estate, Iohn 8, 44. they resemble their father whose workes they doe, and they shew themselues to be petty-Sathans, and very Deuils incarnate. Now such as are the Children of the Deuill, must look to haue their portion with the Deuill, and his Angels. Let vs therefore be ready to magnifie the mercies of God toward our bretheren; let vs speake of the praises of him that hath giuen them; let vs remember what God hath done for vs and others; and especially let vs beware that we do not disgrace them and their guiftes, which tendeth to the dishonour of him that gaue them. For [Page 145] as Salomon saith, Prou. 17, 5. and 14, 31. He that mocketh the poore, reprocheth him that made him: so is it true, that whosoeuer contemneth and despiseth, reuileth and treadeth vn­der his foot the Godly, adorned from the Throne of God with the precious graces of his spirit, he reproueth and reproacheth God himselfe 1 Iohn 2, 29 who hath giuen that annointing which they haue receiued of him. Thus we see how we are to behaue our selues in respect of Gods guiftes; we must not be asha­med to confesse them, but we must be both ashamed and afraid to deface them, and so to defraud God of his honour due vnto him.

Ʋse 2. Secondly, seeing it is our duty, when God hath beene good vnto vs or o­thers, to make knowne his goodnesse: we learne heereby, how the Saintes of God may be rightly and religiously honoured of vs, and remembred to their euerlasting praise. It is our dutie to giue thankes to God, who hath blessed them with his graces, and gouerned them by his holy spirit, and to pray vnto him so to direct vs, & dispose of our waies, that we may follow their godlines, & walk in their steps wherein they haue gone before vs. True it is, the church of Rome go a great deale farther, and teach vs to go further in the honoring of them then God alloweth, & the word approueth. For they lade them with the spoils of Christ, & take from him the royalties of his Priest-hood, & ther­fore indeed they do not honor them, but dishonor and disgrace them, when they decke them with feathers that are not theirs. Is there any good & god­ly man liuing on the face of the earth, that could bee content to haue theeues and robbers spoile other men of their goods, and bring them vnto him, and if they offred them, would he accept and receiue them? If he would not receiue them as his owne, but refuse & reiect them as belonging to others, how shold the blessed Virgin, the holy Apostles, and other Saintes of God, account those sacrilegious wretches to be their friends, which rob & spoile God of his ho­nor, and thrust Christ Iesus our mediator from his office to bestow vpon thē? It is their honor to honor the same God with vs, and to worship him. And it is our honoring of them, to giue all honor to God, by walking in those wayes wherein they haue ledde vs the way, and by following the light which they haue carried before vs. And if we would know how to honour the Saints a­right, and to giue them their due, Wherein the honour of the Saints consisteth. it consisteth in these pointes: First, that God be magnified and praised in them: our praising of them must tend to the praising of him, who hath aduanced them, and crowned them with his gifts. God must be all in all to vs, and his glorie must be preferred and sought for of vs. The Apostle remembring the History of his owne calling and conuersi­on, telleth that the Churches of the Iewes saide, Gal. 1, 22, 23 Hee which persecuted vs in times past, now preacheth the Faith which before hee destroyed; and they glorified God for me. When they heard he was gained to the Gospell, they considered therein, the power, goodnesse, and mercie of God, and with ioy of heart, they gaue him thankes for it. Secondly, the Saints should be honoured by an approbation of Gods guiftes in them, and by an honourable mention of them. For, seeing they haue vsed the gifts of God faithfully, he wil haue their gifts praised and extolled, and the Saints themselues to be magnified & com­mended. So the Apostle mentioning his persecuting of the church in the time of his ignorance, addeth, 1 Cor. 15, 10 But by the grace of God I am that I am, and his grace which is in me, was not in vaine, but I laboured more aboundantly then they all, yet not I, but the grace of God which is with me. So in the Parable of the talents, they that vsed their talents well, & increased much by the vse of them, do heare this to their great praise, Math. 25, 21 It is well done good seruant & faithfull, thou hast bin faith­full in little, I will make thee Ruler ouer much, enter into thy Maisters ioy. Moses is reported to be Heb 3, 5. & 11, 2. faithfull in all the house of God, as a seruanr, for a Wit­nesse of the things which shold be spoken after. So the Holy Fathers are com­mended by the Apostle in the Epistle to the Hebrews, who through their faith obtaind a good report. 3. They are honored of vs by following of their liues, [Page 146] and by an imitation of their vertues, being as examples and patternes for vs, to walke after. For this is the glorie of the Saints, if wee followe their Fayth, Hope, Charity, Patience, Doctrine, and other like graces that haue appeared in them. The Apostle willeth the Phillippians to be blamelesse and pure, as the sonnes of God without rebuke, in the midst of a naughty and crooked Nati­on, shining among them as lights in the world: and he addeth, Phil. 2, 16. Holding fast the word of life, that I may reioyce in the day of Christ, that I haue not run in vain, neither haue laboured in vaine. And to this end dooth the Scripture make plentifull recorde of the graces of God, giuen to the Saintes, that our Faith might be strengthened and confirmed, and wee encouraged in all wel-doing. This is the right manner of honouring the Saintes and faithfull Seruaunts of God, when God is honoured in them, and for them, when they are praysed and commended, and when wee are stirred vp to good things by their exam­ple. As for Religious Worship of adoration and inuocation of them; it is not due vnto them, it is proper to God, Reuel. 22, 9. and the Saints do not desire it, or ac­cept it. Wherefore, it is a notorious slaunder of the Church of Rome cast out against vs, that wee contemne and despise the Saints, that wee deface them, and set them at naught, whereas wee honour them as God hath com­maunded them to bee honoured, and giue them that reuerence that he hath appointed. It were horrible impietie to speake reproachfully, or to thinke vnreuerently of them whom GOD the Father honoureth, whome the Sonne acknowledgeth for his Bretheren and Heyres with him, whom the holy spi­rite calleth his Temple to dwell in. The Righteous Psal. 112, 6. Prou. 10, 7. Luke 1, 48. shall bee had in euerla­sting remembrance. The memoriall of the iust shall be blessed. The Virgin Ma­rie saith, He hath looked vppon the poore degree of his seruant; for beholde, from henceforth shall all ages call me blessed. On the other side, The name of the wic­ked shall rot, Psal. 109, 13 and in the generation following, it shall be put out. But the Romain Church, vnder a false Title of honouring the Saints, doo hide and couer all their superstitions, and bring in their merites and mediation, vnder colour of doing reuerence vnto them.

Now, the Scripture hath fore-warned vs, that nothing falleth out more of­ten or easily, then to erre and offend in honouring of the Saints. Christ re­prooueth the Scribes and Pharisees, Math. 23, 29 who builded the tombs of the Prophets, and garnished the Sepulchres of the righteous, yet they bare mortall hatred to the Gospel, and to the professors of it. And he reproueth the Iewes, Iohn 8, 44. who magnified the memory of Abraham, and boasted themselues to bee his Chil­dren, yet they shewed themselues to be the children of the deuill, and would not do the workes of Abraham. But we giue them sufficient honor, when we publish their praises and gifts, and follow them in our liues, as they followed Christ the author and finisher of our faith.

Vse 3 Thirdly, we must beware that vaine-glory be not the end which wee seeke for. We are to giue the glory to the Author, not to the Instrument; to God, not to man; to the Creator, not [...]o the Creature. When Herod was magnified by the vaine applause of the people, and honored for his great guifts as a God, Acts 12, 23. Immediately the Angell of the Lord smote him, because hee gaue not glory vnto God, so that he was eaten of Wormes, & gaue vp the ghost. This is it which Christ obiecteth to the Iewes, Iohn 5, 44. How can ye beleeue which receiue honor one of another, and seeke not the honour that commeth of God alone? Yea, this is it which he spea­keth of himselfe, Ioh. 8, 50, 54 I seeke not mine owne praise, but there is one that seeketh it, & iudgeth; if I honor my selfe, mine honour is nothing worth. This vain-glory heere contemned and condemned, is as ranke poison to infect, as a bitter roote to corrupt, and as filthy myre to defile our best workes, bee they neuer so excel­lent. What more heauenly worke, or profitable dutie can wee performe, then to pray vnto God, and to call vppon his Name, for the prayer of a faith­full man auayleth verie much, if it bee feruent; yet, if it bee a Sacrifice [Page 147] offered with a vaine heart, it becommeth vnfruitfull. We aske, and wee ob­taine not, because we aske amisse. The like might be saide of almes & fasting, the one a fruite of Faith, the other a furtherance of Faith (for Charity testify­eth, fasting helpeth our Faith) if we performe them in hypocrisie, hunting af­ter the praise of men, not desiring the honour of God, wee may haue our re­ward from men, but we cannot receiue any reward from God. They shall haue the praise of men, they shall not haue the praise of God. For, as the chil­dren of the Prophets among many hearbes, gathered one that was bitter and dangerous, and shred it into the pot of pottage amongst the rest, who when they began to eate, cried out and said, 2 King, 4, 40 O thou man of God, death is in the pot: So if among the duties we perform to God, we mingle the vanity of our own hearts, and sprinkle them with the darnell of our owne glory, wee may truely say, Death is in the worke. In all things that we do, we must seeke to set forth the glory of God. If any man minister 1 Pet. 4, 11. (saith Peter) let him do it as of the abilitie which God ministreth, that God in all things may be glorified through Iesus Christ. Likewise, the Apostle Paule giueth this precept, 1 Cor, 10, 31 Whether ye eate or drinke, or whatsoeuer yee do, doo all to the glorie of God. If wee ayme at any other end, we misse the marke, and marre the worke, how good and glorious soeuer, it may seeme to bee in the eyes of men. For, as God seeth not as man see­eth, so hee iudgeth not as man iudgeth: man looketh vppon the outward ap­pearance, but GOD pondereth the hearts. This is it which Christ spake to the Pharisees, Luke 16, 15. Ye are they which iustifye your selues before Men, but GOD knoweth your hearts: for that which is highly esteemed among men, is abho­minable in the sight of God. Let vs therefore publish the guiftes of God vppon our selues and our Bretheren, not to the magnifying of our owne persons, but to the extolling of his praises; and let vs so spread abroad our graces, as that wee remember his glorie, that wrought them in vs by his Spirite.

‘ Verse 7. [ For we haue great ioy and consolation in thy Loue.]’ Hitherto wee haue spoken of the matter of his Prayer: now let vs see the reason why hee made this the matter thereof. For the Apostle might haue craued and asked of God many other things for him of God; yet he desired that his faith might be communicated to many; and so bee manifested to bee effectuall, working by loue. The reason heere rendered, is from the effect or fruite of his prayers, they were not vttered in the ayre, they fell not without profit & good successe to the ground, but he felt great comfort and consolation wrought in him by the workes of Philemon, performed to the glorie of God, to the praise of his Faith, and with the approbation of the church. Heere then he sheweth, that he had occasion offred him of great ioy and gladnesse, in regard of the graces of God, effects of faith, & fruits of true piety, which he heard and knew to bee in Philemon. Doctrine 4. The spirituall graces of God bestowed vp­on others, giue occasiō of ioy to the Saints. From hence we learne, that spirituall blessings and graces of God bestowed vpon others, do giue iust occasion to the Saints of God, of great gladnesse and comfort. It is our dutie greatly to reioyce, when we see spiri­tuall blessings in heauenly thinges, giuen to the Children of God. This tru­eth our Sauiour Christ teacheth in the Parables of the stray Sheep, of the lost Groat, and of the prodigall Sonne. The Shepheard Luke 15, 5, and 10, 31. hauing found his sheep, layeth it on his shoulder with ioy, he commeth home, he calleth his friendes, saying, Reioyce with me, for I haue found my Sheep which was lost. I say vnto you, that likewise ioy shall be in heauen, for one sinner that conuerteth, more then for ninety and nine iust men, which need none amendment of life. The poore woman hauing lost a Groat, lighteth a Candle, sweepeth the house, searcheth euery corner, and when she hath found it, she gathereth together her neigh­bors, saying, Reioyce with me, for I haue found the Groat which I had lost: where­vppon hee addeth; Likewise I say vnto you, there is ioy in the presence of the Angelles of God, for one sinner that conuerteth. The Father of that riotous [Page 148] sonne, which wasted his goods, hath compassion vpon him, runneth to meete him, fell on his necke and kissed him, put apparrell on his back, a ring on his finger, and shooes on his feete, reproued his sonne that enuied and repined at it, saying; let vs eate and reioyce, it is meet we should make merry and bee glad, for this thy Brother was dead, and is aliue againe; he was lost, but hee is found. Heereunto commeth the Thankesgiuing of Christ to his Father, when he saw the encrease of his Church, and the ouerthrowe of Satans king­dome, Luke 10, 21 That same houre reioyced Iesus in the Spirite, and saide; I confesse vnto thee Father, Lord of Heauen and earth, that thou hast hid these thinges from the wise and vnderstanding, and hast reuealed them to Babes; euen so, Father, because it so pleased thee. The Prophet Dauid reioyced with great ioy, when hee sawe that the people 1 Chron. 29 9, 10. offred willingly vnto the Lord with a perfect hart, & he bles­sed the Lord God of Israel. When the Iewes heard of the conuersion of the Gentiles, & that the Holy ghost fell vpon them, as vpon themselues at the be­ginning, Acts 11, 18. They held their peace and glorified God, saying; Then hath God also to the Gentiles, granted repentance vnto life. When the apostle perceiued the nota­ble zeal of the Thessalonians, in receiuing & entertaining the gospel not as the word of man, but as it is indeed the word of God, 1 Thes. 2, 19 20. he witnesseth that they wer his hope & his ioy, his crown & his glory in the presence of our Lord Iesus Christ at his comming. Likewise the Apostle Iohn 3 Iohn 4. reioyced greatly, when the Brethren testified of the truth that was in Gaius, & how he walked therein, Hee had no greater ioy then this, to heare that his sons walked in the verity. Whereby we see, there ought to be great ioy amongst the faithfull, when they see the Church prosper and flourish, and the graces of God to encrease among them.

Reason 1. The Reasons are many that confirme this vnto vs. First, the glory & praise of God is much increased, which shold comfort the harts, & reioice the spirits of the Saints. The more wee abound with spiritual blessings in heauenly things, the more God is honored, and his name glorified. This the Apostle teacheth, speaking of the releeuing of the Church at Ierusalem, 2 Cor. 9, 12. The ministration of this seruice, not only supplieth the necessities of the Saintes, but also abundantly causeth manie to giue thankes to God. Where hee sheweth his ioy, that he receiued and conceiued for their voluntary submission to the Gospell, and compassion to the brethren; this was a speciall cause, that God was praised; this ministered greater gladnesse to him, then that the Saints were comforted and releeued.

Reason 2. Secondly, the general good of the church must lead vs to this duty, & cause vs to reioyce, which next vnto God shold be dearest to vs. For whē we see the Church encrease, and many soules of many men & women saued, when we see their hearts conuerted, & regeneration wrought in them, so that they begin to liue to God, who before in the time of their ignorance liued to themselus, to sin, to condemnation: who can haue such hearts of Flint, or of Iron as not to be moued with ioy, & euen tickled with a sweet meditation of Gods mer­cy, beholding the enlarging of the kingdom of Christ. The prophet reioysed to see the people willingly affected, & religiously minded Psal. 122, 1, 2 to go to the house of the Lord, Because Ierusalem did thereby prosper, peace was within her wals and prosperitie within her pallaces. Where he sheweth, that his reioysing was for the wealth and welfare of the house of God.

Reason 3. Thirdly, the Ordinances and Lawes of God are walked in and obserued, & so his blessings procured and obtained. For, if we hearken & obey his voice, we haue a promise to be respected and rewarded. Such as walke in the Sta­tutes & commandements of the Lord to do them, shalbe blessed in the house, in the field, in the City, in body, in soule, in temporall things, in spiritual thin­ges. Now, when God is obeyed, men should reioyce and be glad; and when his Lawes are broken, they should be much greeued and troubled. The A­postle Iohn writing to an elect Lady 2 Iohn 4. reioyced greatly, that hee found of her children, walking in truth, as they had receiued a cōmandement of the lord. [Page 149] On the other side, wee see Dauids Psal. 119, 136 eyes did gush out with Riuers of teares, because Wicked men kept not his Lawes. These Reasons, beeing duely waighed, and rightly considered, do teach vs, that Gods blessings bestowed vppon our Bretheren, must minister matter of ioy, and great comfort vn­to vs.

Ʋse 1. Let vs now proceede to the handling of the Vses, that wee may haue the benefit of this Doctrine, and not suffer it to passe from vs without profit. First of all, seeing Gods graces vpon others must worke ioy in our selues, we learn the truth of that article of our faith, which al professe to beleeue, but many do not vnderstand, to wit, the communion of Saints. There is a double commu­nion, What the munion of Saints is, which we beleeue. one which we haue with Christ; the other, which the church hath a­mong themselues, & the former is the cause of the latter. For Christ our head, hath giuen himselfe vnto vs, whereby we haue the right of adoption, the im­putation of his righteousnesse, and a title to the kingdome of heauen. From hence, as from a fountaine, issueth that communion which all the members, both in heauen & earth, haue among themselues, howsoeuer seuered in place one from another, howsoeuer the one sort be dead, the other liuing; & how­soeuer the one sort is triumphant, the other Militant. Our Brethren in heauen wish well to the Church, pray for it generall, desire the perfect consummati­on of it, and craue the full and finall deliuerance of it from all troubles. The A­postle bringeth them in, speaking on this maner, Reuel 6, 10. How long Lord, holy & true! Doest not thou iudge and auenge our blood on them that dwell on the earth. True it is, they know not, they see not, they heare not what things are done vpon the face of the earth, and therefore they cannot pray in particular, for the parti­cular conditions and persons of men. On the other side, we who liue vppon the earth Phil. 3, 20. haue our conuersation in heauen, our minds, our harts, & soules, are there; we do in our desires and affections conuerse with them, we pray to be dissolued, and to be with Christ. Our Communion among our selues con­sisteth in three things; first, in the affection of the heart; secondly, in the gifts of the spirit; thirdly, in the vse of temporall riches. The first in heart, when we are so linked and coupled together, that we are like affectioned one to ano­ther, so that when one is greeued, the rest are greeued; and when one reioy­ceth, the rest are refreshed. The Euangelist describing the estate of Christes Church, saith, Acts 4, 32. The multitude of them that beleeued, were of one heart, and of one soule. The Heathen wish well to their owne blood and kindred, but wee must wish well to all Christians, as to our selues; we must not onely know & heare of, but feele their miseries, and mourne with them that mourne; we must not tell them as newes, but lay them to our hearts. The second branch is in the blessings of God bestowed vpon vs, we must impart to our Brethren our spi­rituall gifts, we must teach them by our example, we must aduise them by our Counsell, we must guide them by our admonition, we must stirre them vp by our exhortation, we must raise them vp by our comforts, we must helpe them by our Prayers. The third part of our communion Galat. 6. 10. standeth in temporal thin­ges, when wee are content not onely to leaue our superfluities, but euen to spend our selues for the good of our fellow-members; wee must be readie to feede the hungry, to cloath the naked, to harbour the harbourlesse, which are not onely of our owne flesh, but of our owne faith; not onely cloathed with the same Nature, but adorned with the same Name. This is the com­munion which wee professe and beleeue, and is confirmed and concluded in this place.

Vse 2. Secondly, we learn to desire the best guifts, that we may reioyce and comfort the godly. For, when we profit in good things, we chear the harts and minds of al the faithful. Euery liuing thing hath his prospering & proceeding, and is known to haue life in it by encreasing from one degree of perfection to ano­ther. The grasse springeth, the plant shouteth, the corn florisheth, the tree gro­weth. [Page 150] If we haue any life in vs of Gods Spirit, & be not as grasse that is withered, as plants that are dead, as Corne that is blasted, and as trees that are plucked vp by the roots, we must go forward from one measure of grace to another, from a lesser to a greater. This serueth to reprooue sundry abuses, and to meet with many corruptions that abide and abound among vs. First, it condem­neth such as delight to offend, to grieue, and vexe the Saints of God. For, if we should seeke to reioyce and comfort them, and to Minister all occasion of ioy vnto them, then we are not to discomfort and trouble them, wee are not to worke sorrow and anguish in them. The estate of these offensiue liuers, is fearefull, as Christ our Math. 18, 7. Sauiour declareth. Woe vnto the world because of of­fences, for it must needs be that offences shall come, but woe be to that man by whom the offence commeth: whosoeuer shall offend one of these little ones which beleeue in me, it were better for him, that a Milstone were hanged about his neck, and that he were drowned in the depth of the Sea. Wee ought to giue no offence eyther to Iew or Gentile, or to the Church of God, for woe shall bee to them that of­fend their Brethren, that greeue the Spirit of God, and cause the enemies of our Faith to blaspheme. Secondly, it reprooueth such as conuerse onely with the vngodly, and can be merry onely in their company. The Children of God haue alwayes accounted it a great crosse and vexation to dwell with such as are leud in their course of life, and are bare and barren in good things. The Prophet saith, Psal. 120, 5. Woe is me that I remaine in Meshech, and dwell in the Tents of Kedar. It is an heape of miseries, and a verie representation of Hell, to be continually vexed, and exceedingly greeued with their wicked conuersation. Iust Lot was vexed with the 2 Pet. 2, 7, 8. vncleane conuersation of the wicked; for hee being righteous and dwelling among them, in hearing and seeing, vexed his righteous soule from day to day with their vnlawfull deedes. And in what place almost now can a man liue, where all kinde of vile and vicious dealing is not practised, where all vncleannesse of life is not vsed? There is great com­fort in the society of the faithfull, and not only great comfort, but great pro­fit. The Wiseman teacheth, Prou. 13, 20. That he which walketh with the wise, shall bee wise, but a Companion of fooles shall be worse. On the other side, the company of the wicked is accompanied with danger. It is a presumption of our own strength, to thrust our selues among wicked companions. Such as are continually in the Sun, must needs be Sun-burnt. Such as walke in the mist, must needes bee berayed: such as touch pitch, cannot but be defiled: so, such as abide in bad company, liue in places of danger, by reason of the infection of sinne, of the weakenesse of the flesh, of the forsaking of God, and of the power and liber­ty that Sathan hath in such places where he setteth vp his Throne. For where­soeuer sinne is practised, defended, and maintained, where it couereth the earth as water doth the Sea, there the Deuill Reuel. 2, 13. raigneth; there he keepeth his court, there hee hath his residence & remaineth, there he possesseth al things. So long therefore, as we keepe company with those that commit sinne with greedinesse, and runne on in their euill courses without controulement, wee shall be sure to learne their wayes, and are in daunger to receiue destruction to our soules.

Thirdly, it reprooueth those that go backeward in their profession, that are corrupt trees and without fruite, twice dead and plucked vp by the roots. Where shall we in these daies find matter of ioy to comfort our selues, when godlinesse so much decayeth, and wickednesse is set aloft? The Apostle sayth notably to the Corinthians, 2 Cor. 2, 31. I feare least when I come againe, my God abase me among you, and I shal bewaile many of them which haue sinned alreadie, and haue not repented of the vncleannesse, & fornication, & wantonnes which they haue com­mitted. Suffer me a little to paint out vnto you in his colours, the vnclean le­prosie, and filthy morphew, that hath by sprading so disfigured the face of this world, as it is made odious in the eyes and iudgments of al that haue any light [Page 151] of Gods spirit to discerne it. If we consider the times wherein we liue, wee may truely say, they are the perilous seasons Luk 18. 8. 1 Tim 3, 1, 2. foreshewed by Christ and his A­postles, when faith is scarce found vpon the earth. What can we heare or see in any company to which we resort, and not be either greeued, or guilty? For when we behold iniquity practised without feare, & maintained without shame, if we be not greeued at the committing of it, we are made guilty of it. If all Recordes were searched from the beginning, and a narrow vew of other times taken, it would be found by experience (our helpes and meanes greater then theirs considered) that we ouermatch them all, in all kind of prophanesse and abominations. As forswearing, lying, whoring, pride, Atheisme, wan­tonnesse, loosenesse, vnmercifulnesse, oppression, coueteousnesse, sacriledge, luxury, drunkennesse, enuy, Hipocrisie, malice, contempt of the word, and such like, they haue ouerspread the whole world as a running soare, as a fret­ting Canker, and as a loathsome vlcer, whereby our age is become as the dregs and lees of all that haue gone before vs; yea, as a common sinke that re­ceiueth all filthinesse and corruption into it. If any obiect, there was neuer more light of knowledge then is in our daies, and that the word was neuer so plainely and plentifully preached. I answere, if it be granted that the light of knowledge is wonderfull great, yet it is also as true that there was neuer more darknesse of impiety, neuer moe mistes of vngodlinesse, then now remain among vs; so that it seemeth our greatnesse of knowledge, serueth to no other purpose, then to add to the greatnesse of our condemnation. We are growne worse then our predecssors and forefathers, because if there had not been such light, there could not be such darknesse. If we had beene blind and not seen the light, we should not haue so greatly sinned. Thus our Sauiour speaketh to some of the Pharisies, Ioh 9, 41, If ye were blind, ye should not haue sinne, but now ye say, we see, therefore your sinne remaineth. The Sunne of the Gospell, hauing shi­ned vpon our marish groundes, hath raised these stenches, and giuen li [...]e and growth to these monsters. For where the Gospell doth not soften, it hard­neth; where it worketh not conuersion, it worketh confusion; where it effect­eth no good, it maketh men worse, yea, worse then Tyre and Sidon, worse then Sodome and Gomorah. Thus truth compelleth me, and wofull experience constraineth me, to be a witnesse of that I would not if I could otherwise chuse touching the common corruption and iniquity of our age. Obiection. But some man may say, the goodnesse of our professors will make amends; and heale this soare; yea, make a full recompence of the former disorders and abuses. Answere. In­deed I acknowledge with all thankfulnesse and reioysing, that God hath his Church, and chosen flocke among vs, contrary to the opinion and practise of such as haue made a rent and separation from vs. But although we haue a true Church of Christ with vs, it is a little flocke, a small remnant, a gathering after the Haruest, a gleaning after the vintage. It is an hard matter to finde a true Isralite in whose heart is no guile. They are rare handes that are free from the contagions of the times, and pure from the spots of filthinesse now raigning. We may take vp the complaint of the Prophet, Mica 7, 4. The best of them is a briar, and the most righteous of them ts sharper then a Thorny heage. A man would haue thought, he might haue ingaged his life, and pawned his soule for the sincerity of some, whom now we may behold to be gone as farre as De­mas was, in the loue of this world. Their loue to the Saintes, their zeale to the word, their affection to the Ministers, seemed to be such, that no man doub­ted but their names were written in the booke of life; who now seeme to be rased out of that booke which God hath written. They indured the bitter­nesse of the Crosse, they despised the shame of the world, they suffered the taunts of the wicked, who now are set downe in the seate of the scornefull, and are become luke-warme in their profession. Selfe-loue hath quenched brotherly loue, mercy is swallowed vp through hardnesse of heart, compassion [Page 152] is turned into sencelesnesse, yea all ciuill and iust dealing seeme to haue taken their Winges and to be fled vp into heauen, or else to be sunke downe into the Center of the earth, and to haue left the society of our new Christians. It is now accounted a rashnesse, an heat of youth; yea, a sinne worthy of sharpe punishment, to stand to the rule and line of the word. If a man giue but a looke toward the Gospell, and do not professe himselfe an open enemy vnto it: if he shew the least entertainment to the truth, and do not set himselfe a­gainst the professors of it, though he be a common Gamester, a rioteous liuer, an vsurer, an incrocher, and oppressor; he hath the name and title of a good Christian, he hath the praise and commendation of a good professor. What ioy therefore can the Children of God haue in such workes of darknesse, and in such workers of iniquity. We may wish with the Prophet, Ier 9, 1. that our head were full of water, and our eyes a Fountaine of teares, to weepe day and night for the desolation and destruction that hangeth ouer their heads. The Hus­bandman taketh no pleasure to see Tares and Darnel grow in his field, in stead of good Corne. The Gardiner cannot without greefe behold weedes spring vp in his Garden in stead of wholesome Hearbes. So when we see the Church of God, to bring forth Chaffe instead of Wheat; Beanes, instead of Fruit; vice in stead of vertue, and sinne in stead of righteousnesse; what greater greefe can arise in our heartes, or what greater sorrow can be wrought in vs? If we greeue through the wickednesse of our waies, and prophanenesse of our liues the Children of God; we likewise greeue the spirit of God, and quench such good motions as are inspired into vs.

Vse 3. Lastly, it is our duty to seeke the good and prosperity of the Church, by all good meanes, and to draw them and moue them, to embrace the waies of sal­uation. This duty hath many branches growing from it. For seeing Gods gra­ces bestowed, giue occasion of great ioy, it ought to teach vs to exhort one an other, to comfort them that are comfortlesse, to reproue them that goe a­stray, to pray for our bretheren, to seeke to gaine and winne them to the faith; and when they are gained and wonne, to reioyce vnfainedly at their conuer­sion, and if we see any hope of their repentance and turning to God, to con­uerse with them and not to be ashamed of their company. Certainly, he is not truely conuerted himselfe, that doth not reioyce at the conuersion of others. He neuer knew what true repentance meaneth, that conceiueth no ioy at the repentance of others. He is ignorant of the way of saluation, that is not great­ly delighted and comforted, when others begin to be saued: that we say of them, as Christ doth of Zaccheus, Luk 19, 9. This day is saluation come to this house, foras­much as he is also become the sonne of Abraham. This doth directly reproue foure sortes of men. The first re­proofe. First, such as reioyce in those that will sinne with them and runne into all excesse of riot with them. Great is the delight that sinners take in the society and company one of another. They ioyne hand in hand together, it is their solace and pastime to agree together as bretheren in euill, it is as meat and drinke vnto them to follow after vngodlinesse. Christ tea­cheth, that the Angels in Heauen reioyce for one sinner that repenteth. Our ioy ariseth vpon their repentance. Their turning to God worketh our re­ioysing.

So long as men flatter themselues in their sinnes, and proceed in their e­uill doing, no matter of ioy is offered vnto vs. The second reproofe. Secondly, such as seeke to draw them to euill, to vanity, and to all vngodlinesse, (a common sicknesse that raigneth in our daies,) when men entise one another to euil. These men beare the Image of the Deuil, and are transformed into his likenesse. For how can they gaine their bretheren to Godlinesse, that are meanes to seduce them and so to bring them to all vngodlinesse. Hence it is that Salomon councel­leth vs, Prou 1, 10. when sinners entise vs, not to consent vnto them. It is a greeuous sinne to be an entiser, but it shall not excuse him that is entised. Let vs [Page 153] therefore know, that we must exhort one an other to piety, not to impiety, and further one another to saluation, not to condemnation; & bring one ano­ther to heauen, not to hell. The thirde reproofe. Thirdly, it teprooueth those that enuy and mur­mure at the calling of our Brethren to Repentaunce, and at their bringing in­to the Kingdome of Christ. This corrupt affection was in Ioshua, Num. 11, 29. who repi­ned that the Elders had the guift of prophesie bestowed vpon them, as well as Moses. This was in Ionas 4, 1, 2. Ionah, when he had preached to the Niniuites, and saw the great mercy of God in sparing of them, and not destroying them accor­ding to hls preaching, and their deseruinges, was angry, and it displeased him exceedingly. He regarded his owne credit and estimation among men, more then their conuersion and preseruation. This was in the elder Brother of the riotous and prodigall Sonne, Luke 15, 31 when he saw the ioy of his Father, at the recei­uing of his Childe, and his readinesse to forgiue, he was angry and would not go in. But his Father perswadeth him, that there is no cause why he should be grieued, inasmuch as he is not himselfe hindered or indamaged by this recey­uing of his Brother into fauour; and reproueth him, in that hauing no regard of his brother, he is sorry for the common ioy conceiued of his returne. That ioy did offend him, whereof he should haue bin a Companion. These two Reasons are to be noted and obserued, to root vp all enuy and malice out of our hearts, considering that we loose nothing, whensoeuer God doth graci­ously receiue into fauour, those which through sinne were falne from him, & that it is haughtinesse without godlinesse; greefe without mercy; and cruelty without compassion; not to reioyce and be glad, when we see any of our fel­low seruants restored from death to life, raised from sinne to righteousnesse; and found, who before were lost. He then is vnrighteous and vngodly, who enuyeth his brother receiued into fauour, and he doth peruersely and malici­ously, which doth murmure at the mercy of God vpon our brethren. The fourth reproofe. Fourth­ly, it condemneth such as faile in the former duty, that neuer exhort their brethren to godlinesse, neuer disswade them from sinne, neuer comfort those that are in misery, neuer praying for them that are in distresse, neuer desire God to be good vnto them, neuer reioyce with them, when God hath shew­ed mercie.

We liue in these times, when the hand of God is stretched out against many of our brethren, they are restrained and shut vp by the contagion of plague & pestilence. This their woful condition, doth cal vpon vs, and crie vnto vs, to be mindfull of them, and to pray to God our common Father, to haue pittie vp­on them, to call in his arrowes that he hath shot against them, to remember his olde mercies, that he was wont to shew to his inheritance. The Pro­phet exhorteth and stirreth vp the people Psal. 122, 6. and 51, 9. to pray for the peace of Ierusalem: and that dutie which he requireth of others, he daily practiseth himself, pray­ing vnto GOD to bee fauourable to Syon, and to builde the Walles of Ieru­salem, according to his good pleasure. Let vs examine our selues, whe­ther this affection bee found in vs, and learne to testifie our Loue towards them, by procuring their good and safetie. When wee are in miserie, our desire is to taste of the kindnesse and compassion of our Brethren. Let vs bee as carefull to promote their happinesse. God is readie to heare vs, his eares are open vnto our Prayers, so that wee plainely bewray, that wee shall remaine without feeling and sence of their miserie, vnlesse wee pray vnto him for them, who is the God of all Mercie, and the Father of all Consolation.

‘[ Because by thee (Brother) the Bowelles of the Saints are refreshed.]’ These Wordes, are a reason rendered of the words going before, declaring where­fore he had great ioy and consolation in his loue, because the needie Mem­bers of Christ were succoured by him. This tendeth to the praise of Philemon, who by his Charitie and mercifull dealing toward the poore Saints, did con­tinually [Page 154] refresh and comfort the bowelles of them that wanted. Doctrine 5. The workes of mercy, are to be shewed toward the poore Saintes. Wee learne from hence, that the workes of mercy and compassion, are to be shewed to­ward the poore Saintes. It is our duty to be bountifull and liberall, to those that are in necessity. This Doctrine is proued and confirmed vnto vs by sun­dry commandements, and examples in the word of God. Heereunto com­meth the charge giuen by Moses, Deut 15, 7. If one of thy bretheren with thee be poore, within any of thy Gates, in thy Land, which the Lord thy God giueth thee, thou shalt not harden thy heart, nor shut thine hand from thy poore brother, but thou shalt o­pen thine hand vnto him, and shalt lend him sufficient for his neede which he hath. Likewise Salomon saith, Eccle 11, 1, 2. Cast thy bread vpon the waters for after many daies thou shalt find it, giue a portion to seuen, and also to eight, for thou knowest not what euill shall be vpon the earth. Also the Apostle speaketh, to the same purpose, Heb 13, 16. To do good and to distribute forget not, for with such sacrifices God is pleased. The examples of the Children of God that haue gone before vs in the perfour­mance of this duty are many, both in the old and new Testament. It is re­corded to the perpetuall praise and commendation 1 King 18, 13. of Obadiah, that he hid the Prophets of God in a Caue, from the cruelty of Iesabell, and sustained them with food, and ministred all thinges necessary vnto them. The like we see in Iob, Iob 31, 16. who restrained not the poore of their desire, nor caused the eyes of the Widdow to faile, he saw not any perish for want of clothing, nor any poore without couering; his loynes blessed him, because he was warmed with the fleece of his sheepe. The widdow of 1 King 17, 10. Zarephath releeued Eliah in the Fa­mine. The Apostle commendeth Onesiphorus, 2 Tim 1, 16. because he oft refreshed him, and was not ashamed of his Chaine, but when he was at Rome he sought him out very diligently and found him. The Euangelist Luke in the Actes of the Apostles declareth, that Tabitha Act 9, 36. 39, and 10, 2. was full of good workes and almes which she did, for she made many Coates and Garments to couer the Saintes. Cornelius is reported to be a deuout man, and one that feared God with al his houshold, which gaue much almes to the people, and praysed God continu­ally. All these Testimonies of holy Scripture teach vs, that to do good, to yeeld releefe, and to minister comfort vnto men, especially to the Saintes of God, is a necessary duty belonging to all the seruants of God.

Reason 1. Now as we haue heard sundry commandements and examples to moue vs heereunto, so diuerse reasons may be produced to confirme the same vnto vs. The wise man in the booke of Ecclesiastes is plentifull in this argument. First, he presseth vpon vs this duty, in respect of the rich reward that shall be ren­dred to those that are mercifull to the poore. For exhorting all men to Eccl 11, 1. cast their bread vpon the Waters, that is, euen where it seemeth to be lost, & where no hope of recompence remaineth: he giueth this reason: for after many daies thou shalt finde it. And in the booke of the Prouerbes he saith, Prou 19, 17. Mat 10, 42. He that hath mercy vpon the poore, lendeth vnto the Lord, and the Lord will recompence him that which he hath giuen. When one lendeth to an honest man he feareth no losse, but hopeth to receiue againe; much more may we be assured that God himselfe will restore and repay, who is not as the sonnes of men, that he should delude or deceiue vs.

Reason 2. Secondly, he moueth vs to the fruites of Charity and compassion, from the consideration of the vncertainty and vanity of all things, insomuch as albeit we know what is present, we are ignorant of that which is to come. All things in this life are mutable and vncertain. 1 The life of man is vncertaine, we know not how short a time we haue to liue and to exercise our liberallity. Wee know not what one Prou 27, 1. day may bring forth, and that one minute and moment may cut off all opportunity to shew mercy. 2 It is vncertaine, whether the ri­ches, which now we haue in plenty and abundance, shall continue and abide with vs. The Apostle calleth Riches by this title; 1 Tim 6, 17 vncertaine riches, and Salo­mon saith, Prou 23, 5. Wilt thou cast thine eyes vpon them which are nothing? For Riches ta­keth [Page 155] her to her Winges as an Eagle, and flyeth into the heauen. Who was to be compared with Iob, among all the men of the East, yet suddainly he was strip­ped of them, and made one of the poorest. It is vncertaine, what our estate and condition may be, and to what necessity our selues may come, wee may be brought to that extremity, that we may stand in need of the help of others, and be constrained to aske almes, and begge our releefe of them, when as we by the righteous iudgement of God shal find rich men so affected toward vs, as others haue found vs, when we had the goods of this world. Lastly, it is vncertaine what thy sonne and heire will prooue, thou knowest not whether he will riotously wast, and prodigally consume all that thou hast left, which thou hast gotten with care and trauell, or whether a stranger shall enter vpon thy labours, and vsurpe that which is not his owne. This is that reason which Salomon setteth downe in his Ecclesiastes, Eccl. 11, 2. Giue a portion to seauen, and also to eight, for thou knowest not what euill shall be vpon the earth. In all these conside­rations, being compassed about, and hemmed in on euery side with a worlde of vncertainties, it standeth vs vpon to follow the counsel and aduise of Christ our Sauiour, Luke 16, 9 who willeth vs to make vs friends with the riches of iniquitie, that when wee shall want, they may receiue vs into euerlasting habitations, which is not spoken of goods euilly and wrongfully gotten, but of goods that may be wickedly and wrongfully taken from vs by open force, or secret fraud; by violence of Robbers, by pretence of right, by colour of Lawe, or by the power of the oppressor.

Reason 3. Thirdly, the poore cannot recompence and repay again that which is be­stowed vpon them, but God himselfe will restore it seauen fold into thy bo­some. We must heerein imitate our Heauenly Father, who is readie to shew mercy to all. This is the precept of Christ, Mat. 5, 42, 45 Giue to him that asketh, and from him that would borrow of thee, turne not away, &c. that ye may be the Children of your heauenly Father, for he maketh his Sonne to arise on the euill, and the good, & sendeth raine on the iust and vniust. So likewise it behooueth vs, to follow the example of Christ, 2 Cor. 8, 9. Who beeing rich, for our sakes became poore, that wee tho­rough his pouerty might be made rich. This was the greatest grace and mercie that could be shewed.

Reason 4. Fourthly, the poore haue beene in all ages, and shall alwayes remain with vs to the end of the world, to the end that their bowels may feele our refresh­ing, and their loynes blesse vs, and pray for vs. For, if it had pleased God, hee could haue made all men rich, and none to stand in need of the ayde and assi­stance of others; but this difference in degrees among men, placing some a­boue, and others beneath, making some rich, and others poore, setting some on high, and others low, serueth most for the aduancement of his glory, and the maintaining of fellowship and friendship, of concord and vnity one with another. If all were rich, and abounded in outward wealth, we should neither know God, nor our selues, nor our Brethren: we would be ready to say, Prou. 30, 9. Who is the Lord? We would be ready to disdaine and despise our Bretheren. If all were poore, and in necessity, there would be nothing but robbing, stealing, periury, and all confusion. Wherefore, it is the ordinance of God, that some should be rich, and some poore, some wealthy, and others in want. Hee ma­keth some poore, to exercise their patience, and to try howe they will beare that burden, and behaue themselues vnder the crosse. He maketh others rich to exercise our mercie, to be obiectes of our pitty and compassion, and that we should neuer want some occasions to shew forth the fruits of a liuely faith. Seeing therefore, we shal receiue a great aduantage in this life, and be recom­penced at the resurrection of the iust; seeing we are vncertain what shal hap­pen heereafter, and know not what euill may fall vppon the earth: seeing wee are commanded to follow the example of God the Father, who is good to al, and of Christ his sonne, who being rich, made himselfe poore, and of no re­putation, [Page 156] and lastly, seeing we must alway haue the poore to exercise the workes of mercy, and to releeue their misery; it followeth, that we are to di­stribute the outward blessings of this life to those that be in want and stand in need of comfort.

Ʋse 1. The Doctrine being thus cleered and confirmed, let vs see the vses that a­rise from hence. First, this being so necessary a duty required of all men, it teacheth a difference betweene the Heathen and Christian religion. The Heathenish Religion neuer tooke order for the poore, nor required any com­passion toward them; but the profession of Christ, chargeth this duty vpon all true beleeuers, and teacheth that iudgement shalbe without mercy, to those that shew not mercy. When Paule departed from the rest of the Apostles at Ierusalem, they Gala. 2, 10. warned him onely that he should remember the poore, which thing also he was diligent to doe. But this was neuer remembred, nor re­garded, nor intended among the Nations that were vnbeleeuers. True it is, the Painims and Philosophers, haue held and deliuered many morrall instruc­tions, and spoken well of Iustice, Temperance, Clemency, Prudence, and Friendship, of obedience toward parents, of Gentlenesse toward men, of li­berality toward the poore, of loue toward our Country, of Loialty toward Princes, and such other vertues. He that should deny Antimachia. preface before the second booke their precepts in part to be wel spoken, and in part to be wel practised, should do them great wrong. But the Christian Religion, as it hath all these in common with them, appro­uing and allowing of them; yea, not disdaining to read their bookes and to learne such Doctrine of them as they haue left in writing, so it hath lanched out a great deale deeper, and entred farther, and considered better of the pre­cepts of good life, and the practise of good manners, then the Heathen and Infidels haue done. It was a rule of one of the wisest among the Gentiles, Plato. that we are not borne onely for our selues, but that our birth is partly for our Country, partly for our Parents, and partly for our friendes. A goodly and Golden sentence much admired, and greatly commended, and oftentimes al­leaged. But if it be compared with the Doctrine of Christ, and the duty of all Christians, it will be found maimed in his limmes, and defectiue in his parts, neither hauing a good beginning, nor making a perfect ending. For first of all, he prescribeth that our Charity should be imployed toward our selues, which they haue well marked, allowed, and followed, which say, that a well ordered Charity beginneth at himselfe. But this is farre from the Doctrine of Chist and his Apostles. Christ himselfe cōmandeth vs Mat 22, 39. to loue our Neigh-as our selues, and Paule teacheth 1 Cor 13, 5. that Charity seeketh not her owne things. Againe, he maketh mention of our Country, of our parents, and of our friends, and rangeth them into good order, but what becommeth of the poore? where or in what place of this notable sentence doth he place them? he speaketh not of them at all, let them shift as they can, they are quite forgotten, the Phi­losophers Charity stretcheth not to them; let them sinke or swimme, liue or die, feed or starue, it was all one to him and to that Religion that he beleeued. And indeed a poore person in the time of the Painims had no other meanes to liue and sustaine himselfe and his family, then to sell himselfe as a slaue to him that would buy him, if no man were found that would buy him, he perished for hunger, and died through want and famine. True it is, when they saw some men with their eyes languishing in misery, and heard them with their eares pitifully complaining in their extremity, they were sometimes touched with commiseration and compassion toward poore persons, but they neuer called or accounted this duty of humanity a vertue, but onely an humane pas­sion or naturall affection. Furthermore, they neuer builded or erected any Hospitalls or houses of refreshing to lodge and nourish the poore, neither had the Princes their Almoners, to distribute their Almes as Christians haue. When a Child was borne mishapen and euill-formed among them, it was killed; Halicarnass. Rom. Antiq. lib. 2. [Page 157] yea, it was not onely allowed, but commanded, to stifle and strangle it, that it should not be brought vp: a cruelty and inhumanity against Nature, and a despite and iniury done to the Creator, who created them, and formed them in their Mothers wombe. They made account of poore men as they did of Beasts; for alas, as those poore wretches came into the Market place, & set themselues to sale, as men do their Cattle, so such as bought them, standing there at offer & proffer, had full possession to do with them what they would, they had power to kill their bondmen at their pleasure, when, and how, and for what cause they thought good, and were not subiect to giue any account of their death, and for their so dooing. They did ordinarily slay their slaues and Seruants, when they became vnprofitable Dion in Au­gusto. vnto them, and reserued such as were strong to labour, and able to doo them seruice. Moreouer, they set vp sundrie Theaters for Combates, to offer pleasure, and make pastime to the Beholders, and caused their poore Slaues to band themselues in two partes, one against another: then, they brought them forth, causing them furiously to set one vpon another with naked swordes, and with naked bodies, none of them being furnished with any defensiue Armour; and the people assem­bled to see this most vngodly sport, laughed at it, and tooke no lesse pleasure to looke vppon it, then wee take pleasure to see Cockes fight one with an­other.

Thus we see what the Religion of these Panims and Miscreants was, bar­barous, beastly, bloody, defiled with all cruelty, contrary to al pitty and piety, regarding the poor no more then brute beasts, and making no more account of them, but for their seruice they drew from them, and for the want they had of them. For among all the morral precepts which they taught and deliuered, we neuer read that they spake any thing, that they prescribed or perswaded a­ny thing touching the poore, nor that they euer established any good pollicy to helpe them. Notwithstanding, it agreeth well with naturall reason, that e­uery one do good to his like. And it is a sound principle confessed among all, Lamprid. in Atexan. What thou wouldest not should be done to thee, do it not vnto another: but we must do to another, as we would he should do vnto vs. But the Religion which is called the Christian religion goeth farther, and beginneth where na­ture leaueth vs: It teacheth vs to respect the poore as our own flesh, to regard them as the members of Christ, to account of them as of those that beare the Image of God, to releeue them as heires of the Kingdome of Heauen, and to remember that the Lorde Iesus accepteth and rewardeth that which is done vnto them, as doone vnto himselfe. So then, no man can denie, but all men must confesse, that the Christian Religion is in all points more excellent and perfect, then all other Religions, which are of Men, and sauour of the Flesh.

Vse 2 Secondly, seeing the works of mercie must be shewed to the poore Saints, it reproueth those that are wearie and backward in doing good, and haue no care to releeue them that liue in great pouerty and penury. We see manie that are bountifull, and (as I may say) prodigall and wastfull in pampering of themselues, and feasting the Rich, which haue no neede, and stande not in want, but are sparing and fast-handed towardes the poore. These are like vnto the Rich man, that was cladde in Purple, Luke 16, 19 and fared deliciously euerie day, but woulde not yeelde vnto poore Lazarus, the Crummes and Offals that came from his Table. This is a great vanitie, to gaine praise and com­mendation from the Worlde, to bee great Cheere-makers to the rich, and to bee miserable to the poore and needie. Indeede, it is no sinne to enter­taine thy rich Friendes, and to Feast thy Kins-folkes, Gen. 18, 26 as Abraham did Abi­melech; but the other to feede the poore, rather then to Feast the rich, ought to be more common, and is approued to be more commendable. But such as follow all riot, and liue in all excesse, are most hard-harted toward the poore. [Page 158] For diuellish prodigality and Christian liberality, cannot stande together. Such as wast their goods in riotous liuing, thinke it ill spent that is giuen to the poore, especially that which is bestowed vpon the poore Saints. We saw this in the rich Glutton, who abounding in outward blessings, would com­municate nothing to Lazarus, as full of wants as he was of sores. Wee haue heereof a liuely picture, set vppe to bee seene in the Sodomites, Ezek. 16, 49 who excee­ding in excesse of pride, and fulnesse of Bread, offended there-withall in con­tempt of the poore, and weakning the hand of the ndeeie. Behold the pra­ctise of all that spend and wast their wealth in drunkennesse, surfetting, and such like wickednesse, it greeueth them more to giue a penny to good vses, then to lauish and dash away a pound, in following and feeding their beastly humors; whereby God is dishonoured, the poore are robbed, their bodyes are disfigured, their good Name is impaired, and their soules are endaunge­red for euer.

There is no man, Obiections of miserable men against liberality. that delighteth in any sinne, hut hee hath pretence and excuse for his sinne. The sloathfull seruant that hid his Maisters Talent and treasure committed vnto him, alledged this for himself, Math. 25, 44 I knew that thou wast an hard man, which reapest where thou sowedst not, and gatherest where thou stro­wedst not. So the sluggard saith, Prou. 22, 13. There is a Lyon without, I shall be slaine in the street. In like manner, such as are miserable and mercilesse toward the poore members of Christ, are readie to couer their shame, though it be with Figge-leaues; to dawbe vp their hardnesse of heart, though it bee with vntempered morter, and to paint their hypocrisie, though it be with deceitfull and fading colours. Let vs see what their Obiections are, hindering their liberality, and shutting their handes, or rather their hearts from this compassion, so often commanded of God, and so much practised of the godly. Obiection. First, they say, they cannot do that which they desire, they fear that they themselues may want, if they shold be liberal in giuing. Answere. I answer, this proceedeth from the bitter root of infidelity. God hath promised to rewarde the liberall giuer, but these men haue not hearts to beleeue him, & to consider that he is true of his word. They thinke that by giuing almes they shall be wasted, but the spirite of God pro­nounceth, that their wealth shalbe increased. He that giueth to the poore, Prou. 28. 27 and 11, 25. lend­eth to the Lord, & shall neuer lacke. The liberal person shal haue plenty, and hee that watereth shal haue raine. There is that scattereth, and more is encreased, but he that spareth more then is meet, surely commeth to pouerty. Whatsoe­uer is bestowed vpon the poore, is accounted as giuen to Christ, who is a rich Rewarder of all that seeke him. Hence it is, that the Apostle saith, 2 Cor. 9, 9, 10 Hee hath dispersed abroad, and hath giuen to the poor, his beneuolence remaineth for euer; al­so, he that findeth seed to the sower, will minister likewise Bread for food, and multi­ply your seed, and encrease the fruites of your beneuolence. The Wise man teach­eth, that if our bread and our bountifulnesse were cast vpon the waters, yet af­ter many dayes we shall finde them againe. The Husbandman casteth his seed in the earth, and burieth it almost an whole year before hee receiueth & rea­peth the fruit of that he hath sowne. Therefore, let not those that vse to giue releefe to others, feare that they shall want the releefe of others. Obiection. Again, others plead and pretend that they are poore and needie themselues, they are rather constrained to receiue, then to giue; to take, then to distribute; to accept, then to bestow; for he that hath but little, cannot minister to others. But this cannot excuse the neglect of this dutie. Answere. Let such knowe, that if there bee a willing minde, 2 Cor. 12. A Man is accepted according to that which hee hath, and not according to that which hee hath not. The poore Widdowe mentioned in the Gospell, cast but one Mite into the Treesury, and yet that which she gaue of her penurie, Luke 21, 3. was more respected of Christ, then all the aboundance of the Rich. The Churches of Macedonia, were themselues 2 Cor. 8, 9. in extream ne­cessity, and in great pouertie, yet sent releefe to others, aboue their abilitie. [Page 159] They that were conuerted to the Faith, after Christes ascension, diminished their owne substance, when they solde their possessions, Acts 4, 5. and distributed the money among the poore, according to the necessities of euery one. Euerie man is bound to minister to his neighbour, and to supply his wantes as God hath enabled him. Obiection 3. Thirdly, others alledge for themselues, that they haue a great charge and heauy burthen lying vppon their shoulders, they must pro­uide for Wife and Children, they haue Father and Mother, and Kindered to releeue, and if they should not sustaine them, they are made worse then Infi­dels, and haue denied the Faith. Answere. These shiftes cannot serue our turne, nor iustifie vs in our euill doing. True it is, these thinges must bee done, but the other must not bee left vndone. The Church gathered by Peters preaching after Christs ascending into Heauen, not onely spent of their superfluity, but solde their patrimonie to releeue the poore, yet no doubt they had Wife and Children of their owne to prouide for. So no doubt had the Macedoni­ans, who not onely according to their power, but also beyond their power, were willing to doo others good. Wee must commit our Children vnto him that hath promised to bee a Father vnto them. Hee hath promised, that he will not leaue vs, nor forsake vs, but be our deliuerer, Heb. 13. So that vvee shall not feare what Man can doo vnto vs. Wee haue a full assuraunce of his worde, That the righteous Psal. 37, 25. shall not bee forsaken, nor his seede begge their Bread.

Such therefore, as set their hearts to prepare and prouide much for their posterity, do withdraw themselues commonly from helping the poore, and by this meanes do oftentimes bring a curse vpon their owne goods, so that some of their Children, or of their Childrens Children riotously wast them, & make hauocke of all most vnthriftily. Obiection 4. Fourthly, some there are, that hang backe, and will giue no Almes, because the poore are lewde and wicked, they are I­dle and abuse their almes, they haue bad tongues, and are vnthankful persons towards such as releeue them. Answere. I aunswere, wee must in our giuing respect more the Commaundement of God, then the personnes of men: and though it fall out, that their tongues cursse vs, yet if wee succour them in their neces­sitie, the loynes of the poore shall blesse vs, and wee shall thereby heape Coales of fire vpon their head, and make them ashamed of their euill. We are likewise commaunded to loue our Neighbor, it is not mentioned in the gos­pell, that we should not loue him except he bee godly. We are commaun­ded to set before vs the example of God, Math. 5. Who maketh the Sun to shine, & rain to fall vpon the iust and vniust, vpon the godly and the vngodly, that so we may bee perfect, as our heauenly Father is perfect.

Againe, the Apostle Paule hauing taught, that ydle personnes which will not labour should not eate, 2 Thes. 3, 13. addeth one thing further to bee practised, That we should not bee wearie of well-dooing. Let vs not therefore so much looke vpon the person of the men, as consider the greatnesse of their want: Let vs not looke for a recompence from them, but from him that hath promised vnto vs, that a Cuppe of colde Water shall bee respected, and rewarded by him. This is it which Salomon meaneth, Eccles. 11, 3. when hee sayeth, Eccles. 11, 3 If the Clowdes bee full, they will poure foorth Raine vppon the Earth, and if the Tree do fall towardes the South, or towardet the North, in the place that the Tree falleth, there it shall bee. In this place, the Wiseman perswadeth the Church to liberality toward the poore; the Clowds, when they are full of water, doo not keepe it to themselues, but poure it on the earth that gapeth for the raine, as if it were a thirst, and openeth his mouth to bee refreshed; so when men are laden with wealth, they are bound to cherish their bretheren, as it were pined away with hunger & third. Then he preuenteth that obiection which Coue­tous men make, to stay their hands from shewing mercie, and to shut vp their compassion from the needy, because they are wicked and vnworthy of any fa­uour, [Page 160] that they will abuse it to Whoredome, to Drunkennesse, and to excesse. For, hee telleth them of the profite and reward, that they shall receiue, be­cause as the Tree, howsoeuer it falleth, on the right hande, or on the left, on the North, or on the South, it skilleth not, seeing it becommeth the owners, and it falleth to him; so the bountifulnesse of good men, whether it bee gi­uen to the worthy or vnworthy, to the faithfull or vnfaithfull, shall turne to his benefite that bestowed it. To conclude, euerie Christian man, must haue the Spirite of Christ, Rom. 8, 9. if hee bee his; hee that hath not the Spirite of Christ, he is none of his. But Christ is mercifull, and therefore wee must be mercifull.

Vse 3. Lastly, seeing it belongeth to those that haue the goods of this world, out of their plenty to supply the wants of the poore, it belongeth vnto vs to haue an earnest care and dilligence to prouide for the poore, especially, the poore Saints. This dutie and diligence was in the Apostle Paule, as it is expressed, Rom. 15. where it is Rom. 15, 25 28. saide, That he Ministred to the Saintes at Ierusalem, and withall, that hee gaue himselfe no rest in this, vntill hee had sealed this fruite vnto them; that is, till hee saw it done and effected, according to his desire. It is not enough for vs, to giue good wordes, or to vtter from our mouthes good wishes, but we must in our seuerall places, and particular callings, do our vtmost endeuour, that releefe may euen be sealed to our poore. It is not e­nough to giue to those that aske and craue the fruite of our liberality, but we must learne to enquire of the wants of the Saints, and to search what is their condition. It belongetb vnto vs, not onely to haue eares prepared to heare, but to haue mouths opened, to aske of the welfare of those that are in neces­sity. We would desire to be so dealt with all our selues; and therefore let vs be so minded toward our Brethren. This wee see in Abraham, Gen. 18, 19. hee staied not till those strangers came into his house, til they desired to be receiued & haue lodging, but he went out of his tent of his owne accord, to see whom hee could espy, that he might bring them to his house. So did Lot, Iudg. 19, 17. so dealt all the Fathers. Thus did Nehemiah, when he saw some of his brethren that were come from Ie [...]usalem, Nehem. 1, 2. he asked them concerning the state of the Church, and of the residue of the Captiuity. Wee must not alwayes waite, till we bee in­treated and vrged to shew mercie, but offer it our selues, to testifie the wil­lingnesse of our hearts. Wee must not onely readily giue our releefe when the poore require it, but goe vnto them, search them out, and call for them, whether they aske our Almes or not, whether they require our releefe or not. As Christ hath loued vs, so let vs loue one another. Now, hee lo­ued vs being his enemies, when we neuer asked remission of our sinnes, for he was found of them that sought him not, and shewed mercie to them that desired it not, so ought wee also to deale with our Bretheren, not tarrying till they craue, but offering our Compassion. There haue euer beene poore, that make not their wants openly knowne, and are so deiected and reiected of many, that they are ashamed to shew their necessity. This dutie requi­ring our earnest care, to seeke after, and see to the wants of our poore Brethe­ren, reprooueth three sorts of men. The first reproofe. First, such as helpe them only in words, but not in deedes; with their mouth, not wirh their hands; in outward shew, not by any true fruit of Charity. Such men doth the Apostle Iames note in his Epistle, Iam. 2, 15, 16 who when they see a poor man, or a poore Woman, which wanteth bread to eate, and cloaths to put on, they say vnto him; God help thee (poore man) and succour thee, and send thee releefe, it is great pitty thou art no bet­ter prouided for. These are destitute of a true Faith, which standeth not in worde onely: and the poore, notwithstanding all these faire Wordes, and goodly promises, may starue for colde, and die for thirst, and perrish for Famine, if they should finde no better comfort, and if euery man should serue them after this sort. It is a verie true saying of the Wise Salomon, [Page] A Man Prou. 25, 14. that boasteth of great liberality, is like Cloudes and Winde vvithout Raine. So the Apostle Iohn saith, 1 Iohn 3, 15. My little Children, let vs not loue in word, neyther in tongue onely, but in deede, and in trueth. It is not enough for a man to say, hee will helpe and succour his Neighbour, vnlesse hee helpe him indeede.

The second reproofe. Secondly, it reprooueth those that do not rightly consider what poore the Apostle meaneth, and setteth before vs as obiects of our compassion. He doth not vnderstande the ydle Begger, or sturdy Rogue, or vagrant Companion, who not applying himselfe in any lawfull calling, maketh a profession of beg­gery, and liueth altogether vpon the spoyle of other mens goodes, the profite of other mens labour, and the sweate of other mens browes. Neither doth he meane such manner of persons, as are common and continually haunters of Ale-houses, Vnthrifts, Spend-als, Carders, Dicers, Drunkards, which spend all the Weeke in going from one tipling place to another, hauing Wiues and Children at home, that want those things which they wast, and when they come vnto them, they raile and rage as mad men, against those they shoulde releeue. These are excluded and wiped out of the roll and Register of the poore Saints spoken of in this place, being worse then 1 Tim. 5. Infidels, and denying the Faith. The Turkes and Sarazens shall rise vp in iudgement against this wretched generation, and condemne them. But the Apostle pointeth out such vnto vs, to be holpen and comforted, as albeit it hath pleased God not to bestow so great a portion of worldly blessings vpon them, as vpon others, as the Artificer, the Handy-crafts man, and Day-Labourer, yet labour dili­gently in their Callings, and follow their Trades with all carefulnesse to re­leeue them-selues, and to maintaine their Families, as those that professe the feare of God, and the Faith of Christ. Vnder this ranke, we may range poore Widdowes and Fatherlesse Children, all aged and impotent persons, such [...]s are lame and diseased, that would worke, but cannot; that desire to labour, but are not able. It is the rule of the Apostle, that ought to take place in all Churches, 2 Thes. 3, 10. That such as will not take paines, must not eate. All those, that through frailty of Child-hood, or weakenesse of Olde age, or impotencie of limbes, or greeuousnesse of sicknesse, or thorough greatnesse of their charge, labouring according to the vtmost of their strength, yet are not able to main­taine themselues, must haue their wants supplied willingly and chearfully; not grudgingly and sparingly, shewing our selues to haue a feeling of their neces­sities.

The third re­proofe. Thirdly, it reprooueth such as neuer open their mouths to know the estate of the poore Sain [...]s, or to enquire how they fare: Alas, how should they offer their helpe of their owne accord, and open the bowels of pitty before they be entreated, that will depart from nothing, but vrged and constrained by force of Law, or taxation of others? Or how should they extend their compassion to the poore that are absent, who are like vnto the rich man that despised La­zarus lying at his gate, and woulde not giue him the crums that fell from his table? It is noted to the great commendation of Dauid, that after the death of Saule, he sought not reuenge vpon his issue and posterity, but did good to his childrens children, & said; 2 Sam. 9, 1. Is there any left of the house of Saul, that I may shew mercy for Ionathans sake? So ought we to seek out the seruants of God, and to finde out the poor, and to enquire after the distressed Saints, and say; Is there any of the poore yet left, to whom we may shew mercy for the Lordes sake? For they represent the person of Christ: when they come vnto vs; Christ him­selfe commeth vnto vs; and when they aske of vs, it is Christ that asketh of vs, and saith; I am hungry, I am thirsty, I am naked, I am harbourlesse; so that whatsoeuer we would do to Christ if he were with vs, the same must wee do to them that are among vs.

The order of the words. 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 v­sed by the Apostle: Now we are to proceed to the rest of the Epistle, wherein we must obserue two points; First, the cheefe matter is handled; Secondly, the whole matter is concluded. The cheefe matter, is touching Onesimus, or himselfe. The first, concerning Onesimus, is handled from the eight verse, to the 22. verse. The latter touching himselfe, is expressed in the 22. Verse, wherein he willeth to prepare lodging for him, hoping by their Prayers to be deliuered out of prison. The former point is set downe in this short speech or sentence, I Paule pray thet to receiue Onesimus: The parts of which sentence are not barely propounded, but amplified; and then, the whole is prooued & confirmed. We are therein to consider three partes; First, the intreating and praying of Philemon; Secondly, the person praying and intreating; Thirdly, the person for whom he prayeth and intreateth. His praying of Philemon, is declared by a diuers reason, Although I 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 besee­cheth, we shall see afterward, Verse 10.

The meaning of the words. This is to be obserued touching the order of the words. Now, let vs consi­der the interpretation of them. First, he speaketh of his liberty in Christ, that is; as an Apostle and Minister of Christ, whose Messenger or Ambassador he is; whereby he insinuateth and signifieth, that this power is not his owne, or of himself, but is Christs; it is not the seruants, but the Lords; it is not mans, or the Ministers, but Gods. For euen at Magistrates ordained and sent foorth by the Prince, can do nothing in their owne name, but in the Kings name; so Ministers called of God, and fitted to the office wherunto they are called, must teach, command, reprooue, and exhort, not in their owne name, but in the name of Christ their Lord and Maister. He addeth, That for loues sake he in­treateth him. 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 shew­est 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 Phile­mon, that he so tendered and loued him, as that he had rather deale with him in kindnesse, and by intreatance, then roughly and seuerely. Lastly, he sayth, Paule, an Old man, and now a prisoner of Christ. In these wordes, is included great force to moue Philemon: Wee must vnderstand the first Wordes of his Age, not of his Office; of his yeares, not of his Ministery; and hee calleth himselfe a prisoner of Christ, that is; for Christs sake, and the preaching of his Gospell.

So then, according to this Interpretation, these wordes are thus much in effect, as if hee had sayde; Seeing I heare euerie where of thy feruent 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, [Page 163] 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. Obseruations out of these wordes. First of all, the Apostle would not do that which he might doe, and was lawfull for him to doe, which may teach the Minister and all men sometimes to be content to depart from their right, as Abraham did toward Lot, when a strife arose be­tweene them, 1 Cor 9, 4. and as Paule did oftentimes, according as himselfe testifyeth in his Epistles. Which condemneth those that stand strictly vpon their right, 1 Cor 10. 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, 1 Cor 9, 12, 15. 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. Se­condly, 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, Galtath. 1, 1. not by man, nor by the will of man, but of Christ. This is the difference betweene a ciuill Magistrate, and an Ecclesiasticall Minister. The ciuill Magistrate may 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 ex­tendeth, he can require and exact no more then that which is right and equall and their duty to doe. It is no absolute or immoderate power, but limitted within these boundes, that he goe not beyond them. This is required of all the Ministers of the word, they are to teach that which is right, and he peo­ple are bound no farther to heare them. Fourthly, he declareth why he yeelded vp a part of his right and did not prosecute it to the full, for 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 2 Tim. 1, 8. Ephes. 3, 13. of the Crosse in our selues, and from being offen­ded at the Crosse in others, that rather we are to know, it commendeth the Ministry, and serueth greatly to edification. For by this title he commen­deth himselfe, and purchaseth authority vnto his Ministry, whereby he signi­fieth not onely that he is an Apostle, but somewhat more; an Apostle, a priso­ner; that is, adorned with the markes and tokens of Apostolicall honour, see­ing the badges of the Apostleship are such bandes as he suffered for Christs sake. So then, a Minister afflicted, is more then a Minister: a Christian per­secuted, is more then a Christian: and euery faithfull man and woman, the more they are tried by suffering for the Gospell, the more they are to be ho­noured and the better to be esteemed in the Church.

‘[ I 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 Apostle­ship, of the greatnesse of his age, and of the sufferings of bonds and imprison­ment. Doctrine 1. The Office of the Pastor, is an Office of power and au­thority. Heereby we learne, that the Pastor by his Office hath power and au­thority to require and to command men as the Minister of Christ to do their duties. The Teachers of the Church haue power by their calling and place [Page 164] 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 of­fice 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 char­ged by Ahab to be a troubler of Israel, he answered with freedome of speech, and boldnesse of spirit, and vehemency of zeale, 1 Kin. 18, 18 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 Inhabi­tants thereof, Ionas 3, 4. That except they repented; within forty dayes they should bee de­stroyed.

This Doctrine among other places hath most plentifull confirmation out of the prophesie of Ieremy, whether we consider the commandement of God, or the practise of the Prophet. Heerunto commeth that which the lord speak­eth to him, Ier. 10, 1. 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, Ier. 20, 4. 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 a­mong the Corinthians, he saith, 1 Cor. 7, 10. Vnto the vnmarried I command, not I, but the Lord. And in another place, 2 Cor. 3, 12. Seeing then that we haue such trust, wee vse great boldnesse of speech. It is noted by the Euangelist, Math. 7, 29. that Christ taught as one ha­uing authority, and not as the Scribes, that is; boldly, not fearefully; zealou­sly, not coldly; with great power, not as one that telleth a dreame. The A­postle writing to Timothy, doth not onely gently intreat him, but straightly charge him 1 Tim. 5, 21. and 6, 13. before God and the Lord Iesus Christ, and the elect Angelles, that he obserue those things, without preferring one to another, and do no­thing partially. And in the Chapter. following, I charge thee in the sight of God, who quickneth all things, and before Iesus Christ, which 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 2 Tim. 4, 1, 2 the lat­ter Epistle, I charge thee before God, and before the Lord Iesus Christ, which shall iudge the quicke and dead at his appearing, and in his kingdome, preach the worde, be instant in season, and out of season, improue, rebuke, exhort, with all long suffe­ring and Doctrine. All these places of Scripture laide together, comparing the Commaundements, together with the examples of the Prophets of Christ, and of the Apostles, doo teach vs by the Ordinance of God, power, and Au­thoritie are alwayes ioyned to the Pastors Office, and neuer to be seuered and deuided from it.

Reason 1. Let 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 vn­der Christ. They are 1 Cor. 4, 15. Fathers in Christ, but Parents may be bolde with their children. They are Pastors Ephe. 4, 11. and Shepheards, but the Shepheard is to direct & order the Sheep of his pasture. They 2 Cor. 5, 20. are Ambassadors, but the Ambassador is not sent without authority from him that sendeth him. They are Hebr. 13, 7. 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 shep­heard of the Sheepe, their Office cannot be without iurisdiction and authori­ty ouer the people of God committed to their charge.

Reason 2. Secondly, if we consider the fruits and effects that are ascribed in the word to the Ministers of the word, we shall see that their Ministry is ioyned with authority. They are the meanes and instruments to bring vs to the know­ledge of Christ, to the bosome of the Church, and to the Kingdome of Hea­uen. Their Office is to conuert sinners, and to saue soules. When Christ as­cended vp into Heauen, he appointed Pastors and Teachers in his Church Ephe 4, 11, 12. for the repairing of the Saintes; for the worke of the Ministry, and for the edi­fication of the body of Christ, till we all meet together (in the vnity of faith and that acknowledging of the sonne of God) vnto a perfect man, and vnto the measure of the age of the fulnesse of Christ. So the Apostle exhorteth Ti­mothy to take heed to himselfe, to exercise his guifts, to giue attendance to Reading, to be diligent in exhortation, and to continue in deliuering sound Doctrine, 1 Tim 4, 16. 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 prea­ching of the word of God, and therefore the Ministers are said to saue their owne soules, and the soules of others.

Reason 3. Thirdly, there is a co [...]peration of God and the Ministers Office together, and an admirable simpathy betweene them. If then God and the Minister do worke together, he may lawfully inioyne men to do their duties. This is it which the Apostle teacheth, 1 Cor 3, 9. and 2 Cor, 6, 1 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 bles­sing to their preaching. The Minister laboureth on the heart and conscience God reformeth it, and giueth the grace of repentance. The Minister deliue­reth the Doctrine of faith, God giueth the gift of faith. The Minister teacheth righteousnesse and holinesse of life, God saith; be it so, he shalbe righteous and holy. The Minister pronounceth mercy to the penitent, God bestow­eth mercy and forgiuenesse of sinnes 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, see­ing 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.

Vse 1. 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, 1 Tim 3, 1. 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 2 Cor 2, 16. 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 admini­string the Sacraments. We heard before that in furthering and finishing the saluation of men, God worketh with them. It is a great and glorious account which God maketh of his word in the mouth of his Ministers, when it is true­ly preached and rightly applied, he giueth grace by it, and ordinarily worketh not saluation without it. This is no small honour and estimation to the Mi­nisters of God, and to the Ministry of his word, that he admitteth them as [Page 166] 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 Mini­sters commission giuen him of God, when he hath preached righteousnesse to man, Iob 33, 24. 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, 2 Cor 5, 20. 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, Mat 16, 19. 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 vn­to them, they are appointed to bring the Children of God into the sheepe­fold of Christ. They shut the Kingdome of Heauen against all vnbelee­uers, by preaching, that they shall not enter, but be cast into vtter darknesse and be tormented in Hell. They open the Kingdome of Heauen to all be­leeuers and penitent persons, by preaching that they shall enter into the king­dome of Heauen and enioy eternall life. To this end and purpose Christ spea­keth to his Apostles after his ascension, Iohn 20, 23. 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 Gos­pell, that all their sinnes are forgiuen. And on the other side to preach and de­clare that such as will not beleeue and repent, shall neuer haue their sinnes forgiuen them. For, how the Ministers binde and loose, shutte and open, forgiue and retaine, the Prophet Esay sheweth, Esay 44, 25, 26. when hee sayeth, Chapter 44. I will destroy the Tokens of the Sooth-sayers, and will make them that con­iecture, Fooles: and turne the Wisemen backeward, and make their knowledge foo­lishnesse; but he confirmeth the worde of his seruant, and performeth the Counsell of his Messengers. Whereby we see, that God dooth binde and loose, for­giue and retaine with him, when he confirmeth their worde, and performeth their Counsell. This is the Dignitie of the Ministery, which serueth to reprooue the vnthankefull world, and ignorant people, that make no recko­ning or account of this ordinance, which is the power of God, and the wise­dome of God.

The first reproofe. First, it condemneth those that thinke the Ministers proud and presump­tious, and accuse them as saucie and malapart, when they commaund 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, vn­lesse 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 pun­nishment. 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, 1 Cor 4, 1, 2 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 dis­posers, that euery man be found faithful. Zachariah reprouing Ioash & his princes for their Idolatry, 1 Cor 24, 20 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 [Page 167] Citty, and to exhort them to amend their wages and their workes, they could not beare his wordes, but threatned to kill him. The second reproofe. Secondly, it reproueth those that account the Ministers, their Vassals and Slaues, whereas the case of a Pa­stor is not to be made an vnderling or a blocke for 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, 1 Cor 4, 9. 11. 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 re­proach is laid vpon the profession of Christ in sincerity. The Prophet decla­reth that his aduersaries reioyced at his calamity, and hated him wrongfully, because Psal 38, 20. he followed goodnesse, so do the Ministers of the Gospell suffer much hatred and contempt by wicked and prophane men, because they dis­couer their Hypocrisie and open their iniquity; yea, the word of God in their mouthes is many times as a fretting Corasiue applied to their consciences, that they cannot welter and wallow so secretly and securely in their sinnes, as they would and as they wonted to do. When they are resolute and resolued to continue in sinne, and thinke to rest and sleepe quietly therein, as in a bed of ease, the word of God doth often raise them vp, and rouse them out of their sencelesse security, and summoneth them to the barre of Gods iudgement. This is it that troubleth their peace and their patience, this maketh them to spurne against their persons and their calling, this causeth them to watch them narrowly, and to hunt after aduantages through their infirmities, that there­by they may disgrace them: this draweth them to cast all contempt and disho­nour 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 en­dure the Ambassage and message that they bring? But we must arme our selues against the scorne and contempt of the world, which by wicked men is cast as mire and dirt in our faces, considering that we are the 2 Cor 2, 15. sweet sauour of God as well in them that perish, as in them that are saued. The third re­proofe. Thirdly, the high ex­cellency of this calling, reproueth those that account the Office to base and low for them and for their Children. Many there are that liue by the Gospel, that are ashamed to preach the Gospell. They liue by the Altar, and yet are ashamed to serue at the Alter. They can be content to 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 Mat 23, 6, 7. 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 care­lesse as their Maisters, and in the meane season betweene them both, the sheep of Christ bought with his precious bloud, go to wracke and runne to ruine. What a shame is it, that any man should be raised vp and aduanced meerely by the Gospell, and yet account the preaching of the Gospell a reproach to their high dignity? The sonne of God himselfe refused not to serue in this calling, Mat 9, 35. 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 [Page 168] 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 con­secrate their sonnes to God, in the seruice of the Ministry, thereby to gaine soules to him and to his kingdome?

The fourth reproofe. Fourthly, if it be a calling of such dignity, it reprooueth those that run be­fore they be sent, and wait not a lawful calling from God, that they discharge it afterward with peace of heart, and comfort of Conscience? We see manie young men make more hast then good speede in entring into the Ministery, who for the most part want that iudgment, staydnesse, experience, grauity, & moderation that is meet to be in men of that profession. Hence it is, that they are called by the name of Elders in the Scripture. The Apostle thought it ne­cessary to giue this charge to Timothy, a young man (though he were of rare hope, and of excellent guifts) 2 Tim. 2, 22. To fly the lusts of youth, and to follow after righ­teousnesse, Faith, Loue, and peace, with all them that call on the Lord with a pure heart. And in another place he saith, 1 Tim. 4, 12. Let no man despise thy youth, but be vn­to 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?

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

The sixt re­proofe. 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, wher­by 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; Math. 18, 18 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 autho­rity onely to rule and to teach, but were restrained to take vp the rod to cor­rect and chastise the obstinat & sluggard, what Scholler would harken or 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 Schol­lers [Page 169] 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 & ex­ecuted the same according to his ordinance. Hence it is, that the Apostle re­prouing an heinous offence amongst the Corinthians, and shewing the vse of Ecclesiasticall correction, saith, 2 Cor. 4, 21 What will ye? Shall I com vnto you with a rod, or in loue and in the spirit of meekenesse?

Vse 2. 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 Ephes. 6, 20. boldly, as we ought to speake. We see an example heereof in the Apo­stles, when they heard the threatnings of the enemies of the Gospel, Acts 4, 29. & 5, 28, 29. 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 Do­ctrine, 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, Esay 58, 1. 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 He­rod, that it was not lawfull for him to take his Brothers Wife. Wee must not bee Dastards and faint-hearted souldiers, to fight the Lords battels, but first be sure, we haue a good warrant out of the word, and then go boldly in­to the fielde, and feare not to looke the enemy in the face. True it is, if wee 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, Ier. 1, 7, 8. and whatsoeuer hee commaundeth vs, that wee must speake. So, when God had stretched out his hand, and touched the mouth of the Prophet Ie­remy, hee sayde; Bee not affraide of their faces, for I am with thee, to deli­uer thee, sayth the Lord. Thus hee speaketh to Ezekiell, Exek. 3, 8, 9. 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 Rebelli­ous house.

Secondly, it teacheth them not to loose their Authoritie, and so to shame their Calling, and their Mayster that hath put them in that Cal­ling, bringing them-selues and their Ministry, 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, 1 Cor. 9, 1. Am not I an A­postle, am not I free? This reprooueth those that serue the lustes and plea­sure of others, and dare doe nothing to displease such as are in high place. Thus Aaron in the absence of Moses offended, who was at the commaunde­ment [Page 170] of the people, Exo. 32, 1, 4. 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, 2 Kings 16, 2, 10. 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 pa­terne of the Altar, and the fashion of it, and all the Workemanship thereof, and hee made an Altar in all points, like to that which the King had sent from Damascus. This departing from the Commaundement of God, to please the humour or honour of mightie men, must be farre from vs. We haue a plaine way set before vs, wee ought to walke in it, wee must not decline ey­ther to the right hand, or to the left hand. We must not make marchandise of the word of God, but deale faithfully with God and his people. The Pro­phet Micah complaineth of such Prophets in his time, as flattered the peo­ple in their sinnes, Mich. 2, 11. And Prophesied vnto them of Wine and of strong drink, and in such Prophets the people delighted. The Lord chargeth Ieremy, Ier. 1, 17. 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, Prou. 29, 5. 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 flat­terers, fall into great perilles of Soule, of Bodie, of Goods, of good name, of life.

Thirdly, it teacheth the Ministers, to take heede they abuse not their Au­thority, and turne it into tiranny, but employ it vnto edification, not to the destruction of the Church, or any member thereof. This the Apostle plainly teacheth concerning himselfe, 2 Cor. 10, 8 Though I should boast somwhat more of our au­thority, which the Lord hath giuen vs for edification, and not for your destruction, I should haue no shame. And in another place, 2 Cor. 1, 24 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 1 Pet. 5, 3. as Lords ouer his heritage, but as ensamples to the flocke. Christ himselfe testifieth, that he was among them as one that Luke 22, 27 Math. 20, 28. 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.

Vse 3. Lastly, it serueth for instruction of the people, that they despise not the Mi­nistry of the word, but alway readie to heare it with reuerence. For where­soeuer there is authority in the speaker, there should bee feare and reuerence in the hearer. They are Embassadors sent, not from Man, but from God; they speake not in their owne names, but in the name of God; they publish not their owne Dreames or deuises, but the Doctrine of God, and therefore ought reuerently and obediently to be regarded. Thus the Prophet teach­eth vs to reason, Mal. 2, 7. 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 reue­rence, and entertayned with the inwarde obedience of the soule. Hence it is that our Sauiour Christ sayth, Luke 10, 16 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 [Page 171] 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, Perk. of the Ministr. who when A­dam had lost himselfe, and all his posteritie, and that peerlesse Iewell of righ­teousnesse the whole wealth of our soules, can truely tell 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 wor­keth Faith; the Minister preacheth the word whereby we beleeue. How well doost thou account of that Physitian, and how highly doest thou esteeme of him, who when thy health is lost, and sicknesse falne 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 Sa­tan hath giuen, and apply a soueraigne plaister for thee, made of the precious blood of Christ.

From hence all men may learne, how to esteeme Gods Ministers, and with what affection we are to heare them. The Sheepe of Christ Ioh. 10, 27. 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 re­ceiued lesse worthily then the other, whose authority is greater, who message is waightier, whose place is higher? It is requisite therefore, that the people feare and reuerence their Minister, or else they wil in no case honor and obey him. For where feare is not present, all honour is absent; & whosoeuer scor­neth to performe this dutie of feare, let him be well assured, hee contemneth not him, but the Lord that sent him. This feare is to be yeelded, not to his person, but to his Office. For as the Apostle exhorteth the Thessalonians to 1 Thes. 5, 12, 13. 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 Gal. 4, 14. recey­ued him as an Angel of God; yea more then so, they receiued him as Iesus Christ himselfe. This was not as he was a man, but as the Minister of God: this was not for the excellency of his person, which hee acknowledgeth to be simple, and testifieth to be contemptible; but hee was receiued for that excellent message which he brought among them. Therefore Paule wri­ting to the Phillippians, sayth, Phil. 2, 12. 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 pre­sence of God, or of the power of the word, or of the truth that is deliuered, so that they neuer can heare aright, seeing GOD accounteth those only the right Hearers, Esa. 66, 2, 5. that tremble at his Worde, and are of humble and con­trite hearts.

Lastly, such as are content to heare and listen with their outward eares, but it is no longer then they list, and no farther then their owne fantasies [Page 172] are fed, and their desires followed, and their humors pleased. They are wil­ling to heare, vntill their speciall sinnes be reprooued: but when they finde themselues touched, or their iniquities (which they dwell in) discouered, they grow out of patience, and begin to reuile and raile at the Ministers that seeke with a good Conscience to discharge their duties. This is an euident note of a corrupt hearer, and a plaine testimony of an euill heart. We must be rea­dy to heare the curses of the Law, as well as the promises of the Gospel: we must account it a benefit to be reproued our selues, as well as to heare others reproued. A sicke man would not content himselfe to haue the Physitian shew vnto others their diseases, but would haue his owne disease discoue­red 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 con­taineth the authoritie that he had (if hee would vse it) to command Philemon that which was conuenient for him to do. These words are a mild mittigation of the former; namely, that albeit he might commaund him by his office, yet he would rather entreat and beseech him thorough loue. The Apostle ha­uing to do in this place with a matter of Christian moderation and equitie, wherein hee might from the Lord command with authoritie, doth notwith­standing pray and beseech; and when hee might lawfully vrge and require the practise thereof, hee rather resolueth to vse gentle, humble, and louing meanes. Doctrine 2. Gentle means are to bee vsed rather then se­uere, to per­swade men to the truth. The Doctrine arising from hence, is this; That the Seruants of God, ought to vse mildnesse and meekenesse in deliuering the will and mes­sage of God to his people, rather intreating them with lenitie, then comman­ding them with authoritie, albeit they 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 smoa­king Flaxe, hee sayth, Mat. 11, 28. 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 accep­table 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, 2 Cor. 10, 1. 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, 1 Pet. 2, 11. 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. Like­wise the Apostle Iohn writing to a Noble woman by byrth but more noble by Faith and Religion, saieth, 2 Iohn 5. 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 milde­nesse rather then sharpenesse; gentlenesse, rather then roughnesse; beseech­ing [Page 173] rather then commanding; and meekenesse of spirit, rather then threatning of iudgement.

Reason 1. Now to confirme this doctrine, sundry reasons may be rendred and produ­ced. First, we are bound to vse those meanes, and to take that course, which is most forcible & effectual. But to deale with loue and lenity, and to handle our brethren kindly and meekly, is most likely to preuaile with most men. There­fore the Apostle requireth, 2 Tim. 2, 25. 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.

Reason 2. 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 in­to 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 Re­proofes, proceede onely from this Fountaine, before wee can mooue them to Attention, Reuerence, and Obedience, vnto that which they heare deli­uered. Hence it is, that the Apostle in sundrie places, writing to diuers Churches, and moouing them to followe the examples and exhortations giuen vnto them, laboureth to perswade them of his vnfaigned Loue to­wardes them, as it appeareth, Phillippians 4, 1. Therefore, my Bretheren, beloued and longed for, my ioy, and my Crowne, so continue in the Lorde, yee beloued.

Reason 3. Thirdly, we are to imitate our Head and Maister Christ Iesus, he vsed not his Authoritie and Power that was in him, he dealt not roughly and seuerely with his enemies, but meekely and mercifully, and most compassionately, he was meeke, and as a Lambe before his shearer. When he might according to his mightie power in Iustice haue destroyed his Persecuters and enemies, Luke 23, 34 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, 1 Pet. 2, 21. 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 moderati­on, it followeth, that it is carefully to be vsed of vs when we speak to the peo­ple of God, in the name of God.

Ʋse 1. 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 Iu­stice [Page 176] 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 A­chan was apprehended, and his sinne discouered, whereby hee had offended God, sinned against his expresse commandement, and troubled Israell, he said vnto him, Iosh. 7, 19. 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. Cru­elty in deed, or bitternesse in word, euen toward euill doers that are alreadie adiudged, or stand at the barre to be iudged, is barbarous and inhumain. To insult ouer a poore prisoner, or a condemned man that is guilty of death, and carried to the place of execution, standeth neither with an humaine dispositi­on, nor with a Christian affection, nor with Brotherly compassion. Beholde the proud and insolent behauiour of the sauage and beastly minded Pharisees and Priests against our Sauiour Christ, mocking, spitting, buffeting, rayling, reuiling, whipping, and crucifieng him betweene two theeues. They were not content to seeke his life, and to shed his blood, but laded him with con­tempt and all shamefull calumniations. This also is the practise of their succes­sors the Romish Cleargy, who are the followers of them in malice and cruel­ty, when the faithfull haue beene, not only conuented before them, but con­demned 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 vn­seemly iests, bitter taunts, & vncharitable reproches cast out of their mouths (as a loathsome vomit out of the stomacke) who should Remember that they sit in the seat of God, 2 Chro. 19, 5, 19, 6. 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 Is­rael, executing the iudgements of the Lord against the house of Ahab, accor­ding to al the word of the Lord, Hosea 1, 4. 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 cor­rupt; he respected not the glory of God, but his owne reuenge; he did it not to serue God, but to serue himselfe. This was the cause why the Lotde visi­ted him, his house, and al Israel for it, and reuenged their blood thus shedde, because he fayled in the manner, though otherwise hee did that which is iust and right. We must regard not onely what we do, but in what sort and ma­ner, 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 re­spect to their bodies and soules: We must admonish, reprooue, threaten, and correct, in great compassion and mercy, not in rage and reuenge to fly vpon them.

Obiection. But heere the question may be asked, whither a Christian man may not be angry with them with whom he dealeth, being stubborne and peruerse, and deale sharpely with them? Answere. I aunswere, the Apostle giueth direction what to do in this case, Ephes. 4, 26. 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 per­uersenesse. So it is sayd of Christ, Marke 3, 5. that hee looked round about him angerly, [Page 175] 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, Reuel, 2, 6. that it hated the workes of the Nicolaitans, which Christ also hateth. It hated not the Nicolaitans themselues, as they were men, but the workes of the Nicolaitans. Obiection. Againe, it may be saide, that the Prophet Dauid, Psal. 109. and in many other places, Ps. 59, & 109 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. Answere. 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 car­ried with an euill desire of Reuenge, of Enuie, of Hatered, and of Emula­tion.

Againe, the imprecations of the Prophets, are prophesied of plagues to come, but we haue no such extraordinarie instinct reuealed vnto vs, to knowe what is to come: wherefore, wee cannot alledge their examples for our imi­tation, we must walke in the Kings High way, and follow the generall rules of the Scripture, to deale mildly, to put away pride and cruelty toward those that are 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 Iob 32, 13, 14. 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 Ephes. 6, 9. teacheth, Eph. 6. Ye Maisters doo the same things vnto them, putting away threatning: and know that euen your May­ster also is in heauen, neither is there respect of persons with him. So then, we are to deale with gentlenesse, not with roughnesse; we are rather to seeke to win others by loue, then to compell them by rigor. We must endeuour that al bit­ternesse, 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 re­proue meekely and modestly, least whilst we go about to amend them, wee make them worse. It is an heauenly Counsell giuen by the Apostle, Gal. 6, 1, 2. Brethe­ren, 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 com­mitted, 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?

Vse 2. Secondly, seeing we are to winne men rather by gentlenesse and loue, we must acknowledge that gteat wisedome and discretion is required in the Mi­nistry, to diuide the word of God aright, and to bee able to apply himselfe to [Page 176] euery degree and calling of men. Hence it is, that the Apostle saith, writing to Timothy, 1 Tim 5, 1, 2. 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 ten­der dealing. When the people of God went out to warre. Deut 20, 10 the Lord comman­ded them to offer conditions of peace to that Citty, if it refuse to make peace they should besiege it, smite it, and destroy it. So should we, when we execute our Office, first offer peace before we proclaime warre; first, allure by Gentle­nesse, before we thunder out iudgements; first, exhort, before we threaten. In the materiall building, all the stones that are to be fitted to the building, are not of one nature, some are soft and easie to be hewed and hammered, others more hard and of a flintier marble disposition, they require sharp tooles, strong blowes, & sturdy armes, before they can bc brought into forme, or be squared for their place which they are to hold. So it is with the liuely stones of the spi­rituall Temple of God, some haue soft hearts of flesh, & are of humble & con­trite 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, Iude 1, 22. Haue compassion of some, in put­ting difference, and other saue with feare, pulling them out of the fire, and hate euen that Garment which is spotted by the flesh. This serueth to reproue, first, such as vse vnseasonable lenity, when Godly seuerity is required. Some diseases, require sharpe medicines. This is a great sinne, whether it be in the family, in the common Wealth, or in the Church. Ely heard many complaints against his sonnes, that they sinned against God, and caused his people to abhorre his offerings, yet he did beare with them, and was not sharpe toward them as he ought to haue beene, 1 Sam 2, 23. 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, 1 King, 20, 42. and suffered him to escape out of his hands, a man whom God appointed to die, and thereby is threatned, that his owne life should redeeme and ransome the life of his enimy, and so the one pay the price of the other. The like we might handle in Saule, who receiuing a com­mandement to destroy Agag, and his substance, together with the Amale­kites, 1 Sam 15. he gaue life to those that God would haue him put to death, and shew­ed mercy to such as should be smitten with the sword. This negligence in punishing offenders is too common in the common Wealth, and is a meanes to increase sinne, to see sinne punished. It is a true saying of the wise man, Prou 20, 30 The blewnesse of the wound serueth to purge the euill, and the stripes within the bow­els of the Belly. Thus it falleth out also oftentimes in the Church. When the incestuous person among the Corrinthians was (according to the Ordi­nance of God,) to be cast out, he was suffered in the Church, and had not the censures of the Church executed against him, 1 Cor 5, 6. 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, Reuel 2, & 4 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 ter­rour and feare of all stubborne and vnrepentant sinners. Secondly, it repro­ueth such as are too sharpe and rigorous, against offenders, and forget all rules [Page 177] 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 de­serued stripes, yet it limiteth and restraineth what number they should not ex­ceed, that the offender might thinke himselfe loued, not hated: all the Cor­rections that God laieth vpon his Church come from loue. True it is, the Pa­stors and Ministers are to rebuke such as are fallen, but when they see sorrow for sinne, and repentance from dead workes wrought in them, they should be­gin to raise them vp againe and comfort them with the precious promises of the Gospel, least they should be ouerwhelmed with despaire, & be [...]wallowed vp with ouer-much heauinesse. Our Sauiour hath set downe an order perpe­tually to be obserued touching offenders, Mat 18 15. 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 condem­nation, who deserue rather to be excommunicated by vs, had they not volun­tarily 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, Exod 32, 31. who mourned and prayed for the Isralites fallen in Idolatry, and of Christ, Luke 19, 41. 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 eue­ry slight matter they haue thundred against them with their excommunicati­ons, and thereby made themselues terrible to the whole world. Hence it is, that the Pope and his Bishops threaten Princes, chalenge authority to excom­municate them, to depose them, and to discharge their subiects of subiection and alleageance. This is cruelty ioyned with impiety, this is seuerity accom­panied with Hipocrisie, this is cursing and banning, contrary to the Christian faith, and therefore being causelesse they cannot come.

Vse 3. Thirdly, and last of all, we learne for our obedience, that whensoeuer en­treating, beseeching, gentle, or louing dealing is vsed to call men home to God and to themselues, it is their duty to yeeld themselues and to embrace earnestly the mercies of God offered vnto them. The sinne of contempt and contumacy is fearefull, when the bountifulnesse of God is despised, his mer­cies loathed, his patience and long suffering abused. If we will not heare when he crieth to vs, Prou 1, 28. 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 remem­breth 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 mer­cy, then iudgement, first he gathereth, then he scattereth, first he counselleth, then he confoundeth. This is the order which the Apostle teacheth to be obserued by the Lord himselfe, in the first place, by patience and long suffering he calleth men to repentance, neuerthelesse if they will not turne vnto him, [Page 178] 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 bles­sings, 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 answeara­ble 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, Esay 5, 4. more barren, and lesse fruit­full; we are not onely void of good fruits, but full of euill fruits, bearing no­thing but leaues of vanity, and shewes of Hipocrisie. We cannot deny, but God (as a carefull dresser of his Vineyard) hath often times beene constrai­ned to take his pruning knife into his handes, he hath scourged vs by famine, and chastened vs by plague and pestilence; yea, still doth visit vs in sundry pla­ces, 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 remai­neth for vs, Heb 10, 27. 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 vp­on vs. If his mercies will not moue vs, his iudgements shall remoue vs out of our places. The Figge-Tree is first Luk 13, 9. 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 con­uert 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 di­uerse 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 pri­uiledges of his calling, of his age, of his sufferings and imprisonment that he sustained for the cause of Christ. Doctrine 3. Superiors in guiftes & age, are to be re­uerenced aboue others. Heereby we learne, that such as God hath [Page] 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, Rom 13, 1. Let euery soule be subiect to the high­er powers, for there is no power but of God, and the powers that be, are ordained of God. And 1 Pet. 2. 17. Honour 1 Pet, 17 2 13, 14. 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 vn­to the superior, or vnto Gouernours as vnto them that are sent of him, for the pun­nishment of euill doers, and for the praise of them that do well. Touching such as are superiors in age; it is a precept giuen by Moses, Leuit 19, 32 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 ex­ample heereof we haue recorded in the booke of Iob in Elihu, when Iobs three friendes ceased to answeare him, he began saying, Iob 32, 6. 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. Like­wise touching the teachers and Ministers of the Gospell, the Apostle saith, 1 Tim 5, 17. The Elders that rule well, let them be had in double honour, specially they which la­bour in the word and Doctrine. And in another place, Heb 13, 17. 1 Thes 5, 12, 13. 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 per­son, beutifieth their Ministry, adorneth their guiftes, magnifieth their calling, and maketh their Office more effectuall, and much more to be respected, and more auailable to edification. It is an honour to be set as an ouerseer in the Church, but it is a greater honour to suffer in Christs cause. Hence it is, that the Apostle saith, 2 Tim 1, 8. Ephe 3, 13. 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 re­spected of vs.

Reason 1. 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 foun­dation that cannot be shaken. For first, it standeth with the Ordinance and commandement of God as we see in the xx. Chapter of the booke of Exodus Exod 20, 12 Deut 5, 16. Ephe 5, 2, 3. 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 Mo­ther (which is the first commandement with promise) that it may be well with thee, and that thou maist liue long on earth. If this be a precept of God, that we ought to honour those whom God hath any way honoured, and if the obedience vn­to 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 re­spect either his precept, or regard our owne profit, we are bound to acknow­ledge those priuiledges of age or guiftes which he hath giuen them, and to honour them for them.

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

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

Vse 1 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 su­periors their due, or (which is worse) do in pride and contempt insult ouer them, to claime and chalenge that which is his right. The Apostle doth oftentimes remember his place and calling to the Corrinthians, which had forgotten him and reiected him. He putteth them in mind of his Office, 1 Cor 9, 1, 2 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 like­wise in Samuell, 1 Sam 12, 2, 3. I am old and Gray-headed, I haue walked before you from my [Page 179] Childhood vnto this day, beare record of me before the Lord and before his an­nointed, 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, Mat 22, 21 Giue vnto Caesar the things which are Caesars, and to God the things which are Gods. So the Apostle saith, Rom 13, 7. 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 there­fore this Honour, or Feare, or Reuerence is denied vs which God hath gi­uen vnto vs, it is no Pride or haughtinesse of heart, to challenge it, and re­quire it at their handes that are bounde to yeelde it. If they will not know 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.

Vse 2. 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 Infe­riors 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 per­sons, how they are affected toward vs, as their Guiftes, they are the Guiftes of God, and therefore should be acknowledged and approo­ued. 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 infir­mities and mingled with Corruptions as our owne are; all which thinges should helpe to adde Grace and Glory to the Guiftes that are in others. When Pharaoh perceiued the great Wisedome that was in Ioseph, Gen 41, 43. Psal 150, 22. 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 wise­dome. So when Nebucadnezzer saw that Daniell was indued with know­ledge and vnderstanding from aboue, more then all the Astrologians and Enchaunters that were in Babilon, he doth confesse them to be in him, and reuerence him for them. So ought we all to do when we heare or behold the guiftes of God in our bretheren, let vs acknowledge them and praise God for them.

This reproueth the common practise of those that will diminish and dis­grace their guifts, and like of nothing but that which is in themselues. Let 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 re­uerence them for their Parentage, Titles, and dignities, they would thinke themselues wronged, and disgraced, they would be ready to cast them in the teeth with forgetfulnesse of their duty. Why then should not they con­fesse the inward guifts and heauenly graces that appeare in their bretheren, which are farre more excellent then the former? Secondly, it is our [Page 180] 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 mortifica­tion, of patience, of meeknesse, of mercy, and many other gifts in the god­ly, so that we may take counsell and comfort from them. Yea, as we are great­ly to reuerence these guifts in others, so we must labour to feele them in our selues, and to keepe them in the Closset of our owne hearts. It is ashame to see others religious, and to bee without Religion in our selues? To see o­thers godlie, and our selues to be without godlinesse? To see so many graces in our Bretheren, and we remaine without grace? This is a plaine argument, that wee esteeme nothing at all, and make no reckoning or account of any good guiftes in our Brethren, for as much as we are not desirous to be par­takers of them our selues. For whatsoeuer we regard in others, we will labour to 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, 1. Tim. 5, 1. 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 I­mage, as appeareth by the commaundement expressed. Leuit. 19. When the Lord had prescribed a reuerent behauiour toward aged men, hee addeth; Leui. 19, 32. Thou shalt dread thy God, I am the Lord: declaring thereby, that where there is want of reuerence to their persons, there is the want of the feare of God, for he ioyneth rising vp before the Elders, and the reuerencing of God toge­ther. Where the feare of God is not, there can bee no duty performed to men. This reprooueth the rudenesse, the common and customable sausinesse that is in young persons, that refuse to 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 re­prooueth 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; Esay 3, 5. The Children presume against the ancient, and the vile against the honorable.

Vse 3. 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 be­haue 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, Math. 25, 20 as the Seruant that had fiue ta­lents 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 eue­ry age, so most especially to the elder age; contrary to which, is lightnesse, las­ciuiousnesse, and waywardnesse, which make them not honorable, but odious; not to be reuerenced, but to be dispised in the eies of the younger sort. Let them adorne their yeares with those vertues Tit. 2, 1, 2. which the Apostle nameth. Let the elder-men be watchfull, graue, temperate, sound in the faith, in loue, and in pa­tience. If they be carefull to expresse these thinges which become wholesome doctrine, they shall manifestly shew, that their liuing so long in the World [Page 181] hath not beene in vaine. The Wise man Prou. 20, 29. 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, Iob. 29, 7. 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 ex­amples of an euill and corrupt life, there is more grauity on their heads, then piety in their hearts; in their white haires, then in their behauiour; and so the Crowne of honour is taken from them, and they are iustly contemned, despi­sed, and reproached of those, of whom they should be honoured. For, wee may see olde men so hardned in Wickednesse, that if a man would find whole heapes of wickednesse, he neede seeke no farther, but to them. Some, by their age and long experience, haue learned nothing but craft and spightful­nesse, 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 dis­ordered in their whole life. Some haue beene giuen to swearing and blas­pheming in their youth, and they are not reformed; nay they are more defor­med in their age. Others, are so drenched and sapped in Couetousnesse and Whoredome, as that they infect all places, and defile all persons where they come, they delight in such rotten and filthy communication, that euen yong men are ashamed to heare them spew out such vngodly and vnsauoury talke. Such as lead their liues as Fathers in the Church, and adorne their age with godlinesse, shall not neede to be offended at these things, nor to say with the Lawyers in the Gospell, Luke 11, 45. 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 Prou. 16, 31. saith) Age is a Crowne of Glorie, when it is found in the way of Righteousnesse; Where­by hee meaneth, that olde age seasoned with a Godly life and vpright, bring­eth with it as great glorie, as a Crowne on the heade, and a Scepter in the hand dooth vnto a King; and therefore such olde men are greatly to be reue­renced, and highly to be esteemed. But many, except they should be hono­red for their Ignoraunce, Superstition, Frowardnesse, Maliciousnesse, Way­wardnesse, Couetousnesse, Drunkennesse, Licentiousnesse, and Selfe-will, there is nothing else to be found in them, to be learned of them, to be gathe­red from them. By these foule enormities, they bring themselues into con­tempt, and bring shame and reproach 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 Maintai­ners of all filthinesse and loose liuing. Surely, if young men mis-behaue and misgouerne themselues, they are not to be excused, but to be reprooued, because they ought to order their liues aright, Eccles. 12, 1. 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 [Page 182] 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 & con­dition.

The Apostle chargeth the Corinthians, 1 Cor. 14, 20 Ephes. 4, 14. that they should not be Children in vnderstanding, as concerning maliciousnesse, hee would haue them Chil­dren, but in vnderstanding to be of ripe age. Whereby wee see, that aged persons do quite degenerat from that which they ought to be, when they re­maine voyde of knowledge, and destitute of spirituall Wisedome, and suffer many that are young in yeares, to ouertake them, yea to ouer strip them, and go many degrees before them. If a man should binde his sonne an Appren­tise to some Science or Occupation, and when he had serued his time, should be to seeke in his trade, and bee neuer a whit the more his Crafts-maister, in the ending of his yeares, then he was at the beginning, we would thinke hee had lost his time, and complaine of the iniury of the Maister, or of the careles­nesse of the Seruant. If a Father should put his sonne to Schoole, and hee al­wayes continue in the lowest Fourme, and neuer ascend higher, wee woulde iudge great negligence to be eyther in the Maister, or in the Scholler. Behold the Church of God is the Schoole of Christ, and the best place to learne the Science of all Sciences, if we 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, Heb. 5, 12. 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.

The order of the Words. HItherto we haue heard the cheefe matter of this Epistle propounded and amplified: Now let vs see how it is proued and confirmed. The mat­ter handled, is; that Onesimus should be receiued and entertained againe by his Maister. This is first strengthned, and then concluded. To effect his purpose, Paule draweth diuers reasons; some taken from Onesimus; others, from the Apostle himselfe. From Onesimus in the eleauenth verse, because he should find him very profitable and seruiceable, which is amplified by the contrary, albeit he haue beene vnprofitable and vnthrifty vnto thee. The rea­son may be thus framed;

• If he will proue profitable vnto thee, then thou oughtest to receiue him, least thou be found an enemy to thine owne profit:
• But he will proue profitable vnto thee,
• Receiue him therefore.

This hath included in it, the force of a close and secret Obiection. Obiection. For Philemon might obiect, I haue found him hurtfull: why then should I receiue into my House as a member of my Family, that Seruant which will cause more harme, then bring profit: I haue had experience of the damage that he hath done me, what homage he will doe me, I know not. Answere. To this the A­postle maketh a double answer; first, by graunting, then by correcting that which he had graunted, and both waies, by comparing the time past with the time present; the time before he embraced Religion, with the time of his conuersion: as if he should say; true it is, and I grant he was once vnprofible to thee, for while he was vnfaithfull to God, he could do no faithfull seruice vnto thee: but why dost thou vrge the time of his ignorance? And why dost thou consider so much what he hath beene? For now hee is become a new man, he hath tasted of the true Religion, he hath learned to know God, to know himselfe, to know thee, and to know me. To know God, his mercifull [Page 225] Creatour; to know himselfe, a wretched Sinner; to know thee, his louing Maister; to know me, his spirituall Father; whereas in former times he was ignorant of all these. As he regarded not to know God, so hee could not regard thy good: but now thou shalt receiue a new Onesimus, a new Ser­uant, a new man, the same in substance, but renewed in quality, and altered from the Crowne of the head to the sole of the foote. He was not be­fore so vnprofitable, but now thou shalt finde him as profitable vnto thee, as I haue found him both diligent and dutifull vnto me, in my bonds and impri­sonment.

The reasons taken from the Apostle himselfe, are of two sorts: first, from his action of sending him: secondly, from the Communion and fellowship which Paule had with Philemon. The first, touching his present sending of his Seruant backe, is propounded, and then the obiections that might be al­leaged, are preuented. The reason may thus be concluded;

• If I haue sent him backe againe, then thou oughtest to receiue him at my hands.
• But I haue sent him backe againe vnto thee, Verse 12.
• Receiue him therefore.

The meaning of the wordes. This is the reason: the preuenting of the Obiections is in the three Verses following, which come afterward to be considered.

This is the order of the words, it remaineth breefly to vnfolde the meaning & Interpretation of thē. When he saith of Onesimus; That he was in times past vnprofitable: he meaneth in the time of his ignorance, before his conuersion, before his calling by the preaching of the Gospel, and before he came to the knowledge and vnderstanding of true Religion. By [ Vnprofitable] we must vnderstand, leud, vntrusty, vnfaithfull, stubborne, dissolute, and euery way carnall. Againe, when he saith [ But now] he meaneth since his conuersion, and since a new-birth was wrought in him, he is made [ Profitable] that is; honest, helpfull, dutifull, faithfull, seruiceable, so that he opposeth and com­pareth the State and condition of Regenerate Onesimus, with the State and condition of vnregenerate Onesimus, and maketh the one contrary to the o­ther. When he willeth Philemon to receiue him, he meaneth to grace and fauour, forgiuing and forgetting his former faults and bad dealing. Last­lie, when he calleth Onesimus his owne Bowels; he meaneth as deare to him, as his owne Bowels; who, although he were a poore Slaue and abiect Ser­uant by calling, and a Fugitiue and Runna-grate by his former condition, yet now greatly beloued of the Apostle, euen as himselfe. As if he should say; If thou louest mee, account of him no other-wise then thou dost of me, entertaine him as mine owne heart, receiue him as my Sonne, and as if hee were begotten of mine owne bowels.

Diuers pointes to be obserued In these two Verses, containing two reasons, to perswade Philemon to re­ceiue his Seruant, being made much better by his departure from him, wee are to obserue diuers pointes, woorthy of our diligent obseruation, and of our carefull consideration. First, we are to marke, how the Apostle, spea­king of the offence of Onesimus, and of his former State before his conuer­sion, doth mittigate the greatnesse of his sinne, by the mildenesse of the word. For whereas hee might haue called him, a Theefe, a Rogue, and a Runna-gate, he dooth allay it, and expresse it vnder a gentler Name, (as we shall see better afterward) to teach vs, that when we haue to do with Sinners that are conuerted vnto Christ truely, and haue repented of their sinnes vnfainedly, we should deale fauourably with them, we should not racke and [Page 226] stretch their offences, but after a sort, couer them with the cloake of charity, and bury them in the Graue of forgetfulnesse. Secondly, we may obserue how the Apostle speaking of his Conuersion and Regeneration, doth set it out to the full, not onely that Philemon should be perswaded, but that One­simus might be comforted. Wherefore he doth not onely say that he was become profitable, but very profitable, or exceeding profitable. And he addeth; not onely very profitable to Philemon, but to himselfe, euen to them both; whereof Paule had experience already, Philemon should haue heereafter: which teacheth vs to vse all good and louing meanes, to streng­then such as are newly conuerted, and to remember for their comfort and encouragement, such good thinges as appeare to haue beene in them, not to diminish or lessen them, but fully to expresse and declare them to o­thers, that God may be glorified in their calling, and they themselues may be strengthned in all well doing.

Thirdlie, we see in the strength of the first reason, that men are greatly moued to doe any thing by hope of receiuing profit and commodity. It is an Argument not onely to induce prophane and vngodly men to commit wic­kednesse, but to perswade the godly and faithfull to follow holinesse of life. Whatsoeuer is offered vnto vs vnder the Title of profit, doth carry with it a certaine force and power to lead vs to the practise of it: whereby we ought to learne, that in moouing men to well doing, wee may lawfully lay before them the hope of Heauen, and assurance of profit; yea, all men for their bet­ter encouragement in the workes of godlinesse, may haue respect to the pro­fit of their labour, and the recompence of reward. True it is, the glory of God, and the discharge of our dutie, ought to be the principall meanes to moue vs, but the consideration of our owne profit should not be neglected. Hence it is that the Apostle Tit. 3, 8, 9. mouing all that haue beleeued, to be carefull to shew forth good workes, addeth; These thinges are good and profitable vnto men: on the other side, remoouing them from foolish questions, and Genea­logies, and contentions, and brawlings about the Law: he concludeth, for they are vnprofitable and vaine. So the Apostle declaring the wonderfull Faith of Moses, who refused to be called the Sonne of Heb. 11, 26. Pharoahs Daughter, chose rather to suffer aduersity with the people of God, and esteemed the rebuke of Christ greater riches then the treasures of Aegipt, sheweth, that he had respect to the recompence of the reward.

Fourthly, Paules sending is made a reason for Philemons receiuing, and he concludeth, that he is to bee receiued of his Maister, because hee is sent backe by Paule himselfe. For seeing Onesimus returned not of his owne ac­cord, or through compulsion of others, or through danger of law, or through feare of punishment, but by the purpose and appointment of Paul, and came not againe empty, but laden with letters of commendation; it serueth high­ly to set forth the matter. To present himselfe in this sort before his Maister, by the direction and aduise of Paule, was more then if he had returned of his owne head, and it was more effectuall to mooue Philemon to receiue him: which teacheth vs, that the authour and perswader of any iourney or em­bassage, doth serue greatly to commend the iourney, and to set forth the em­bassage it selfe; and therefore a message sent from a faithfull and good man, is not lightly to be passed ouer, or rashly to bee contemned, or vnreuerently to be receiued of him to whom it is sent.

Lastly, we are to obserue the tender and inward affection of Paul toward Onesimus, who was as deare vnto him as his owne bowels, and therefore would haue him so receiued and respected, as hee would receiue and respect his owne bowels. Where we see, that together with his petition, he bewrai­eth and discloseth his affection toward him for whom hee maketh request. This teacheth vs, partly, that to the end our request and commendation may [Page 227] take place, and worke in him whom we beseech and entreat, wee ought to shew our loue, and make manifest our deare affection for him, in the manner of making of our suit and supplication; and partly, that whosoeuer is truelie turned vnto God, and repenteth of his sinnes from the bottome of his heart, ought to be dearely beloued of vs; yea, albeit he were a Seruant, a Fugitiue, and one stained with much wickednesse. For a sound conuersion of the hart, doth blot out all reproach from the penitent, and raseth out of our minds all remembrance of former offences, as if they had neuer beene committed. These are the generall obseruations: now let vs discend to the particular do­ctrines.

‘[ Which in times past was to thee vnprofitable, but now very profitable, both to thee and to me.]’ We heard before, that in these wordes one Argument is in­cluded, to perswade Philemon to receiue his Seruant, which is, because how­soeuer he had beene vnprofitable, now he was turned to be most profitable. In which Wordes the Apostle maketh an allusion, to name Onesimus, which in the originall signifieth profitable. It is an vsuall and common thing in the Prophets, to allude to the Names of Men and Women, of Citties and Countries, and from thence to draw some profitable consideration and con­clusion, that thereby they may mooue to some vertue, or condeme some vice, or giue warning of some iudgement, or set forth some mercy of God. The like it were easie to shew in the New-Testament. So in this place, the Apostle putting Philemon in hope of receiuing profit by him, alludeth to the Name of Onesimus, that is profitable. In like manner, Sophocles [...]. one of the Heathen Poets vsing this Name, hath a wise and worthy sentence; The gifts of Enemies, are not guifts, nor profitable.

The last word is the same with the Name of this Seruant, wherefore it is as much as if the Apostle should haue saide; I doe not feare, and doe not thou doubt, but he will behaue himselfe answerable to my expectation and commendation giuen of him, beseeming the profession of the Faith wor­thy his owne Name, and will approoue himselfe vnto thee to be a right One­simus, that is; thrifty and profitable. Before he was Onesimus in name, now he is so in deede: before he held the Title, now hee hath the truth; before thou sawest the shaddow, now thou shalt see the substance; thou hast had experience of his vnprofitablenesse, now shalt thou haue the benefit of the profit that he bringeth with him, being made a new Creature in Christ Iesus. We learne from hence, Doctrine 1. Christian re­ligion maketh a man profita­ble and helpe­full to others, that before hath beene in­iutious and hurtfull. that Christian Faith or Religion, of a man vnprofi­table, maketh him profitable; and of one vnfit, maketh him fit to euery good woorke. The conuersion of men to the true Faith, worketh the greatest change and alteration that can be, and maketh them good, profitable, and helpefull vnto others, that haue beene before, vniust, iniurious, cruell, and hurtfull. This appeareth by the Prophesie of Esaias, Esay. 11, 6, 7. where hee sheweth; That the Wolfe shall dwell with the Lambe, and the Leopard shall lie with the Kidde, and the Calfe, and the Lyon, and the fat Beast together, and a little Childe shall leade them: the Cow and the Beare shall feede, and their young ones shall lie together, and the Lyon shall eate Straw like the Bullocke: the Suckling Child shal play vpon the hole of the Aspe, and the weined Childe shall put his hand in the Cockatrice hole.

These things are not litterally to be vnderstood, but he meaneth by these Beastes, men of a rauenous and brutish Nature, who when they shall bee brought into the Kingdome of God, and Church of Christ, they shall lay a­side their wicked and Woluish properties, and become louing, gentle, kind, and curteous one to another. This the Apostle teacheth. Ephe. 2, 11. Ephe. 2, 11, 12, 13. Col. 1, 21, 22. Remember that ye being in times past Gentiles in the Flesh, and called vncircum­cision of them, which are called Circumcision in the Flesh, made with handes, that ye were at that time without Christ, and were Aliants from the Common­wealth [Page 228] of Israell, and were Strangers from the Couenants of promise, and had no hope, and were without GOD in the World: but now in Christ Iesus ye which once were farre off, are made neere by the blood of Christ. It is noted in the Words of the Prophet, and of the Angell; Mal. 4, 6. Luke 1, 17. That Iohn the Baptist, by the power and force of his Ministry, shall turne the hearts of the Fathers to the Chil­dren, and the disobedient to the wisedome of the iust Men, to make ready a people prepared for the Lord.

This truth is farther confirmed vnto vs by sundry examples, as by the ex­ample of Paule toward others, and others toward Paule. Let vs looke vp­on the example of Paule, no man is ignorant, that before his conuersion to the true Faith of Christ, he was 1 Tim. 1, 13 1 Cor. 15, 9. Actes 9, 1, 2. a bloody Persecuter, an horrible Blasphe­mer, and a cruell Oppressor, one that made hauocke of the Church of God, and sought to ouerthrow Religion: but after hee was called to the know­ledge of Christ, he was turned into a new man, he became gentle vnto all, hee thirsted after their Saluation, which is the sincerest Testimony of the soundest loue. The like affection we see in the Iayler after his conuersion. He had executed his office with all rigour and extreamity; Actes 16, 24, 33. He cast the Apo­stles into the inner Prison, und made their Feete fast in the Stockes, because hee would be more sure of them: but immediatly after the feeling of the Earth­quake, the hearing of Paule, the opening of the Prison, the preaching of the Faith, and turning of his heart; He tooke them the same houre of the night and washed their stripes, and was baptized with all that belonged vnto him. Where­by we see the fruit of his vnfained loue, after the truth of his vnfained con­uersion. Before he shewed his cruelty, now he testifieth his Charitie; be­fore he manifested his rage, now he declareth his Religion; before we heard of his fury, now we see his Faith. The Iewes, that crucified the Lorde of glory, and shed innocent blood, euen the blood of the Sonne of God, Act. 2, 40, 41 42, 43, 44, 45, 46, 47. when they were exhorted to amend their liues, and to saue themselues from that froward Generation: they receiued his word, they were added to the Church, they continued in the Doctrine of the Apostles, in the fellowship of the faithfull, in the singlenesse of heart, in the breaking of Bread, in the communication of goods, in the praising of God, in the selling of their pos­sessions, and in the distribution of them to all men, as euery one had neede. The like we see in Zaccheus, he was at the first a Publican, a cheefe receiuer of the tribute, and a cheefe deceiuer of the people, he had robbed many by false accusations, Luke 19, 2, 7, 8. so that he was growne rich, and by his Riches, into re­proach and hatred: but when Christ had reueiled himselfe vnto him, he stood forth and saide vnto the Lord: Behold, Lord, halfe my goods I giue vnto the poore, and if I haue taken from any man by forged cauillation, I restore him foure­fold.

This is a great worke of God that he worketh at our conuersion, which the 1 Cor. 6, 10, 11. Apostle speaketh off. 1. Corin. 6, 10, 11. Be not deceiued, neither Forni­catours, nor Idolatours, nor Adulterers, nor Wantons, nor Buggerers, nor Theeues, nor Couetous, nor Drunkards; shall inherit the Kingdome of GOD: and such were some of you, but ye are washed, but ye are sanctified, but ye are iu­stified in the Name of the Lord Iesus, and by the Spirit of our GOD. All these Testimonies and examples teach vs, that where is a right conuersion of the heart, there is also a true alteration of the life; and where there is an embracing of the true Christian Religion, there is a change of our conuer­sation.

Reason 1. The Reasons of this Doctrine are euident, and shine as cleerely as the Sunne at Noone-day. For first, if we consider our naturall estate and con­dition what we are before our conuersion, wee shall easily be brought to acknowledge, both where, and what, and whence the change is. For na­turallie we hate the truth, and the professours of the truth, Ro. 1, 29, 10 2 Tim. 3, 2, 3, 4 Beeing full of [Page 229] all vnrighteousnesse, Fornication, wickednesse, couetousnesse, maliciousnesse, full of Enuy, of Murther, of Debate, of deceit, taking all thinges in the euill part, Whisperers, Backe-biters, Haters of GOD, Doers of wrong, proud, Boasters, Inuenters of euill thinges, disobedient to Parents, without vnderstanding, Coue­nant-breakers, without naturall affection, such as can neuer be appeased, merci­lesse, Louers of themselues, curssed speakers, vnthankefull, vnholy, false accusers, intemperate, fierce, no louers at all of them which are good, Traytors, heady, high-minded, louers of pleasures, more then louers of God, hauing a shew of god­linesse, but haue denyed the power thereof.

Behold heere a Glasse to behold our selues in, a perfect Glasse to looke vpon, that we may see our selues, and know our selues what we are. And albeit all these sinnes doe not actually breake out of vs, yet they are all ori­ginallie bred in vs: and albeit the fruit of them doe not appeare outwardly, yet the very Spawne and Seede of them remaineth inwardly: and albeit we doe not feele the Branches, yet we haue cause to feare the bitter Rootes and Remnants and Reliques, of them that are deepely setled in the Garden and Ground of our hearts. Seeing therefore our Nature is thus corrupt, and we so farre alienated and estranged one from another, we cannot be health­full or profitable to any of Gods people and Children. Our Sauiour tea­cheth, Iohn 15, 19. and 10, 2. That the Men of this World should alwaies hate his Seruants, and be vn­to to them as Wolues to the Lambs; yea, that the time should come, that they which kill them, should thinke they did God good seruice. This is it which the Apo­stle speaketh and confesseth as well of himselfe, as of others; Tit. 3, 3, 4. We our selues also, were in times past vnwise, disobedient, deceiued, seruing the lustes and di­uerse pleasures, liuing in maliciousnesse and enuy, hatefull and hating one another, vntill the bountifulnesse and loue of GOD our Sauiour appeared; who according to his mercy saued vs, by the washing of the Newe-birth, and renewing of the Holie-Ghost. This is our naturall condition, before wee haue freedome from this thraldome, and deliuerance out of this misery which we bring with vs, and vpon vs.

Reason 2. Secondly, when men are truely conuerted, they will make conscience of hurting, they will abstaine from wronges and iniuries, they will be ready to doe good to others, to profit others, to walke in all the duties of their cal­linges, and to keepe a good conscience toware God and man. This appea­reth in the Prophet Esay, Chapter 65. where this Doctrine hath his confir­mation, when he hath saide; Esay 65, 25. Actes 24, 16. That the Wolfe and the Lambe shall feede toge­ther, and the Lyon shall eate Straw like the Bullocke, and to the Serpent Dust shall be his Meate: Hee addeth; They shall no more hurt nor destroy in all mine ho­ly Mountaine, saith the Lord. The Apostle saith, Actes 24, 16. I endeuour my selfe to haue alwayes a cleere conscience toward God and toward men. Christ Ie­sus himselfe saith, Iohn 4, 34. My meate is, that I may doe the will of him that sent me, and finish his worke. So it is, and will be meate and drinke to euery one of vs, if we belong vnto him, to doe good vnto all Men; yea, euen our Enemies and Persecutours, as appeareth in the example of Stephen, who prayed for his vtter Enemies, that hated him with deadly hatred, and stoned him to death: and in the example of Ioseph, when his Brethren feared reuenge, and to be rewarded euill for euill, according to their deserts, he said: Feare not, for am not I vnder God? Thus hee comforted them, and spake kindelie vnto them.

Reason 3. Thirdly, true conuersion worketh in vs the loue of God and men, and so maketh vs fruitfull in all good workes; it suffereth vs not to bee barren and vnfruitfull, and it subdueth the rage and corruption of our sinfull Na­ture. For such as performe not their duties to God in the seuerall partes of his worshippe, nor abstaine from violence toward men, whom they [Page 230] ought to loue as their Bretheren, doe make it plaine and manifest, that they were neuer rightly conuerted. Such as are rightly conuerted, are truely san­ctified; and therefore that is a false conuersion, where there is want of sancti­fication. When the Prophet hath sore-shewed the wonderfull change and alteration that the Gospell of Christ should make, he maketh this the cause; Esay 11, 9. For the Earth shall be full of the knowledge of the Lord, as the Waters that couer the Sea. We saw and shewed this before in the example of Paule, we can­not doubt, but he was before his conuersion, as a roaring Lyon, and as a ra­ging Wolfe against the poore Lambes of Christ: but being made a Christi­an, and called to the knowledge of the truth from Heauen, he couched down quietly with them, so that we may truely say with the Prophet; That the wolfe did dwell the Lambe, the Leopard did lie with the Kid, the Lyon did eate Straw like the Bullocke. Seeing then, that the conuersion of a man worketh in him the loue of God and man, seeing before true conuersion we hate others, and other hate vs; and lastly, seeing after true conuersion we beginne to make conscience of hurting and harming others; it followeth, that such as by na­ture were as Beares and Buls, as Aspes and Vipers, as Wolues and Cockatri­ces, as Lyons and Leopards; that is, fierce, cruell, couetous, iniurious, and vniust, being conuerted to the Faith, and gathered into the Church, are made gentle, milde, and mercifull.

Vse 1. Now let vs come to the consideration of the Vses, and to the application of the Doctrine to our selues. First of all, we see hereby, that they are great­ly deceiued, that thinke true godlinesse to be vnprofitable, and no gaine at al to returne and redowne to the practiser of it. Great is the benefit of true Re­ligion, and much is the profit of our conuersion. Without this, a man is no better then a Beast; nay, worse then any Beast. He liueth like a Swine, hee dyeth like a Dogge, he becommeth afterward a Deuill. The holy man Iob describing the life and death of vngodly men, saith of them; Iob. 21, 14, 15. They spend their daies in wealth, and suddenly they go downe to the Graue; They say also vn­to God: Depart from vs, for we desire not the knowledge of thy waies: Who is the Almighty, that we should serue him? And what profit should we haue, if we should pray vnto him? This is the voyce of Atheists that regard not God; yea, that thinke there is no God. But true Religion bringeth with it the grea­test profit, and no gaine is comparable vnto it. It maketh vs profitable to our selues and others: the benefit that it bringeth to others, is both to their Bodies and Soules.

Hence it is that the Wise man saith; Pro. 3, 14, 19 The Marchandize thereof, is better then the Marchandize of Siluer, and the gaine thereof is better then Gold, it is, more precious then Pearles, and all things that thou canst desire, are not to be com­pared to her; Length of daies is in her right hand, and in her left hand riches and glory: her waies are waies of pleasure, and all her pathes prosperity, she is a Tree of Life to all that lay hold vpon her, and blessed is he that retaineth her. Howso­euer therefore the World, and the Children of this World, doe repute and esteeme of godlinesse, it is most certaine it is the greatest Iewell, and offereth all other blessings with it. Heereunto accordeth the saying of the Apostle, 1 Tim. 6, 6. Godlinesse is great gaine, if a man be content with that he hath. And in ano­ther place; 1 Tim. 4, 8. Bodily exercise profiteth little, but godlinesse is profitable vnto all thinges, which hath the promise of the life present, and of that which is to come. What can be more profitable, then that which maketh a man happy and bles­sed, who is, by the fall of man (and the corruption of his nature) curssed and miserable? And who is it that doth not desire blessednesse? But godlinesse ioyned with true conuersion of a Sinner to God, maketh his State and stan­ding blessed. The Psalmist witnesseth, That he is Psal. 112, 1. & 119, 1, 2. & 1, 1, 2. blessed that feareth the Lord, and delighteth greatly in his Commaundements: blessed are they that are vpright in their way, and walke in the way of the Lord: blessed are they that keepe [Page 231] his Testimonies, and seeke him with their whole hearts: blessed is the man that walketh not in the counsels of the wicked, but delighteth in the law of the Lorde, and exerciseth himselfe therein day and night.

What can be more profitable then to haue interest in Christ the treasure of al treasures, and the Iewell of all Iewels; to haue him our Mediator, our Redee­mer, our Sauiour? But when once we are truly conuerted, wee haue gotten Christ, he is become ours, we haue him dwelling in vs, him I say Col. 1, 18, 19 and 2, 9. Ephes. 3, 17. Iohn 17, 3. in whom dwelleth the fulnesse of the Godhead bodily, who is the head of the church, whom to know is eternall life. By him our bondage is turned into freedome, our beggery into riches, out thraldome into liberty, our death into life. Who is it then can be so simple or ignorant, to affirme that profession to be without gaine and profit, that bringeth Christ Iesus with it, in whom all treasures are hid and had? Or who can be so sottish or sencelesse to deny, that when wee haue done all that we can, our meanes are too slender, our cost too smal, our time too short, and our labour too little, in seeking to finde him, and in dig­ging and deluing after him. For if we finde him, we are sure to find al things, and to want nothing that is good. What thing can be more profitable then that which giueth a man iust Title to Gods blessings, and a sanctified vse of his creatures? The vngodly man that is not conuerted to God, but peruerted in all his wayes, hath no part or interest in the promises and mercies of God, to warme himselfe with his wooll, to feede himselfe with his meate: Psal. 50, 10. For all the Beasts of the Forrests are his, and the beasts on a thousand Mountaines. Such as are wicked persons, are wrongfull Vsurpers, and vniust intruders vppon the Lords goods, and the portion that he hath prepared for his owne people, nay they are shamefull Theeues, and shamelesse Robbers that steal from the godly, that which was created for them, bestowed vpon them, and sanctified vnto them. Hence it is, that the Apostle saith, Titus 1, 15. Vnto the pure are all thinges pure, but vnto them that are defiled and vnbeleeuing, is nothing pure, but euen their minds and consciences are defiled. In Adam we haue lost the pure and free vse of the creatures of God; in Christ Iesus the second Adam, and Heb. 1, 2. heyre of al things, we recouer our Title vnto them againe. Now, that which putteth vs in possession, and bringeth the full fruition with freedome of conscience, and comfort of heart of all these things, must needs be holden most helpefull and profitable vnto vs in this life.

Last of all, if wee consider the enduring and continuing of the gaine of godlinesse, we shall finde the price of it to be aboue all other commodities: the sweetnesse whereof may delight vs, and the contentment thereof may sa­tisfie vs, and the certainty thereof, may allure vs to the seeking and prefer­ring of it before all other, and to trauell and trafficke for it farre and neere. What commodity canst thou name or remember, that the richest Marchants bring from strange Countries, which is not subiect to be lost by land, and to perish by the Sea, by stormes, by robbers, by rouers, by tempestes and ship­wracke, so that when thou hast fetched it with the greatest danger of thy life, it may be taken from thee, and thou from it, which maketh it to bee but a shadow of true gaine? But the profit of godlinesse is of a contrary Nature, if once we haue gotten this Pearle, the Theefe cannot steale it, the moth can­not corrupt it, the Sea cannot drown it, the rust cannot fret it, the Land can­not loose it, the length of time cannot consume it, the greatnesse of danger cannot take it from vs; the vnfaithfulnesse of seruaunts, the subtlety of ene­mies, the fraud of false Brethren, the force of the mighty, the violence of the Oppressor, the partiality of the Iudge, the wresting of the Lawe, can neuer depriue vs or debarre vs of this benefite; yea, Cicer. pro Ar­chia poeta. that which an Heathen man saide once of humaine learning, may more truly and iustly be spoken of god­linesse, which indeed is true learning; the which whosoeuer wanteth (what Ornaments of Nature and Art soeuer otherwise he hath) is vtterly vnlearned; [Page 232] nay a starke foole: It will follow vs as a sweete guide abroad, to solace vs, it will stay with vs a pleasant companion to delight vs at home; it will lye with vs as a bed-fellow in the night, to teach vs whereon to meditate; it will sit downe with vs as a guest at the Table to direct vs; it wil bee with vs as a skil­full Physitian in sicknesse to comfort vs; it will sticke and stand to vs in pros­perity, to humble vs; it will cleaue fast to vs in aduersity, and in the euil day to refresh vs; it will waite vppon vs in death, it will descend with vs into the graue, it will ascend with vs into heauen, and alwayes follow vs from place to place, as the shadow doth the body. This made the Apostle Iohn say, Bles­sed are they that die in the Lord, for they rest from their labours, and their workes follow them. Reuel. 14, 13. To conclude therefore, so often as wee thinke of true Religion, or remember the day of our conuersion, we must think with our selues, that we made the most blessed change that euer was made, and hold this for a firme and sure principle, that no gaine is like to this gaine, no profit like to this profit.

Vse 2 Secondly, seeing Christian Religion, planted in the heart of a man, ma­keth him good and helpfull to others, who before was vniust and vnprofita­ble, let euery one proue his effectuall calling, and true conuersion, by earnest seeking after the good of others, and by a carefull abstaining from hurting, troubling, and wronging of others. It is to be chosen as a better thing to suf­fer, then to offer wrong; to receiue, then to requite; to take, then to giue. Obadiah liuing in Ahabs Court, is commended for the manifestation of his Faith by his Workes (as the Tree that sheweth what it is by the fruites) hee hid 1 Kin. 18, 13 the Prophets of God from the sword of the persecutor, and fed them in the Caue in the time of famine. The Prophet affirmeth and assureth, that such shall dwell in the Tabernacle of the Lord, and rest in his holy mountain, as make much Psal. 15, 4. of those that feare the Lord, and honour them whome God hath honoured. To this purpose, the Apostle setteth this downe as a certain signe of our adoption, that God accepteth vs as his sonnes and daughters, to wit; our loue to the Saints, 1 Ioh. 3, 14 We know that we are translated from death to life, because we loue the Brethren. Euery one must be able to shew the soundnesse of his faith, and the truth of his conuersion, by the fruits of his calling, Math. 3, 8. and by the workes of regeneration and amendment of life. An iniurious man, that loueth himselfe, but not another, that hath no care to doe good to his Brother, but to himselfe onely, is not yet truely conuerted to God, nor deli­uered from the bondage of sinne, nor made a member of Christ, nor engraf­ted into the true Church, nor endued with the grace of sanctification; he is yet in the flesh, and not in the spirit; he is yet in death, not restored to life; he is the bondslaue of Sathan, not brought into the liberty of the sonnes of God. For where there is no change in conuersation, there can bee no assu­rance of true conuersion.

The meditation of this point, must enter deeply into our harts, & teach vs to try our selus, whether as yet we born again by water and the spirit, or not. Whosoeuer can say thus, I haue beene in bondage to sin, now I am set free; I haue beene the prisoner of Satan, now I am at liberty; I haue liued vnpro­fitably to God, vnprofitably to my selfe, vnprofitably to others, now I haue learned to lead my life to the honour of God, to the benefite of my brethren, and to the comfort of mine owne soule; whosoeuer (I say) can say thus, may be assured of his conuersion and turning vnto God, and that God hath be­gun his good worke in him, which hee will finish at the appearance of Iesus Christ. Let vs all therefore know and consider, that it is required of vs to repent of sinnes, to turne to God, to chaunge our hearts, and to amend our liues, that so we may bring forth the fruits of righteousnesse, and expresse our obedience to the Gospell. To be without the fruits of the Gospel, is to de­nie the Gospell; and to be without godlinesse of conuersation, is to be with­out [Page 233] Christ; and to bee without an heart inwardly sanctifyed, and without a life outwardly regenerated, is to be without faith. It had beene better for vs that we had neuer had the Gospell offered vnto vs, then to haue it, & to con­temne it: It had beene better we had alwayes remained in darknesse, then to haue light come among vs, and not to walke in the light. It is a worthy ex­hortation that the Apostle maketh to the Thessalonians, 1 Thess. 5, 5, 6, 7, 8. Yee are all the Chil­dren of light, and the children of the day: we are not of the night, neither of darke­nesse. Therefore, let vs not sleepe as others do, but let vs watch and be sober: for they that sleepe, sleepe in the night, and they that bee drunken, are drunken in the night: but let vs which are of the day, be sober, putting on the Brest-plate of faith and loue, and of the hope of saluation for an Helmet. It is not euery Math. 7, 21. one that saith Lord, Lord, shall enter into the kingdom of heauen, but he that hath an ear­nest and carefull endeuour to do his will. It is not enough for vs to bee called a Christian, to beare the name of a Protestant, to renounce the name of a Pa­pist, to make shew of the true Religion, and to be an hearer of the word: we haue learned better things, and must giue an account of a farther dutie. Obiection. We will say peraduenture, we hate and detest all the blinde and erroneous opini­ons of Heretickes, of Arrians, of Papists, of Atheists, of Anabaptists, of Li­bertines, and such like; that wee renounce all those opinions, that derogate any thing from the true worship and honour of God, as denying of Christes Godhead, his Manhood, his Mediation; that we abhorre all kind of Idola­try, and superstitious seruing of our God. Answere. But is this the whole conuersi­on of a man? Or is this the perfect worke of Repentance, that ought to bee wrought in vs? We must goe farther then thus, and yet (my Bretheren) I would we all went so farre.

Many stand in the midway, and haue not proceeded to learne and practise those duties. We must hate all ignorance of God and of his word, which is the Mother and Mistris of all sinne and error: we must loue and embrace the knowledge of God reuealed and offered vnto vs from time to time: we must seeke after it as a Treasure, wee must receiue it, otherwise wee deceiue our selues. We must hunger and thirst after the sincere milke of Gods word, and account their feete beuatifull, that bring it vnto vs, we must say; Come, let vs go vp to the house of God, that he may teach vs his wayes, and that we may walke in his pathes. But do we thus? Nay, when it is offered, doe we not spurne and kicke against it, as the Horse and Mule, that is without vnderstanding? Doe we not mocke and deride the Prophets of God, and preachers of the word, labouring to instruct vs in the right way, and are wee not for the most part made worse, and our hearts hardned, that wee can receiue no instruction? If we loued the light, we would delight in it, wee would be reformed by it, we would be transformed into the obedience of it: but our prophane works do testify against vs, that we hate both the light, and those that are the Au­thors and the bringers of it. I might alledge many other workes of darke­nesse, that swarme in our liues, and make vs swarue from the rule of righte­ousnesse left vnto vs in the word. If we liue in beastly drunkennesse, in vnclean lusts, in hatred, in malice, and such like fruits of the flesh, we are not yet par­takers of a new birth, we are not become new creatures, we haue not yet put on the new man, we cannot do good to any of our brethren. When Abra­ham was to trauell among the Heathen that knew not God among the Ido­laters that worshipped not God, among the prophane Infidels that were ne­uer conuerted to God, Gen. 20, 11. he saide, The feare of God is not in this place, and they will slay me for my wiues sake. He could looke for no duties of loue, no prac­tise of righteousnesse, no fruites of humanity toward him, to proceede from them that were vnmortifyed, vnsanctifyed, and vnregenerated. It is the great mercy of God to mankind, to giue to them his word, which restraineth their actions, subdueth their affections, and ordereth men which otherwise would [Page 234] be outragious Monsters, as Wolues, Tygers, Lyons, Beares, Buls, Bandogs, nay Deuils incarnate one to another; who beeing left to themselues, they would be as Cormorants or Canibals, ready to deuoure and eate vp one an­other, being not onely without piety, but without ciuility, without curtesie, without humanity. If therefore his word do not alter vs, nothing wil, nothing can. Thus then we see, that seeing it is the conuersion of a man, that maketh him any way profitable or seruiceable to others, we must all labor to be born againe, otherwise it had bin better wee had neuer bin borne; and wee must seeke true Repentance, and the conuersion of the heart, otherwise wee shall be vnprofitable members in the Church of God.

Vse 3 Lastly, seeing it is the turning of vs to God, that turneth vs to the good of men, it serueth as a notable direction vnto vs, to teach vs, that whosoeuer desireth that such as belong vnto him should be profitable and faithfull vn­to him, let him labour to plant godlinesse in their hearts, and to sowe the seeds of eternall life in their minds. It will bee able to minister no comfort vnto thee, to see godlinesse flourish in others, and to heare of their conuer­sion to God; endeuour to bring it home to thine owne house, and to settle it in the doores of thine owne family. A better duty thou canst not perform vnto their soules, and so vnto them, then by this, which will bring the bles­sing of God with it, and remoue the curse of God from thee and thy family. Who is it (if he were asked the question) that would be trobled with an vn­faithfull Wife, with stubborne Children, with vntrusty Seruants, or who is it that would not account them the greatest plague and punishment that can befall a man in this life, to haue such a dissolute and disordered house? If then, any desire to be with comfort and contentment matched with a proui­dent and profitable wife, blessed with gracious and obedient children, fur­nished with diligent and dutifull seruants, let them seeke out such as truely serue the Lord, make choise of such as shew liuely fruites of their vnfaigned conuersion, be carefull to traine them in the knowledge of God, and to pro­cure their saluation.

This was Abrahams care and Conscience, to instruct such as did belong vnto him, and this was the cause that hee had a blessed wife, partaker of the same inheritance with him, that followed him vp and downe in euerie place, as God called him; he had a faithfull Isaac, ready in all duty to obey him; he had carefull and trusty seruants, that contented not themselues with eye-ser­uice, but performed their duties in the singlenesse of their hearts, as seruing the Lord, and not man. Would we then haue our Wiues that lye in our bo­somes, and are giuen as the deerest and neerest companions of our life, to be found faithfull vnto vs, of pure and chast conuersation, louing their chil­dren, gouerning their house, and giuing no occasion to the aduersary, to speake euill? Let vs make them faithfull to God, and endeuour to work true Religion in them, 1 Pet. 3. as they which are heyres together of the grace of life. Such a blessed couple were Abraham and Sarah, Isaac and Rebecca, Zacha­ry and Elizabeth, Aquila and Priscilla, with sundry others. This made the Prophet say, Psa. 128, 1, 2. Blessed is euery one that feareth the Lord, and walketh in his waies, &c, thy wife shall be as the fruitfull Vine on the sides of thine house, & thy children like the Oliue plants round about thy Table.

Moreouer, if we desire to haue our Children the fruite of our own body, and the fry of the Church to be good and dutifull vnto vs (as euery one wold haue them do their duty to him, and will cry out against them when they be­haue themselues rudely and vnreuerently) let vs be carefull of their conuersi­on, let vs giue them the sweete taste of Religion, and let vs teach them this trade of the feare of God. We see that many complaine of the hardnesse of the world, of the straitnesse of the times, and of the miserablenesse of many men; Alas (say they) it neuer went worse with poore men, wee know not [Page 235] what to do with our Children, how to employ them, or where to bestowe them, except a man be able to giue a round and rich summe with his sonne, he cannot get him a Maister, or prouide him a seruice, or bind him to a trade, or place him to get his liuing another day. But vnderstand, O yee vnwise a­mong the people, and ye Fooles when will ye be wise? How long will wee liue in the Church, and yet not learne this one lesson which is the foundation and fountaine of al the rest, that godlinesse is the greatest gaine? Bind them to this trade, this is the best trade, with which no other can bee matched or compared; this requireth no great stocke or substance to put them foorth. They that haue nothing to giue, and little to liue vpon, may asloon aduance and preferre their children this way, as they that haue great riches, & large possessions. Hence it is that the Prophet saith, Esay 55, 1, 2 Ho, euery one that thirsteth, come ye to the Waters, and ye that haue no Siluer, come buy and eate; Come I say, buy Wine and Milke without Siluer, and without Money: wherefore do yee lay out Siluer, and not for Bread? And your labour without being satisfied? Hearken diligently vnto me, and eate that which is good, and let your soule delight in fat­nesse.

Whereby we see, that whosoeuer are called to be of this Science, it wil be able to maintaine the Tradesmen, it will bring in the greatest profit. There are so many of some Trades, that they feare one will not bee able to liue by another, one enuyeth another, and hindereth another. It is not so in this Trade, the moe the better, the moe the merrier, euery one helpeth another, and all do make vp a blessed fellowship and communion of Saints. If then, thou haue a care to put thy sonne to an Occupation, that he may learn to liue another day, and neglectest this which is the cheefe and ground of all, thou art greatly deceiued in thy choise, and Christ Iesus shall laugh thee to scorn for thy folly. Let me therefore commend this waighty businesse of bestow­ing thy sonne, to thy wise consideration; a greater gaine I cannot name, a ri­cher trade thou canst not finde, a better Maister hee cannot serue, a farther freedome he cannot obtaine, a surer inheritance he cannot purchase. This is it which Salomon pointeth out vnto vs, Prou. 22, 6. Teach a childe in the trade of his way, and when he is old, he shall not depart from it.

Furthermore, if we desire to haue our Seruants that attend vpon vs, and labour for vs, to be obedient and faithfull vnto vs, painfull in their calling, and trusty in their businesse, let vs know that we our selues must be the means to procure it, and further it by seeking their saluation, and labouring earnest­ly their conuersion. If they be truly Religious, they will be truely righteous; if they once know how to serue God faithfully, they will soone learn to serue vs faithfully for Conscience sake. Many haue euill seruants, and vngracious Children, they see it, they complaine of it, they seeme to lament it; but they neuer consider that the cheefest fault is their owne. Haue wee Seruants or Children giuen to lying, to deceiuing, to fraude, to falshood, to robbing and stealing, and breaking out into sundry disorders in their life? Let vs marke what the cause is, let vs see where is the occasion, and let vs prouide howe these abuses may be remedied and redressed. There is no better way to reco­uer them, then to teach them their duties, to shewe them their sinnes out of the word of God, and to lay before them his Iudgements that are due vnto them. It is a great blessing of God to haue a Religious seruant, he bringeth the blessing of God with him, the heart of his Maister may trust in him, and he shall haue no neede of spoile, he will do him good (and not euill) all the dayes of his life. This wee see in the seruant of Abraham, who as hee had a care to teach and traine vp his housholde in the wayes of godlinesse, so the Lord blessed him with a faithfull family, and a Gen. 24, 42. religious seruant, whom hee employed in a waighty businesse, of fetching home a Wife for his Sonne Isaac.

The like we see in Ioseph, he was sold for a slaue, and brought down into Egypt, and bought at the hand of the Ishmaelites, And the Lorde Gen. 39, 2, 3. was vvith him, and he was a man that prospered, and was in the house of his Maister the E­giptian, and his Maister saw that the Lord was with him, and that the Lord made all that he did to prosper in his hand. So afterward, when as thorough [...]he slan­derous accusation, and false information of his Mistris, he was cast into pri­son, Psal. 105, 18 where he was laid in Irons, and his feete were held in the stockes, the Lord made his innocency known, and shewed mercy vnto him, and got him fauour in the sight of the Maister of the prison, Gen. 39, 22. and the Keeper of the prison committed to Iosephs hand all the prisoners that were in the prison, & what­soeuer they did there, that did he; and the Keeper of the prison, looked vnto nothing that was vnder his hand, seeing that the Lorde was with him, for whatsoeuer he did, the Lord made it to prosper. Beholde heere in Ioseph (as in a cleare glasse) the right picture and patterne of a right religious seruant, who being a poore prisoner, and lying in a darke Dungeon, beeing vniustly falne into the displeasure of his Maister, and wrongfully cast into a close pri­son, did in that wofull and pittifull condition, both gain glory to God, beau­tifie his owne profession, and seeke the good of his Maister, that put his trust in him. For no man is in so low and meane an estate, if he be a poore Ser­uant, a base Kitchen boy, or a vile prisoner, but by diligence in his Calling, (such as it is) and by shewing fidelity to his Maister (such as he is) may great­ly glorify the name of God whom he doth serue, and adorne the Gospell of Christ which he doth professe.

Hence it is, that the Apostle exhorting all religious seruants, saith, 1 Tim. 6, 1, 2 Titus 2, 10. Let as many seruants as are vnder the yoake, count their Maisters woorthy of all honour, that the name of God and his Gospell be not euill spoken of, and that they may adorn the Doctrine of God our Sauiour in all things. The example of Iacob also is worth and worthy the obseruation in this case, who albeit he serued an hard & fro­ward Maister, yet he rather considered what he ought to doe, then what the other deserued to suffer, so that he witnesseth, Gen. 31, 40. Hee was in the day consumed with heate, and with frost in the night, and his sleepe departed from his eyes, whatsoeuer was torne of Beastes, he brought it not vnto him, but made it good him­selfe. This is it which the Centurion in the Gospell confesseth, and com­mendeth in his seruants, Math. 8, 9. For I am a man also vnder the authority of another, and I haue Souldiers vnder me: and I say to one, Goe, and he goeth; and to ano­ther, Come, and hee commeth, and to my seruant do this, and hee doth it. These examples also of that seruant and Souldier, that waited vppon Cornelius, is notable to this purpose, Acts 10, 7. who being trained vp in the feare of God, shewed all fidelity and forwardnesse to performe the will and commaundement of his Maister, and went to bring Peter, by whose Ministerie they might bee further instructed. Thus we see, that religious seruants are the best Ser­uants, the most dilligent Seruants, the most true and trustie Seruants, the most prouident and profitable Seruants, and therefore it belongeth to al Ma­sters of families, to be carefull to teach them the feare of the Lorde, and to traine them in the wayes of godlinesse. Heereby they shall honor God, heer­by they shal do great good to their soules, heerby they shal discharge a good Conscience, heereby they shall procure their owne profite, and further their owne gaine.

‘[ Which in times past was to thee vnprofitable, but nowe profitable both to thee and to mee.]’ The Apostle in this place, speaking of the estate of Onesimus, and shewing what hee was before his Conuersion, and what hee was after, dooth fitly distinguish the times, and sayeth, that before his Calling to the Faith, hee was vnprofitable, seruing to no other purpose, but to feede him­selfe, and fill vp a place; but no good, no grace, no godlinesse appeared to bee in him. But where did he conuerse and lead this life? Was it where the [Page 237] name of God was not knowne, or where the sound of the Gospell was not heard? No, it was in faithfull Philemons house. This may at the first seeme a very strange and wonderfull thing, that he liuing in so religious an house, in so reformed a family, with so godly a company, which had the reputation of a little Church, should fauour nothing of piety, nothing of Christianitie, but remaine in vnfaithfulnesse toward God, and in vnrighteousnesse toward his Maister. Doctrine 2. In godly fami­lies are manie times vngodly Children and Seruants.In godly fami­lies are manie times vngodly Children and Seruants. From this description of Onesimus, in the time of his ignorance, before his eyes were opened, and his heart reformed, wee learne that it fal­leth out (notwithstanding the desire and diligence of the Gouernors of the house) that in reformed families, are oftentimes found vnreformed persons. In godly places, do many times lurke vngodly Children, and vncorrigible seruants, into whose hearts no instruction will enter, and whose disposition no meanes of reformation can alter. We see this in the first family that euer was vpon the earth; and there haue beene no more wicked men in the world then they, that haue had the best meanes to direct them. Adam had mali­cious and murthering Caine, Abraham had persecuting and sauage Ishma­ell; Noah had scoffing and cursed Cham; Isaac had vngracious and prophan Esau; Dauid had ambitious and aspyring Absalom. So it was with Eli, with Samuel, with Hezekiah, with Iosiah, & sundry others, who after good means vsed by themselues, haue found much euill practised by their Children. The Fathers are often carefull to lay a good foundation, & to nurture their chil­dren with good instruction, Homer O­dysis. lib. 2. [...]. yet few children prooue like their Fathers, but are a degenerate and vnregenerate off-spring.

Reason 1. And albeit this do sufficiently appeare vnto vs by Testimonies of Scrip­ture, and by daily experience, yet we shall farther be confirmed in this truth, if we waigh the Reasons whereupon it standeth. First, Religion commeth not by inheritance, and grace cannot be conueyed by propagation, but eue­ry man begetteth his like, as he himselfe is by nature, as one Serpent engen­dereth another. This Moses teacheth, that when Adam was faln from God, and had lost the grace of sanctification, Gen. 5, 3. He begat a child in his owne likenes, after his owne Image. Godly Parents may leaue their children temporal pos­sessions, but they cannot bequeath vnto them Faith and a good conscience, which are not to be found in the naturall man.

Reason 2. Secondly, there must be a new byrth begun by Gods spirit; for the grace of regeneration, whereby we are brought to haue one foote in Gods King­dome, is not of flesh and blood, but of water and the spirit; it is not of the will of man, but of the worke of God. This is it which our Sauiour setteth downe, Iohn 1, 12, 13, and 3, 3, 5. As many as receiued him, to them he gaue prerogatiue to be the sonnes of God, euen to them that beleeue in his Name, which are borne not of bloode, nor of the will of the Flesh, nor of the will of man, but of God. Likewise, when hee disputed with Nicodemus, who was ignorant of this Doctrine, he saith; Ve­rily, verily, I say vnto thee, except that a man be borne of Water, and of the spirit, he cannot enter into the kingdome of God. It is he onely that gaue the heart, that is able to change the heart; it is hee that gaue the eyes, that is able to open the eyes.

Reason 3. Thirdly, albeit the vnregenerate persons, and loose liuers, doe not want education and good bringing vp, yet they are not amended and reformed, because God doth not purpose their conuersion, but appoint their confusion. The Lord stirred vp Pharaoh Rom. 9, 17. to this same purpose, that hee might shew his power in him, and that his name might be declared throughout al the earth, yet he sent vnto him Moses and Aaron to cleare his owne Iustice, & to make him without excuse. The like the Scripture speaketh of the sonnes of Eli, who were reproued of him, for making the Israelites to trespasse, and to abhorre the offerings of the Lord, yet they regarded not his reproofe, beeing the Fa­ther of their bodies, the Priest of the most high God, and the iudge of the [Page 238] people: and this reason is rendered, why they obeyed not his voice, & heark­ned not to his Counsell, 1 Sam. 2, 25. Because the Lord would slay thē. So then, whether we do consider that grace cannot be conueyed by propagation, or that it is the proper worke of the spirit, to effect our regeneration, or that God will glori­fie his great name in the confusion of such as break the bands, and cast away the Cordes of Discipline from them, wee cannot greatly maruaile, that in reformed places, are oftentimes to bee found vnreformed persons.

Vse 1. Let vs make vse of this Doctrine, and see both what may bee learned by it, and how it may bee applyed vnto vs. First of all, it teatheth, that though education bee a notable meanes of reformation and working good in the hearts of those that heare instruction, and albeit Parents and Maysters bee thereby discharged, as they that haue done their dutie, yet bare teaching is not sufficient to conuert the soule, and to settle the Conscience in good thin­ges. Noah was as carefull for the instruction of Cham and Canaan, as of the rest that were of his house, & belonged to his charge: yet they followed not his Doctrine, but scoffed at him that was both Pastor and Parent. Dauid a man after Gods owne heart, walked in the middest of his house, in the vp­rightnesse of his Conscience; yet he had an incestuous Ammon, a Rebellious Absolom, a licentious Adoniah, all of them vngodly and vngracious Chil­dren. So then, although education be a good meanes, yet it is not a suffici­ent meanes to worke reformation. He that laboureth in planting and wate­ring, is nothing, except God giue the blessing of encrease. We see this eui­dently in the publicke assembly, as well as in the priuate family; in the house of God, as well as in the house of man. There is a difference of hearers, ac­cording to their diuers dispositions, Math. 13, 13, 14. some are deafe hearers, that haue not their eares boared through to the heart, they haue onely outward eares, and regarde no more but outward hearing, and are no way mooued with that which is spoken, dead-hearted, dull-eared, dim-sighted, heauy-headed. Others, beside their bodily eares, haue the eares of their hearts opened by the word and worke of the Spirit, made plyable and tractable to receiue, im­brace, and beleeue, that which they heare. So is it in the priuate instructi­on, vsed in priuate Families, all that heare with the outwarde eare, are not reformed; all that are instructed, are not conuerted. Obiection. What then? Shall not Fathers teach their Children, and Maisters their Seruants, and House­holders their Families, because some haue not beleeued, and many remaine as blinde and blockish as they were at the first? Answere. Yes, it is their dutie to bee dilligent in teaching them, and in laying the foundation of Christian Reli­gion among them, howsoeuer it bee receyued or reiected of such as bee in their houses, and belong vnto them. Were not he a simple Husbandman, that would neglect to sowe his Ground, because hee knoweth that some of the Corne will neuer grow vppe, to bring foorth fruite, but dye in the earth? Or were not hee an vnwise Law-giuer, that will not haue whole­some Lawes enacted and established, because some transgresse them, and disobey them, and make no account of them? Or were not hee a very foo­lish Father, who because hee hath one rude and riotous Sonne, that will not reuerence his person, nor fulfill his Commaundements, nor regarde his Authoritie, nor feare his threatninges, woulde therefore holde his peace, and refraine himselfe from instructing and informing his other Children in the wayes of Godlinesse? Or were hee not a badde Gardiner, who because some of his Ground bringeth forth Weeds and Nettles, would therefore re­fuse to water the Hearbes that are meete for the vse of man? When the Lorde sent his holy Prophets to reprooue the stubborne and stiffe-necked Iewes, hee knewe what entertainement them-selues shoulde finde, and what ef­fect their Doctrine woulde haue taken, yet to make them without excuse, [Page 239] they were commanded to go, that they might be conuinced of sinne, seeing there had beene a Prophet among them. The Prophet Ieremy being called of God to preach the word, is told afore-hand, that they shoulde not obey his word, Ier. 1, 19. Ezek. 2, 5, 7. and 3, 7. but fight against him. Likewise Ezekiell being sent to the children of Israel, is shewed that they would not heare him, nor cease from their waies. Whereby we see, that howsoeuer the people were stiffe-necked, and stif-har­ted, howsoeuer their faces were stronger then the Flint, and their fore-heads were harder then the Adamant, yet God would haue his worde offered vnto them, and laid before them. He hath mo endes then one of the preaching of his word; sometimes he vseth it to soften, and sometimes to harden; some­times to saue, and sometimes to condemne; somtimes to be 2 Cor. 2, 16 the sauor of life vnto life, and sometimes to be the sauor of death vnto death. So should it be with all godly housholders, howsoeuer they haue many that harbour in their houses, & are entertained within their wals, that regard not the fear of God, but pull away their shoulders from the sweet yoak of God, yet they are not to surcease or wax faint and weary, but to continue the instruction of them & the powring of water vpon the hard stone, proouing if God at anytime will soften their harts, and giue them repentance, that they may come out of the snares of the Deuil, of whom they are holdē captiues. We know not at what time God may work in them, and call them to a sight of their sinnes, and to a turning from their sins. They may heare that in the time of their ignorance, which they may practise in the time of their knowledge. They may hear that Doctrine, which though it lye hid and couered, as Corn in the earth, or as fire in the ashes a long time, and seeme buried in perpetuall forgetfulnesse, yet it may afterwardes break forth as the light, and kindle in their harts as a migh­tie flame. Thus peraduenture it might be with this Onesimus, when he was conuerted by the Ministry of the Apostle to the Faith of Christ, he might cal to his remembrance many good thinges that hee had heard before, but ne­uer a whit regarded nor respected, and now profit by that Doctrine that be­fore he had despised and derided. The Disciples of Christ did not by and by receiue, nor conceiue of his preaching; but when Iohn 2, 22. hee was risen againe, they remembered what hee had deliuered vnto them. So ought wee to deale toward such as are committed vnto vs, let vs plant and water, com­mitting and commending the successe and encrease of all our labours vnto God.

Vse 2 Secondly, seeing where there are good meanes, are many times godlesse and gracelesse men, we learne that to heare to saluation, and to receiue wil­lingly instruction, is no generall or common grace, no man can beleeue, sauing hee to whom it is giuen. It is the guift of God that must open the vnderstanding, and boare through the eare, and sanctify the heart, before a­ny can heare, with a desire to vnderstand, or lay it vppe with a purpose to practise and obey. Hence it is, that the Prophet saith, Esay 50, 5. The Lord GOD hath opened mine eare, and I was not rebellious, neyther turned I backe. The E­uangelist Luke teacheth, that when the Apostles preached the Gospell, so many as were appointed to saluation, beleeued, which was a fruite of their election; others mocked, which was a signe of their Reprobation. Lydia is commended, in that she Acts 16, 4. attended vnto the things which Paule spake, but it was the Lord that opened her heart before she could be a faithfull and fruit­full hearer. To this purpose Moses speaketh to all Israell, Deut. 29, 2, 3, 4. Ye haue seen all that the Lord did before your eyes in the Land of Egypt vnto Pharaoh, and vnto al his seruants, and vnto all his Land, the great tentations which thine eyes haue seene, those great Myracles and wonders: yet the Lorde hath not giuen you an heart to perceiue, and eyes to see, and eares to heare vnto this day. Nowe, as this ouer-throweth such as teach and maintaine an vniuersall Vocation, so it must serue to settle vs in the trueth of the Doctrine of particular election, [Page 240] and predestination, Rom. 9, 15, 16, 18, 13, 14 That it is neither in him that willeth, nor in him that run­deth, but in God that sheweth mercy. He sheweth mercie vpon whom he will shew mercie, and will haue compassion vpon whom he will haue compassion: therefore, he hath mercie vpon whom he will, and whom he will he hardneth. God loued Ia­cob, and hated Esau, so that it was saide, The elder shall serue the younger. The Lord electeth some vnto life and saluation, before the foundations of the world; he elected some, and therefore not all; before the beginning of the world, and therefore not for their deserts, who then had not their beeing vppon the earth. Who art thou Iob 9, 4, Rom. 9, 20. that wilt dispute with GOD? Or what shall it auayle vs to question it, and quarrell it with the Almightie? May the Esay 10, 15. Rom. 9, 21. Clay reason with the Potter, or the Axe with the Carpenter, or the Sawe with him that draweth it, or the Rodde with him that taketh it? Or shall the thing formed, say vnto him that formed it, Why hast thou made mee thus? Dare any Seruant pry and search into all the secrets of his Maister? Canst thou follow & track the way of the Fish in the Waters, of the Fowles in the Ayre, of a Serpent vppon a stone, of a Shippe in the Sea? Let vs not aske a reason of his will, but rather say with the Apostle, Ro. 11, 33, 34 O the deepenesse of the Riches both of the wise­dome and Knowledge of GOD! Howe vnsearchable are his Iudgementes, and his wayes past finding out? For who hath knowne the minde of the Lorde, or who was his Counsellor, or who hath giuen vnto him first, and he shall be recompenced? If God should doo equally well vnto all his Creatures, then were hee after a sort so much lesse to be praised and magnifyed of some for his benefites, seeing he should do nothing specially and singulerly to them, more then to others. Neither is there are iniquitie in our God in so doing, for may hee not Math. 20, 13 do with his owne what he will? May he not lighten what eyes hee will, or shoot away what arrowes he is disposed, without our certaine knowledge of his secret counsels?

Obiection. But some man may say, when an whole assembly haue the same meanes, the same Ministery, an whole Family the same teaching and instruction; How is it that some beleeue, others will not beleeue? Some are conuer­ted, others are hardned? Some are elect, others are reiected? Answere. I aunswere, it is not for the Creature curiously to search into the workes of the Creator, but to bee wise, according to sobrietie: and as well a man might demaund, why all in the fielde is not pure Corne, but some Tares? Why all in the Barne is not Wheate, but some Chaffe? Why Trees beare some leaues, and not all Fruite? Why in a great house there are Vesselles of Golde and Sil­uer; some to an honourable, and others to a dishonourable vse? Why there are as well Goats that will not heare, as Sheepe that heare the voyce of the Shepheard? The Lord Iesus adoreth the Counsell of his Father heerein, and confesseth the reason to bee his will and heauenly pleasure, and farther then this whosoeuer goeth, higher then this whosoeuer ascendeth, and deeper then this whosoeuer searcheth, shall wander as in a maze, and neuer returne, shall fall downe headlong into a Gulfe, and neuer rise vp againe. Our Sa­uiour saith, Mat. 11, 25, 26 I giue thee thankes, O Father, Lord of Heauen and Earth, because thou hast hid these thinges from the Wise and men of vnderstanding, and hast ope­ned them vnto Babes, It is so, O Father, because thy good pleasure was such. As for the condemnation of the wicked, and the execution of the heauy wrath and iust iudgements of God, there is more then sufficient due desert in the Reprobate; and though the righteous Lord worke therein, yet beware thou imagine any euill in him. The raine moystneth an euill Tree, and therefore it beareth bitter, and no better fruite. In that it beareth fruite, it commeth of the moysture: but in that it bringeth foorth euill fruite, it commeth of his owne Nature. The Sunne by the strength of his heate, and vertue of the Beames thereof, rayseth out of the Dirt and Dunghill, many foule and fil­thy sauours, that infect men, and corrupt the Ayre; the raising of them vp, [Page 241] is from the Sunne, the vnwholsome and noysome smelles are from the places themselues. The Raine is not properly the cause of the euill fruite, but the Nature of the Tree, and therefore it woorthily calleth for the Axe to cut it downe, and then iustly deserueth to be throwne into the fire. The Sunne is not directly the cause of those filthie sauours that are extracted out of stin­king Ponds and puddles, but the Miery and marish Ditches themselues. So is it with God, he is as the Raine that falleth, and as the Sunne that shyneth from Heauen, Acts 17, 28. Hee mooueth the euill man who worketh euill: the action is of God, the euill is from the free will of man, and from the soule spirite of the Deuill. God is not the Authour of the euill, and therefore let Iam. 1, 13, 14 no man say when he is tempted, I am tempted of God, for God cannot be tempted with euil, nei­ther tempteth he any man: but euery man is tempted, when he is drawne away by his owne concupiscence, and is entised.

Seeing then, the grace of Election, of Redemption, of Iustification, of Vo­cation, of Sanctification, is not generall, nor generally giuen vnto all, but according to the free purpose and pleasure of him that chooseth, redeemeth, calleth, iustifieth, and sanctifieth: Let vs acknowledge his great mercie to the praise and glorie of his name, when hee maketh his owne ordinances a­uayleable, which we see in many to bee vnprofitable: let vs confesse his lo­uing kindnesse toward vs, when he doth beget vs by the immortall seede of regeneration, and worketh effectually our saluation. For what haue wee in vs, to mooue the Lorde to sauour vs, and followe vs, with a multitude of his compassions? Doth he see vs any better by Nature then others, whome hee hath reiected and refused? No, in no wise. We are of the same moulde with them, and by nature no better then they. Let vs not stand vpon the righteous­nesse of our owne nature, or the deserts of our own works, or the goodnesse of our Ancestors, but seeke to haue grace in our hearts, Ouid. Meta­morph. lib. 13. Quae non feci­mus ipsi, vix ea nostra voco. and not to call that our owne, which we our selues haue not done. The Father shall not be saued by the Childe, nor the Childe by the Father, Ezek. 18, 25 26, 27. but euery man shall confesse the wayes of God to bee equall, and giue an account for himselfe. Manie godly and faithfull parents haue had children appointed to wrath, and reser­ued to destruction: and therefore, whether our fore-fathers were beleeuers or vnbeleeuers, let not vs looke so much vpon them, to glory in them, or to rest vpon them, or think to be saued by them, as enter into our selues, and la­bor to approue our obedience in the sight of God.

Vse 3. Thirdly, seeing that in good houses are found euill persons, it putteth all Parents and Maisters in minde of a necessary duty, and offereth them comfort in the discharge of their duty. Their duty is not to forget or neglect to pray vnto God earnestly, constantly, and continually, for Gods blessing vpon his labours in their family. For when wee haue doone our best endeuours, and vsed the greatest diligence, there remaineth somwhat behinde to be perfor­med for our Children and people, euen to wait for the encrease of our labors, and the worke of Gods Spirit, to season and sanctifie their hearts that belong vnto vs. It is not the outward worke of teaching, that can conuert the soule, and reforme the life. We can but speake vnto the eare, it is God that speak­eth vnto the heart. Hence it is, that some beleeue, and others blaspheme; some are bettered by the word, others are made worse by instruction, and become desperate, and extreamly wicked, as the Sun that softneth the wax, and hardneth the Clay. The Iewes that were fedde by the word, Acts 13, 45. and 19, 9. were filled with enuie, and contemned the ordinance of God offered vnto them, and spake euill of the way of God, and the meanes of saluation. So it was with Pharaoh, the more Moses and Aaron spake vnto him, so much the more his heart was hardened. For the word, thorough the corruption of our nature, is as an Hammer that hardeneth the Anuile, as a fire that consumeth the Stubble, and as a Raine, that bringeth vppe briars and bushes, that are reserued to [Page 242] be burned. There is no godly Housholder, but if he be diligent to marke the manners, and to know the behauiour of the people about him, he shall espy not onely many vnreformed in themselues, but secret enemies to reformati­on in others. So that it is their parts, to entreat God, both before and after the meanes vsed, to make them effectuall and profitable, and to desire him to encline their hearts to practise and obedience. We must follow the example of the Husbandman, who after the sowing of his seede, and Tilling of his ground, Iames 5, 7. looketh for the early and the latter raine to come from heauen, so must we call vpon God our Heauenly Father, to send a gracious raine to moysten their hard hearts, and so to soften them, as that they may bee fit to receyue instruction. This the Prophet Ieremy teacheth, Ier. 31, 18. I haue heard Ephraim lamen­ting thus; Thou hast corrected me, and I was chastised as an vntamed Calfe, con­uert thou me, and I shall be conuerted, for thou art the Lord my God. And in an­other place the Church saith, Lamen. 5, 21 Turne thou vnto vs, O Lord, and we shall be tur­ned; renew our dayes as of old. Whereby we see, that we must depend vppon God to poure out his grace vpon them, and to beginne in them the work of regeneration.

Moreouer, this serueth to comfort all faithfull Parents, and godly May­sters, who haue with a good conscience beene carefull to discharge their du­ties, and to reforme their families, albeit many remaine obstinate, and con­tinue setled in the Dregges of their sinnes. It is vnpossible for the Ier. 13, 23. blacke Moore to change his skin, and the Leopard his spots; it is hard for them to do good, that are accustomed to do euill. Our labour shall not bee in vaine to our selues, albeit it be in vaine to others; our worke shall return into our owne bosome, albeit it will not enter into the bosome and breast of others. This is it which Christ our Sauiour saide to his Disciples, whom he sent vnto the lost Sheepe of the house of Israell, When Math. 10, 12, 13. ye come into an house, salute the same, and if the house be worthy, let your peace come vpon it: but if it be not wor­thy, let your peace returne to you. Our carefull endeuours shall be rewarded of God, albeit they be smally regarded of men; they are approued in Heauen, albeit reproued & reiected in earth. When the Prophet Esay bringeth in the Lord Iesus, complaining that his preaching tooke none effect among the vn­thankfull people of his owne hard-hearted Nation, hee comforteth himselfe in this assurance, that he knew his labors should not be in vain in the Lord, Esay 49, 4. I said, I haue laboured in vaine, I haue spent my strength in vaine, and for no­thing, but my iudgement is with the Lord, and my work with my God. So shal it be with euery one of vs that are deuout and diligent in doing our duties, and in instructing our families, God will not measure our paines by their profit, nor reward our diligence according to their negligence, 1 Cor. 3, 8. For euery man shall re­ceiue his wages according to his labour. This ought to be an encoragement to al men to take pains with their people, and to comfort them against al discom­forts that arise in their way, to slake their diligence, to cool their zeal, to hin­der their paines, and to stop the course, that happily they haue begun to win their families to a loue of the truth.

Vse 4. Lastly, seeing euill persons are found, where good meanes are vsed, it tea­cheth all those that are vnder the gouernment of godly Masters, not to blesse themselues as though they were happy, because they dwell not in prophane places, because they serue not prophane Maisters, because they are partakers of instruction, which many thousandes want; but it belongeth vnto them to labor by all meanes to make the vse of the meanes offered vnto them, to bee fruitfull and effectual for their saluation. For, as when we come into the con­gregation of the faithfull, we ought to bee prepared and fitted to receiue the spirituall food of our soules; so in comming to the priuate exercises of Cate­chizing & instruction, we are not to present our selues rashly and vnreuently, as if wee went to heare a Play, or to see some pastime, or to dispatch some [Page 243] worldly busines: but we must performe these holy actions with a conscience of our duties to God, & with a care of our own saluation. We haue not of our selues eares to heare, nor eyes to see, nor hearts to vnderstand: we are not a­ble to conceiue the things that are of God, without the assisting and streng­thening Spirit of God.

Before we come to heare the word read vnto vs, or the principles of Reli­gion laid before vs, or to ioyn in prayer with our Brethren; Iames 1, 19. 1 Pet. 2, 1. Eccle. 4, 17. Exod. 19, 10 we must purge our affections, of wrath, filthinesse, maliciousnesse, dissimulation, hypocrisie, enuy, and euill speaking. For so long as these corruptions are found in vs, to offer vnto vs the Word, is all one, as if most pure Waters were powred in­to a stinking and polluted Vessell, whereby they are made vnprofitable. We must vse earnest and hearty prayer vnto the Lord, to open our blind eyes and deafe eares, Psa. 119, 18. That we may vnderstand the wonderfull things of his Law: Ezek. 36, 26 That he would take away our stony hearts, and giue vs hearts of Flesh, in which his Word may be deepely imprinted. And whensoeuer we are performing these heauenly duties, Actes 10, 33 1 Thes. 2, 13. Luke 10, 16. we must account our selues to be in Gods presence; wee must remember, that he is either speaking to vs, or we are speaking to him; and we must stirre vp our selues to all attention. Thus it shall come to passe, that the word of God, which worketh in many to condemnation, shall bee to vs the Seede of regeneration, the food of the soule, the curing of our cor­ruptions, the light of our waies, and the meanes of working in vs all necessa­ry graces of God in this life, and of assuring vnto vs euerlasting happinesse in the life to come.

[Verse 12. Whom I haue sent againe: thou therefore receiue him, that is; mine owne Bowels. Hitherto the Apostle hath named and described the party or person for whom he prayeth: Now he sheweth breefely the matter of his re­quest, and the account that he maketh of him. The request is, that he would receiue him into his House, and retaine him into his seruice againe: the ac­count made of him, that he was to him as his Bowels, euen most deare and tender, being made a member of Christ, though a poore Slaue and abiect Seruant by his calling, and a Fugitiue Runna-gate by his former condition: whereby we see the louing affection and tender compassion of Paule toward him for our imitation. As if he should haue said; If I thought or imagined that he would be as vnprofitable vnto thee hereafter, as he hath beene heere­tofore, I would neuer haue giuen him my Letters of commendation, nor haue sent him backe vnto thee in this manner. For I should be of this mind, rather to haue him punished then receiued. But now I am not afraid of it, or discouraged from sending him vnto thee, I haue had a comfortable experi­ence of his faithfull seruice, who ministred vnto me in my necessities. I haue therefore good cause to conceiue a good opinion of him, and to giue this te­stimony of him, that hee was neuer so vnprofitable to thee, as I haue found him profitable to me.

Doctrine 3. Former offen­ces vppon true repentance, are to be for­giuen and for­gotten. We learne from hence, that former offences vpon true repentance and a­mendment of life, are to bee remitted and pardoned by all true Christians. Whensoeuer our Bretheren haue trespassed against vs, and offended vs, it is our duty, vpon their vnfained repentance to forgiue them, to forget their in­iuries, and to receiue them into fauour againe. Whereas Onesimus fled from his Maister, it was a sinne, from so good a Maister it was a greater sinne: but whereas he conueyed away with him his Maisters goods, and did steale from him at his departure, this was more heynous, and made his offence worst of all: yet vpon his repentance, he laboureth to haue him forgiuen, and to haue his trespasse put out of remembrance. This is offered to our considerations in the Parable of the prodigall Sonne, when once hee resolued to leaue his loose life, and to returne backe to his Luke 15, 20 Fathers house, from which he shame­fully departed, he was entertained with a kisse, and receiued into fauour, and [Page 244] had his former misdoings and misdemeanours forgiuen. When Peter came to Christ and said; Math. 18, 21 22. Maister, how oft shall my Brother sinne against me, and I shall forgiue him: Vnto seauen times? Iesus saide vnto him; I say not vnto thee, Vnto seauen times: but vnto seauenty times seauen times. To this purpose Christ propounded a parable of a certaine King, Verse 23, 32, 33, 34, 35. which would take an ac­count of his Seruants, and finding one that was vnmercifull and hard-hear­ted to one of his Fellow-Seruants, he called him vnto him, and saide vnto him: O euill Seruant, I forgaue thee all that debt because thou prayedst me: ough­test not thou also to haue had pitty on thy Fellow-Seruant, euen as I had pitty on thee? So his Lord was wroth, and deliuered him to the Tormentours, till he should pay all that was due to him: so likewise shall mine heauenly Father doe vnto you, except ye forgiue from your hearts, each one to his Brother their Trespasses. We haue in the Scriptures sundry examples of the practise of this Doctrine, and of the performance of this duty. We see this in Ioseph toward his brethren, when they desired forgiuenesse, and craued pardon at his handes after the death of their Father, Gen. 50, 20, 21. he said vnto them; When ye thought euill against mee, God disposed it to good, that hee might bring to passe as it is at this day, and saue much people: Feare not now therefore, I will nourish you and your Children, and he comforted them, and spake kindely vnto them. This Paule himselfe pra­ctised, and moued others to practise toward the incestious Corinthians, 2. Cor. 2, 7, 8, 9, 10. It is sufficient vnto the same man, that he was rebuked of many, so that now contra­ry-wise, ye ought rather to forgiue him and comfort him, least the same should bee swallowed vp with ouer much heauinesse. Wherefore I pray you, that you would confirme your loue toward him: to whom ye forgiue any thing, I forgiue also: for verily, if I forgaue any thing, to whom I forgaue it, for your sakes forgaue I it, in the sight of Christ. To this purpose the same Apostle saith; Ephe. 4, 26 27, 31, 32. Be angry, but sinne not: let not the Sunne goe downe vpon your wrath, neither giue place to the Deuill. And afterward; Let all bitternesse, and anger, and wrath, and crying, and euill speaking, be put away from you, with all maliciousnesse: be ye curteous one to another, and tender-hearted, freely forgiuing one another. All these Testi­monies and examples, as a Cloud of Witnesses serue to teach vs, that repen­tant offenders must be forgiuen, and their offences blotted out of our re­membrance.

Reason 1. The reasons to confirme this truth farther to our consciences, are not far to seeke, but neere at hand. For first, hereby we imitate our heauenly Fa­ther, and are made like to him. As we are commaunded to be holy, as he is holy: so we are charged, to Be mercifull, Luke 6, 36. Ezek. 18, 23. because our Father also is mercifull, who hath not desire that the wicked should dye, but that he should liue, if he returne from his waies. God is prouoked of vs euery moment, and we are indebted vnto him ten thousand Talents, yet he is intreated of vs, and he is reconciled vnto vs, so that he maketh his Sunne to arise vpon the good and euill, and the raine to fall vpon the iust and vniust: ought not we therefore to loue one another, and to forgiue one another after his example? This is the reason v­sed by the Apostle; Col. 3, 12, 13 Now therefore as the elect of God, holy and beloued, put on the bowels of mercy, kindnesse, humblenesse of minde, meekenesse, long-suffering, forbearing one another, and forgiuing one another: if any man haue a quarrell to another, euen as Christ forgaue, euen so doe ye. It were wofull to vs, if God were not ready to forgiue: for we finde our selues ready to offend, and one sinne vnpardoned, is sufficient to make vs be condemned.

Reason 2. Secondly, our forgiuing of our Bretheren, giueth comfort and confidence that we our selues shall be forgiuen. We are taught to gather assurance of pardon to our owne hearts, from our readinesse to forgiue others, that God wil, & in Christ hath forgiuen vs our trespasses. This we see in the fift petition of the Lords Prayer, when we are taught to say, and to pray: Luke 11, 4. Forgiue vs our sinnes, for euen we forgiue euerie man that is indebed to vs. Euery one would [Page 245] be glad to haue a sure testimony and infallible witnesse of the forgiuenesse of his sinnes, for from hence commeth our greatest comfort. Now there can­not be stronger Argument to worke in vs this perswasion, seeing that we by examining our affections toward our Brethren, may conclude the certainety of Gods mercy toward vs. For our forgiuenesse is not made Cyprian sermo. 6 de orat. do­minica. the cause, but the signe and Seale of Gods forgiuenesse, for as much as his pardoning of vs, doth worke in vs the pardon of others.

Reason 3. Thirdly, it is a certaine thing, that such as will not forgiue, shall them­selues neuer be forgiuen. Our forgiuenesse is vpon condition, if we remit the offences of others: if we retaine them, our owne sinnes are also retained. If then the example of God and our owne assurance cannot draw vs to this duty, let the greatnesse of the danger moue vs to forgiue, which hangeth o­uer their heads, that harden their hearts in hatred and mallice against their Brethren. This our Sauiour setteth downe immediatly after the Lords Pray­er; Math. 6, 14, 15. Mat. 11, 25, 26 For if ye doe forgiae men their trespasses, your heauenly Father will also for­giue you: but if ye doe not forgiue Men their trespasses, no more will your Father forgiue you your trespasses. And in another place he saith; When ye shall stand and pray, forgiue, if ye haue any thing against any Man, that your Father also which is in heauen, may forgiue you your trespasses: for if you will not forgiue, your Father which is in Heauen will not pardon you your trespasses. This the Apostle Iames assureth, Iames 2, 13. That there shall be condemnation mercilesse, to him that shew­eth not mercy, and mercy reioyceth against condemnation. This we see in the ex­ample of that euill Seruant that fell from his Maisters fauour, and was deny­ed forgiuenesse. For when as being vnable to pay, Mat. 18, 26, 27, 28, 29, 30. He cryed for mercy, desi­red forbearance and promised payment, his Maister had compassion vpon him, loosed him, and forgaue him the debt. But when that Seruant dealt hardly with his Fellow-Seruant that ought him an hundred pence, so that he laid handes vpon him, tooke him by the throat, and cast him into Prison, his Lorde called backe his grant, and required the debt of him, and deliuered him to the Tormentours. This may seeme very strange at the first, that his Lorde should forgiue the Debter, yet and afterward exact the debt of him: to pardon the offence, and to punnish the offender. This may seeme all one, as if a Magistrate should remit the theft, and execute the Theefe. But we shall not greatly maruaile at this dealing, if we consider that God giueth pardon vpon condition, and that we receiue pardon vpon condition. True it is, this condition is not alwaies or heere in this place expressed, but it is here and alwaies to bee vn­derstood. Notwithstanding, sometimes the condition is added, as when Christ saith; Condemne not, and ye shall not be condemned: forgiue, and ye shall be forgiuen. Luke 6. So that he forgiueth vs our offences, condicionally that we forgiue the offences of our Brethren. Thus he forgaue the Seruant that was not able to pay, to teach him compassion and mercy toward those that were indebted vnto him. If we will not forgiue, but require of our debters the vtmost farthing, we shall finde the Lord as hard, and our selues to make a Law against our selues. Wherefore, to the end that Gods example may be followed in well doing, that our owne consciences may be assured of for­giuenesse, and that great danger is incurred through want of forgiuenesse: we learne, that God requireth it as a speciall duty of vs, to shew our selues ready and forward to forgiue our Bretheren, that haue wronged and offen­ded vs.

Obiections made against this doctrine. And howsoeuer this Doctrine be proued by Scriptures, cleered by exam­ples, and confirmed by reasons, yet as it standeth not with the liking of flesh and bloud, which is ready to reuenge and breath out threatnings; so carnall reason ministreth many obiections which are not to be passed ouer, but to be diligently discussed and dissolued. It shall not therefore be amisse, before we proceede to the vses, to answer such questions as stand in the way, where­at [Page 246] the vnleatned stumble, as at a stone that lyeth in the way: which being de­termined, we will handle the Vses.

Obiection 1. First, seeing we are bound to forgiue euery one that is indebted vnto vs, the question may be asked whether, this extend to all debts, and that we are charged to forgiue all our Debters? Answere. I answere, debts are of two sorts, either Ciuill, which commeth by Couenants of buying and bargaining one with another, without which, the life of man cannot consist. Of these mutuall Couenants and Contracts betweene man and man, we must not vnderstand our Sauiour Christ when he speaketh of Debts and Debters: but of priuate hurts and damages that are done vnto vs, in our bodies, in our goods, or in our good Names. These iniuries done to our bodies, which oftentimes are misvsed; to our goods which are diminished, to our good Names which are impaired, are to be remitted. As for other debts due to vs, we may re­quire them, so we doe it with shewing mercy to such as are in necessity, to­ward whom we ought to haue patience in forbearing.

Obiection 2. The second is, whether a man may lawfully sue him at the Law that hath offended him? Or how doth suing and forgiuing stand together in a Christi­an? Answere. I answer, the Law is free for all men, and the end of it is to redresse all disorders. And as a Souldier in a lawfull warre may kill his Enemy, and yet loue him: so may a man forgiue an iniury, and yet vse the remedy of the Law, and thereby seeke in a Christian manner, to redresse the wronges that are done vnto him. Now, in suing at the Law, we must obserue these sixe rules. First, it must not be for toyes and trifles, but in matters of waite and impor­tance, which do neerely concerne vs, and whereby we are some way damni­fied. But trifles cannot damnifie vs. This reproueth those that are so farre carried vpon the spleene, 1 Cor. 6, 7. as that they are ready to prosecute euery action and slight occasion that is offered vnto them, if it be but the wagging of a Straw, which bewrayeth an euill heart in them. Secondly, we must take heede of priuate reuenge and inward hatred, which if we conceiue, we doe not forgiue. We must not suffer our suites to coole our loue to our Bretheren, nor to weaken our Faith in performing our seruice & worship vnto God. For albeit the cause be neuer so iust and lawfull, Rom. 12, 9, 10. yet if we handle it vnlawfully, vncharitably, and vnchristianly, we offend God, and transgresse against our Brother. Thirdly, we must beware of giuing offence to the Church of God. Some offences are taken, but not giuen, as when men are offended for doing our duty to God. We must not omit that which God requireth, because man will be offended. Our care must be, to be ready to giue satisfaction to the godly, that our doing be not iustly scandalous, obseruing the rule of the Apostle; 1 Cor. 10, 32 1 Thes. 5, 22. Giue no offence, neither to the Iew, nor to the Gentile, nor to the church of God, and abstaine from all appearance of euill. Fourthly, the end of all Con­trouersies and Suites in Law, must bee to liue in concord, and to maintaine godly peace. If we haue not this end, we ayme at a wrong end. The end of all lawfull Warre, is not murther and tumults, but peace and quietnesse. So the end of all strife, must be to liue without strife. For if all iniuries were put vp and were not repressed, many would grow worse and worse, and ouer­turne the Ciuill State and gouernment.

Fiftly, another end we may at, must be, that the truth may come to light that is hidden, that the party offending may be chastised, 1 Cor. 6, 11. and by chastice­ment be brought to repentance for his wronges. For such is the mallice of many, that the passing by of one wrong, would but open a wide gap or gate to bring other iniuries vpon our owne heades: and the more we suffer, the more hard measure they would offer. Lastly, the Law must bee vsed, not vpon pleasure, but vpon necessity, and we must take it vp as the last refuge and remedy. We must vse it as a Father vseth correction, or as a Physition v­seth desperate Medicines, or as the Surgion vseth searing and cutting, 1 Cor. 6, 6. when [Page 247] other will not serue the turne. If a friendly agreement and priuate arbiter­ment may be had, let it be preferred, and the Magistrate not troubled with our contentions. Thou oughtest not to produce into publike Courts of Iu­stice and iudgement, that which may well bee decided and determined by graue, sober, godly, and discreet men at home, as the small causes which the Rulers might iudge, were not to be brought before Moses. Exod. 18, 22. If it cannot be had, so that though we seeke peace and ensue it, yet it flyeth from vs, it is lawfull for vs to go farther, euen to sue our neghbour at the law, and vse the benefit of the Magistrate.

Obiection 3. The third obiection is, how can the Magistrate practise this Doctrine to forgiue offences and offenders, seeing (as the Apostle teacherh.) Rom. 13. He beareth not the Sword in vaine? If his duty be to punish, how can he par­don? If he be to execute iudgement, how can he forgiue them that trespasse? Answere. I answere, a Magistrate is to be considered two waies, according to two se­uerall persons which he doth sustaine; to wit, either as he is a Man, or as hee is a Magistrate, as he hath a common condition, or a speciall. As he is a man, or a Christian man (which estate he hath common with his Brethren) he is to beare and forbeare, and behaue himselfe as others: but as he is a Magistrate, which estate he hath as properlie belonging vnto him; he is the Deputy and Vice-gerent of God, he sustaineth his person, he executeth his iudgement; and therefore he ought not to haue any respect of persons, or winke at the committing of any wickednesse.

Obiection 4 The fourth Obiection, is, how we can be saide to forgiue our Bretheren their trespasses, seeing no man can forgiue sinnes but onely God. Hence it is that Dauid saith in the Psalme; Against thee, against thee onely haue I sinned, and done euill in thy sight. Psal. 51. Likewise the Scribes and Pharisies, when they heard Christ speake to the man sicke of the Palsie; Thy sinnes are forgi­uen thee, began to reason among themselues, Who is this that speaketh Blasphe­mies? Who can forgiue sinnes but God onely? Luke 5, 20, 21. Answere. I answer, in euery sinne there are two things to be marked and considered; the euill of the acti­on, and the damage that ariseth to man by the euill action: the one God for­giueth; the other man forgiueth. God pardoneth the euill; Man pardonerh the damage or detriment that befalleth his person, goods, or name. So then God forgiueth, and Man forgiueth: God forgiueth the sinne, man forgiueth the hurt. For we must obserue, that in euery trespasse are two offences; one to God; the other to man. To God, when he forgiueth the breach of his law, and imputeth it not to the offender which belongeth properlie to him, and no man is able to doe. To man, when he remitteth the iniury or harme that hath risen to him, in the things that appertaine to him. It is not in mans po­wer to forgiue the sinne, whereby God is offended: and he oftentimes par­doneth the wrong done to him, when God forgiueth not the sinne: for God neuer forgiueth any, but such as are penitent.

Obiection 5. Lastly, the question may be asked, whether all offenders against vs are to be forgiuen, or onely such as repent. The Apostle moueth Philemon to par­don his Fugitiue and false-fingred Seruant vpon his repentance. So Christ our Sauiour speaketh to his Disciples: Luk. 17, 3, 4. Take heede to your selues, if thy Brother trespasse against thee, rebuke him: and if he repent, forgiue him: And though he sinne against thee seauen times in a day, and seauen times in a day turne againe to thee, saying; It repenteth me, thou shalt forgiue him. Whereby it may seeme at the first, that eyther we are onely to forgiue the penitent, and retain mallice against the impenitent, which were want of Charity: or say, that the condition annexed by Christ, is voide and idle, which were a voyce of blas­phemy. Answere. I answere, offences are forgiuen two waies, as there are two kind of persons that offend against vs. Some acknowledge and yeild their offence, others are obstinate and stiffe-necked. So, one kind of forgiuenesse is, when [Page 248] we beare no mallice, when we doe no wrong, when we seeke no reuenge. Another kind, is; when we thinke well of them that haue offended vs, when we are perswaded that God hath forgiuen them, when wee are ready to re­ceiue them into our fauour againe. Wherefore we haue no liberty granted vnto vs to deny mercy and forgiuenesse to the wicked. If a man haue done vs wrong, and then either denyeth it, or diminisheth it, and will not repent of it: True it is, we are commaunded to loue him, we are forbidden to hate or to hurt him, we are restrained from reuenge, we are brideled from wishing or desiring vengeance to fall from Heauen vpon him, we are charged to do him good and not euill, we are willed to procure his saluation, to seeke his amendment, and to further his repentance that he may see his sin; but we are not bound nor bidden to haue a good opinion and estimation of him; for though we must loue him, yet we must thinke of him as he deserueth. But when a man hath offended vs, and trespassed against vs, and being reproued and admonished confesseth his sinne, desireth pardon, craueth reconciliation, offereth satisfaction, bewaileth his former transgression, and promiseth a­mendment of life, it is our dutie not onely to loue him, but to like of him: not onely to hate him as an Enemy, but to account him as a Brother: not only to desire vengeance to come vpon him, but to accept of his repentance, and to assure his heart that God hath forgiuen him, and will not lay his sinne vnto his charge. So then, if any man doe me an open iniury, and I laying aside a thirsting after reuenge, Calui. harm. in Euangel. doe not cease to loue him, but in stead of e­uill doe good, and in stead of wrong, do bestow a benefit vpon him, though in regard of the wickednesse of his heart, the mischiefe of his hands, the want of repentance, and the nature of his offence, I thinke hardly and heynously of him (as he is worthy) yet am I truely said and rightly accounted, to for­giue him. For when God requireth that we doe good to our Enemies, loue them that hate vs, blesse them that hurt vs, pray for them that persecute vs, and to doe good to all them that speake all euill against vs: he doth not there­by presently commaund that we allow in them those things that he condem­neth, or praise in them the thinges that he reprooueth: but he onely would haue our hearts free from hatred, our minds from mallice, our tongues from slander, & our hands from reuenge. The second manner of forgiuenes (which is a free and full forgiuenesse) is, when beholding liuely fruits of their repen­tance, we esteem them as brethren, we account them as the children of God, we fauour thē as fellow-members with vs of Christ, & are perswaded that the remembrance of their sins cōmitted against God, and of their iniuries offered vnto vs, are blotted out of Gods sight. For true repentance is an high and ho­ly worke, greatly accepted of God and his Angels. Of God, Ezek. 18, 22. because when we repent, he will put all our sinnes out of his remembrance. Of the Luke 15, 7, 10. An­gels, because there is ioy in their presence for one Sinner that conuerteth, more then for ninety and nine iust men that neede no repentance. The sub­stance of that which hath beene saide, is this: If an offender haue wronged thee, and continue obstinate and setled to wrong thee still, thou shalt forgiue him, that is; thou shalt not hurt him, nor mallice him, but loue him, and seek to doe him good: but as yet thou art to think him a wilfull and wicked man, Esay 5, 20. Because thou art not to speake euill of good, or good of euill; to put darkenesse for light, and light for darkenesse; to call bitter sweete, and sweete sower. If he turne from his euill waies, and repent him of his sinnes, thou shalt forgiue, him, that is; thinke as well of him, as euer thou didst thinke ill of him, comfort him, raise him vp with the sweete promises of the Gospell, and assure him that God hath forgiuen him, & therfore he need not doubt of the forgiuenes of his Fellow-Seruant. And if we will a little search the Scriptures, we shal finde examples of both these sorts and kindes of forgiuenesse recorded vnto vs. Of the first sort of forgiuing euill doers, euen while they remaine euill [Page 249] doers, we haue in Dauid toward Shemei, that curssed him with an horrible Cursse, he sware that he should not dye, and pardoneth him (albeit Abishai. the Sonne of Zeruiah said; 2. Sam. 19, 21, 22, 23. 2 King. 2, 9. Shall not Shemei dye for this, because he curssed the Lords annointed?) Notwithstanding, he thought of him as of a wicked man, and gaue Salomon his Sonne charge, not to account him innocent. And this is that forgiuenesse which Moses speaketh off. Leuit. 19. Thou Leu. 19, 17. shalt not hate thy Brother on thine heart, but thou shalt plainely rebuke thy Neighbour, & suffer him not to sinne. Of the second sort of forgiuenesse, which is toward the penitent, we haue an example in Paule and the Church of Corinth, toward the incestuous person which had committed Fornication, 1 Cor. 5, 1, 13 And such Forni­cation as is not named without detestation among the Gentiles, taking vnto him his Fathers Wife. For when he being rebuked of many, and put out from among them, sorrowed for his sinne with a godly sorrow, which caused re­pentance not to be repented off, he willeth them to receiue him, and enter­taine him among them as a faithfull Brother, and to thinke well of him as they did before, 2 Cor. 2, 7, 11 And to minister comfort vnto him, least he should be swallo­wed vppe with ouer-much heauinesse, and least Sathan should circumuent vs, for we are not ignorant of his enterprises. Hence it it that he saith; ye ought to forgiue him, and to comfort him, and to confirme your loue toward him, which is as much as if hee should desire them to take him againe for a Brother.

Vse 1. The Obiections being answered, which stood before vs as a Cloud that dimmed and darkned our sight: let vs come now to the Vses of the Doctrin, and see what we may conclude from hence. First, seeing former offences are vpon our repentance to be forgiuen, we learne that we ought all to be of a plakeable Nature, easie to be appeased, and ready to be intreated; we must be inclinable to mercie, and passe by offences that might prouoke vs to an­ger. It is a fruit of true loue, described by the Apostle; 1 Cor. 13, 4, 5, 6, 7. It suffereth long, it is bountifull: Loue enuyeth not: Loue doth not boast it selfe: it is not puffed vp: it doth no vncomely thing: it seeketh not her owne thinges: it is not prouoked to anger: it thinketh not euill: it reioyceth not in iniquity, but reioyceth in the truth: it suffereth all thinges: it beleeueth all thinges: it hopeth all thinges: it endureth all thinges. There is no man but gladly desireth to haue God (that is able) to be ready and willing to forgiue him his sinnes: and therefore we ought to be like affectioned toward our Brethren. It is a great comfort to the weake­nesse of our Faith, which needeth all proppes and pillers to sustaine and vp­hold it. For though the forgiuenesse of our Brethren be no cause of our for­giuenesse, it is a signe and testimonie, whereby we are infalliblie confirmed, that as surely as we remit others, we shall be remitted. Nothing maketh vs more resemble the Lord, then to be mercifull, hee is the God of patience, Psal. 103, 8, 9 14. He is slow to anger, he is full of compassion, and of great kindnesse, he will not al­way chide, neither keepe his anger for euer, he knoweth whereof we are made, and he remembreth we are but Dust. On the other side, nothing in the World maketh vs so like vnto Sathan, and to be transformed into his Image, as ma­lice and enuy. Hence it is that he is called a Tempter, a Slanderer, a false accuser, the authour of all hatred and dissention. This appeareth in the ex­ample of our first Parents, so soone as they were placed of God in the Gar­den, immediatly Sathan set vpon them, and sought to dispossesse them of that happy estate. If then wee giue our selues to hatred and mallice, and neuer thinke our selues well, but when wee are disgorging the rank or and enuy of our boyling stomackes, we shew our selues not to be the Sonnes of God, who is Loue it selfe; but to be the Children of the Deuill, who is maliciousnesse it selfe. For, He 1 Ioh. 3, 8, 9. that committeth sinne is of the Deuill; for the Deuill sinneth from the beginning: for this purpose was made manifest that Sonne of God, that hee might loose the Workes of the Deuill: Whosoeuer is borne of GOD sinneth [Page 250] not, for his Seede remaineth in him, neither can he sinne, because he is borne of GOD.

This reprooueth those that keepe old reuenge and setled mallice as a feste­red sore, rusting and rankling in their hearts, to the satisfying of their owne lustes, to the poysoning of their owne Soules, and to the dishonouring of Almightie God. This we see to haue beene in Caine, who hating his Bro­ther, and suffering the Sunne to goe downe vpon his wrath, in the end his wrath conceiued, brought forth Murther, and Murther when it was finished, wrought out his destruction. The like appeareth in Absolom toward his Brother Ammon. For when Ammon had defiled his Sister Tamar, respect­ing neither the wickednesse of the Fact, nor the shame of his Sister, nor the reproach of his person, nor the offence of his Brother, nor the blaspheming of the enemies, nor the scandall of the Church, nor the offence of his Father, nor the defiling of his Fathers house: Absalom 2 Sam. 13, 23 29. conceiued hatred in his heart, and executed vengeance vpon him to the full, two yeares after: he dissembled his purpose till occasion serued, and afterward his mallice brought forth a lamentable effect, when he goared his Sword in blood. It is esteemed among carnall men, a token of valour to reuenge, but indeed it is no better then slauish weaknesse, and want of true fortitude. So then, they are possessed with the Spirit of the Deuill, that are content to shake hands and promise forgiuenesse, that speak deceitfully euery one with his neghbor, flattering with their lips, and gloze with a double hart; yet keepe in mind the remembrance of old iniuries wai­ting and watching for opportunity of time, place, and means, to execute the bloody designes of their beastly hearts. Would we be thus dealt with all at the handes of God? Would we be thus forgiuen? Would we haue halfe a forgiuenesse, and no more of him? Woe, and woe againe were it to vs, if we were thus forgiuen. Let vs deale as faithfully and fully, as sincerelie and vnfainedly with them, as we desire to haue the eternall God to deale with vs: Math. 7, 2. For with what iudgement we iudge, we shall be iudged: and with what measure we mete, it shall be measured to vs againe. Let vs bannish from vs, all lame, and halfe, & halting remission, which keepeth a part and peece vnforgiuen: if we would haue the Lord forgiue all, and cast them into [...]he bottome of the Sea for euer, let vs be like minded toward our Brethren. Otherwise, our owne consciences shall conuince and condemne vs, so often as we say the Lordes Prayer, seeing we pray most fearefully against our selues: and as we reserue behinde in a corner of our hearts a peece of our mallice, so wee desire the Lorde also to reserue a part of his wrath for vs, and of his punnishment a­gainst vs.

Obiection. If any thinke himselfe wise enough to shift off this danger, and say; so long as I cannot resolue with my selfe to bee in Loue and Charity with my Neighbour, and to forgiue him that hath offended me, so long I will not vse the Lordes Prayer, but some other good and godly Prayers. For we are not tyed to this or that forme, we haue many excellent Prayers beside, wee may vse any of them. Answere. See, Foole, Foole, how subtile and crafty thou art to deceiue thy selfe. Blinde people play Perk. on the Lords Prayer. with the Lords Prayer, as the Fly doth with the Candle, or as the child doth with the Knife: whereby it falleth out, that the one is burned, the other is wounded. Take heede, God is not mocked, we cannot dallie with him. It is not this or that forme that God regardeth, it is our being in that estate, not reconciled to our Brother, that bringeth vpon vs suddaine destruction. For God is Loue, 1 Iohn 4, 16. and 3, 14, 15. And hee that dwelleth in Loue, dwelleth in God, and God in him: he that loueth not his Brother, abideth in death: Whosoeuer hateth his Brother is a Man-slayer, and ye know, that no May-slayer hath eternall life abiding in him. Whereby wee see, that to such as are malicious, there is no forgiuenesse, as we haue noted be­fore.

Vse 2 Secondly, seeing such as offend vs, must vpon their sound repentance be forgiuen; we are taught heereby, not to reproach and vpbraid men what they haue beene, when they are renewed by amendment of life, but con­sider their present condition what they are. For when God hath put out of his remembrance their sinnes, we must not set them vpon records: when GOD hath discharged them of them, we must not lay them to their charge: when God hath cured and couered them, we must not vncouer them, and make them bleede afresh. Let vs remember what wee our selues haue beene, before we were in the State of grace, euen as euill as others, and had our delight in all sinne. The Apostle saith. Rom. 7, 18. Rom. 7, 18. I know that in me, that is, in my Flesh, dwelleth no good thing: for to will is present with me, but I find no meanes to performe that which is good. Likewise, hee forbiddeth and re­straineth the Gentiles from insulting and triumphing ouer the Iewes, that were through infidelitie for a season cut off: Rom. 11, 18, 19, 20. Thou wilt say; The Braunches are broken off, that I might be grafted in: Well, through vnbeleefe they are bro­ken off, and thou standest by Faith: boast not thy selfe against the Braunches, be not high minded, but feare. It is a great reproach to vs, to reproach such as haue fallen, and are risen againe by true repentance: to vpbraid such as haue sinned, & haue forsaken their sins. It is a greater blemish to those that check them after they haue turned from them, then to those that committed them. For they haue washed away by their teares the filthinesse of them, and blot­ted out the deformity that did cleaue vnto them.

True it is, so long as we continue in sinne, and follow the lustes of our owne hearts, we must be content to be reprooued and shamed for them, that so we may be brought to see them, and be sorry for them. Thus it is noted, that Christ began to vpbraid the Citties, Math. 11, 20, Wherein most of his great workes were done, because they repented not. So the Apostle feared, 2 Cor. 12, 21 Least when hee came againe to the Corinthians, his God should abase him among them, so that he should bewaile many of them which had sinned already, and yet repented not of the vncleanesse, and Fornication, and wantonnesse which they haue committed. They then that repent nor, are to bee disgraced: but such as haue repented, are to be loued and cherished. It skilleth not what they haue beene, for they are accepted according to the grace which they haue receiued, which serueth as a singular comfort vnto them. They that labour to disgrace those whom they should embrace, do imitate the example and practise of the De­uill, who tempteth those that hee seeth to haue renounced his seruice, and departed from his Kingdome, and telleth them what they haue done, how loose they haue beene in their liues, and into what horrible sinnes they haue fallen, that thereby hee might bring them to dispaire, and to let goe their strong confidence that they haue in the promises of the Gospell. So it is with sundry of the Seruants and Children of the Deuill, they taunt and re­uile the faithfull, for former faults which now they hate and abhorre. But as they aunswere Sathan, so they may all his Instruments, that they should consider rather what they are, then what they haue beene; and behold their present condition, not that which is past. Let vs be like the good Angels, who doe reioyce at the conuersion of Sinners, but neuer cast them in the teeth with their offences that haue stumbled, and are recouered.

Vse 3. Lastly, let vs cut off all occasions of dissention, & quench the fire that is be­gun to be kindled. A small spark, if it be not quenched, will break out into a great fire: a little smoake nourished, will turne into a flame. So when causes of contention and diuision doe arise, we must endeuour to stay them and ap­pease them. It is easily stopped in the beginning, which afterward is hardlie, or not at all resisted. This wisedome we see in Abraham, (when strife arose betweene his Heard-men, and the Heard-men of Lot) he saide vnto him; Gene. 13, 8 Let there bee no strife (I pray thee) betweene me and thee, neyther betweene [Page 252] thy Heard-men and my Heard-men: for we are Brethren. They were not natu­rall Bretheren according to the flesh, as discending of one Father, but of a neere kindred according to the flesh, and a neerer according to the Spirit: he was Lots Vnckle and elder, and in that respect his better, he was richer & wealthier, he had more Seruants also to take his part, to ioyne together, and to ouer-maister him, if he had listed: yet he standeth not vpon one, or vpon all these: he looked not when Lot should stoop and bow vnto him, but as in years, wealth, and authority, so in godlinesse, meeknes, and moderati­on he went before him. Let vs all consider this, & be prouoked by the exam­ple of Christ, to be meeke and lowly, Math. 11, 29. That we may finde rest vnto our soules. The Lord Iesus hath taught vs to call vpon one Father, shall we then disdaine our Brethren? The Apostle teacheth, Col. 3, 13. Ephe. 4, 4. that we are one body: if the members of the body should disagree and fall out; would not the ruine and destructi­on of the whole body follow? Againe, we are all called to the same hope of eternall life; there is one mark, at the which we all shoot; there is one end, whereunto we bend; being Children of the same Father, and Heires of the same Grace, and partakers of the same inheritance. O that this Meditati­on were setled and grounded in our hearts to loue with brotherly kindnesse, and to hate all mallice as a Serpent.

Let vs learne, that we ought no more to bee deuided asunder, then the kingdome of Heauen can be deuided: and that whosoeuer renteth himselfe from his Brethren, banisheth himselfe from the place of glory, which we all looke for. Christ Iesus cannot be deuided: for as his Coate was Iohn 19, 23. without seame, so his body must be without separtion. There are not diuers Faiths, diuers Baptismes, diuers Suppers, diuers Gods: but one Lord Iesus, one Bap­tisme, one Faith, one Lordes Supper, one God and Father of all. All these thinges, Abraham (no doubt) did consider and beleeue, and therefore said; We are Brethren. He doth not stand vpon his reputation, and say; Shall I stoope to him? Shall I creepe and crouch to him? Am not I better then hee? Am not I wealthier then he? Am not I elder then he? He layeth all these a­side, and resolueth thus; Are not we Bretheren? And shall we striue? What a shame would this be to vs? What a dishonour to God? What an euill exam­ple to these Nations that liue among vs? What a stumbling blocke of offence shall we lay before them to cause them to blaspheme God, and to speake euill of vs, of our Religion, and of our holy profession? Let not vs there­fore tarry till others come and offer conditions of peace, but let vs seeke peace and ensue it.

Shall we stand aloofe and hang backe from agreement with them, because we take our selues to be abused, wronged, slandered, and iniured? Shall God commaund vs to forgiue, and will we answere presumptuously, we will not forgiue? Shall the Lord say vnto vs; Thou shalt not hate thy Brother in thine heart: and will we reply audaciously, we will hate him? Or if we doe not scorne God to his face, what will we, what can we alledge, or what shall we bring for our defence, that Abraham might not haue brought as well as we? Will we say we are more excellent, and therefore reason it is, that they should bow the knee vnto vs? Will we say we are the better men? So was Abraham. Are we richer and wealthier? So was Abraham. Are we el­der in yeares, and so looke that the younger should yeelde? So was Abra­ham. Haue we many Friendes to ioyne with vs, to see wee shall haue no wrong, and to take our partes? So had Abraham. Are we mighter in force and power? So was Abraham, he went euery way beyond Lot. Now then, if we be the Children of Abraham, Iohn 8, 39. we must doe the workes of Abraham. Whatsoeuer priuiledges we haue to aduance vs aboue our Brethren, vnder colour whereof we shroud the corruption of our Nature, and the mallice of our heartes, let vs lay all aside and cast them into the Dust, let vs renounce [Page 253] age and honour; let vs cast from vs birth and yeares; let vs deny wealth and worship, to the end we may be little and lowly in our eyes. Abraham got more true honour by yeelding, then we can doe by our proude lookes, lof­ty stomackes, and corrupt mindes. He that hath most godlinesse will re­lent soonest.

Let vs striue who shall goe before another in mercy and forgiuenesse, and put farre away all bitternesse of Spirit, and put on all humblenesse of minde. But (alasse) where is this meekenesse and long-suffering, while we raile and rage one against another? If the least occasion of contention and iarre be offered, how ready are we to embrace it, to nourish it, to prosecute it with all extreamity? When we are a little mooued, are these the wordes of Brethren, I will not take this abuse at his handes, I will neuer put vp this iniury, I will not be made such a Noddy, I will sue him at the Law, I will not leaue him worth a Groat, I will make Dice of his Bones, I will tread vpon his Graue: and shall I yeeld vnto him, I will neuer doe it.

O my Brethren, is this to follow the steppes of faithfull Abraham, or to be like him, who was so wise, so meeke, so great a louer of peace and con­cord? If we be ashamed to tread in his pathes, take heede least the God of Abraham bee ashamed of vs, both in this life, and in his Kingdome for e­uer. We boast our selues to be the Children of Abraham, we account our selues to be true Christians, and yet we will neither follow the example of Abraham, nor obey the commaundement of Christ. The Lord remitteth the debtes that we are not able to pay, and will we require the vtmost far­thing? He forgiueth ten thousand Talents, and will not we forbeare an hun­dred pence? It is the Maister and Lord of all that is so mercifull, and shall the Seruant be so cruell and hard-harted to his Fellow-Seruant? Let vs take heed least our mallice and vnmercifulnesse vnto others, do cry out for vengeance against vs, and shut vp the mercy and compassion of God toward vs, rende­ring seauen folde into our bosomes, and barring vs from any accesse to the Throne of his Grace. For if we forgiue not men their trespasses, our praiers shall be abhominable, our religious exercises shall be turned into sinne, and our offences shall not be forgiuen.

Three profi­table Medita­tions. To conclude, let vs consider these three pointes. First, that no Man can offend vs, as we daily offend God, in thought, word, and deede. Se­condlie, that we may fall, and perhaps haue fallen already into the like of­fence that we blame and reprooue in others. Thirdly, we would be great­ly greeued, not to be respected and releeued in the bitternesse of our hearts, therefore we should regard the sorrow and supplication of others, crauing mercy and commiseration at our handes. If we suffer our Bretheren to call to vs, and we be deafe, stopping our cares against them, we greatly de­ceiue our selues, if we thinke to finde the Lord other-wise minded toward vs.

‘[ Thou therefore receiue him, that is mine owne Bowels.]’ He calleth Onesi­mus his Bowels or Entrals, being nothing of Kinne to him in the Flesh, in respect of his earnest and feruent loue that he beareth to him in Christ, bee­ing a true professour of the Faith. He knew well the leud disposition of Seruaunts, for the most part in those dayes, as the Maisters were cruell to them, so they were vnfaithfull to their Maisters. It was found common­ly true by common experience, which churlish and couetous Naball spake falsely of Dauid. 1. Sam. 25, 10. Who is Dauid? And who is the Sonne of Ishai? There be many Seruant now-a-daies, that breake away euery Man from his Maister. The like we see in the Seruants of Shemei. 1. King. 2, 39. Who fled away from him to Gath. It was therefore a rare thing; and consequentlie more wonderfull to find a man of this quality so well qualified: and a man [Page 254] of so bad note, to be so notable, which made the Apostle so earnest in spea­king for him, and in commendinh of him. For nothing could haue beene said more effectuall to pacifie the wrath, and to mollifie the heart of Philemon, in as much as he inferreth, that if he would not be appeased at his request, he had raged by this meanes on the very bowels of Paule. Behold there­fore in this place, the coniunction of two heauenly vertues in the Apostle; to wit, Humility, and Loue; that it is hard to say which was the greater, so that he was not ashamed to receiue as into his Bosome and Bowels, a base Bond-slaue, and besides, a Theefe and a Runna-gate, to the end he might protect and defend him from the displeasure of his Maister. And doubtlesse, if the conuersion and turning of man vnto God, were as highly prized and worthily esteemed of vs as it ought to be, wee would louingly tender, and charitably embrace and such as we see truely, without hypocrisie conuerted vnto God.

Doctrine 4. Our loue to to the Saints, especially such as haue beene conuerted by vs, ought to be deare and fer­uent. We learne from hence, that the loue which Christians ought to beare to all the Saints, especially to those whom they haue beene meanes to conuert, ought to be entire, deare, hearty, earnest, most faithfull, and most feruent. It is our duty to loue all men, more especiallie the Saints, but most especially such as haue beene gained to the Faith by vs. The Lord himselfe testifieth his tender compassion toward his Children, to prouoke them to follow his example. The Prophets declare; Deut. 32, 10. Zach. 2, 8. That he which toucheth them, toucheth the apple of his eye. So Zachariah blessed the God of Israell, Luke 1, 78. Who through his tender mercy gaue life to them that sate in darkenesse and in the shaddow of death, and guided their feete into the way of peace. This appeareth notably in Christ Iesus, Heb. 2, 17. Who was made like vnto his Brethren, that he might be mercifull, he will not breake the bruised Reede, nor quench the smoaking Flaxe: Iohn 15, 12, 13. and 13, 34. These thinges (saith he) haue I spoken vnto you, that my ioy might remaine in you, this is my Commaundement, that ye loue one another as I haue loued you: greater loue then this hath no man, when any man bestoweth his life for his friends. This affection we finde in many places in the Apostle; Phil. 1, 8, 9. 1 Thess. 3, 7, 8 God is my record, how I long after you all, from the very heart-roote in Iesus Christ: we had consolation in you, in al our affliction & necessity, through your Faith, for now are we aliue, if ye stand fast in the Lord. The Euangelist Luke describing the Church of God gathered together after the ascention of Christ, saith; Act. 2, 44, 45 All that beleeued were in one place, and had all thinges common, and they sold their possessions and goods, and parted them to all men, as euery one had neede. This is a precept giuen in the Law, and no duty more often vrged and touched in the Gospell. Moses saith, Leuit. 19, 18 Math. 5, 43. Rom. 13, 9. Gal. 5, 14. Thou shalt not auenge, nor bee mindfull of wrong against the Children of thy people, but shall loue thy Neighbour as thy selfe, I am the Lord. The Apo­stle Paule among many precepts that he giueth, this is one of the chiefe and principall, Rom. 12, 9, 10. and 13, 8. Let loue bee without dissimulation, abhorre that which is euill, and cleane vnto that which is good: be affectioned to loue one another with brotherlie loue. All these testimonies of God the Father, of Christ Iesus our Lord, of the Apostle, of other Christians, and of the whole Church, doe suffici­ently teach vs, that howsoeuer all the Saints of God are to be loued, yet those especially that haue beene conuerted to vs.

Reason 1. The reasons that may be rendred to vphold (as firme pillers to strengthen) this Doctrine, are many and infallible. For first, there is great labour im­ployed, long time spent, many meanes vsed, and continuall care bestowed to conuert a Soule to God. It is no idle worke, it is not brought to passe without much adoe. A Woman hauing had an hard labour with her child, doth loue it the more, and will vse speech accordinglie, saying; This was a very deere Childe vnto me, I must needes loue it; yea, her loue Iohn 16, 21. is so hear­tie and entire, that shee forgetteth the paines and sorrow that shee hath su­stained. Beniamin among all the Sonnes of Iacob, was most tenderly be­loued, [Page 255] in whose byrth the Mother dyed, the fruite was saued, but the Tree withered and fell downe, he cost Iacob therefore dear, euen his best beloued wife, and indeed his onely lawfull wife, whom Laban promised, & for whom he serued, Gen. 35, 18. so that he called him Beniamin, the sonne of his right hand. If then, that which is dearly bought, be deepely beloued, it is no maruell if it worke effectually in spirituall things, where the greatest paines and labor is shewed. We see this in the Galathians, who had put the Apostle to much trouble and exceeding torment in their recouery to Christ, Gal. 4, 11, 19 are by him called his Little Children of whom he trauailed in birth againe, vntill Christ were formed in them, and he was in much feare and perplexity, least hee had bestowed on them labour in vaine. This appeareth in his behauiour toward the Israelites, to whom per­taineth the adoption, the glory, and the Couenants, Ro. 9, 1, 2, 3. I say the truth in Christ, I lye not, my Conscience bearing me witnesse in the Holyghost, that I haue great heauinesse and continuall sorrow in mine heart, for I would wish my selfe to bee se­parated from Christ, for my Brethren that are my Kinsmen according to the flesh. The like affection is bewrayed in Moses toward Gods people, who had car­ried them in his bosome as a Nursse doth the sucking Childe, when God was offended with them, and threatned to consume them, he cried vnto the Lord, Ex. 32, 31, 32 Oh, this people haue sinned a great sinne, and haue made them Gods of Golde, therefore now if thou pardon their sinne, thy mercy shall appeare: but if thou wilte not, I pray thee rase me out of thy Booke which thou hast written. Thus he she­wed the bowels of his loue toward that people, with whom hee had taken so great paines, for whom he had so often prayed, and by whom he had been so oftentimes prouoked.

Reason 2. Secondly, by testifying of our loue, and shewing forth the fruites thereof, we gather great assurance that we are of the company of the faithfull, of the Communion of Saints, and of the society of them that belong to the trueth, when we loue vnfaignedly those that are of the truth. The Apostle Iohn tea­cheth that our loue to the brethren, is a fruite of true faith, 1 Iohn 3, 14 19. Heereby we know that we are of the truth, and shall before him assure our hearts. And againe hee saith, We know we are translated from death vnto life, because wee loue the Bre­thren; he that loueth not his Brother, abideth in death. Whereby hee sheweth, that we are assured that we belong to God, are his children by the fruites of loue, which are certaine tokens of our election to eternall life.

Reason 3. Thirdly, loue is the liuery of Christ, and as it were the badge and cogni­zance whereby we are knowne to be his Disciples, and to be taught and di­rected by his spirit. This agreeth with the Doctrine of Christ, Ioh. 13, 34, 35. A newe Com­mandement giue I vnto you, that yee loue one another; as I haue loued you; that ye also loue another; by this shall all men knowe, that ye are my Disciples, if yee haue loue one to another. Christ Iesus did instruct his Disciples, especially in loue, and did as it were graft it and engraue it in their hearts, and thereby made Charitie a note of Christianity, seeing that where loue doth not rest, there Christ doth not dwell. If then, we wold make it manifest, that we haue beene brought vp in the Schoole of Christ, we must loue one another.

Reason 4. Lastly, seeing it is the sum of the Law, and a token and testimonie that we make Conscience to walk in the wayes and commandements of God. Heer­unto commeth the laying of the Apostle, Rom. 13, 8, 9 Owe nothing to any man, but to loue one another: for he that loueth another, hath fulfilled the Law. For this; Thou shalt not commit Adultery, Thou shalt not kill, Thou shalt not steale, Thou shalt not beare false witnesse, Thou shalt not couet, and if there be any other commandement, it is breefely comprehended in this saying, euen in this; Thou shalt loue thy neighbor as thy selfe. This is a speciall praise, and singuler commendation of loue, that it is a short summe and briefe abridgement of the whole Lawe, and of euerie Commandement contained in the Law. This truth is taught in sundry other places, and repeated againe and againe, Gal. 5, 14. Colos. 3, 14. 1 Tim. 1, 5. All the Law is fulfilled in one worde, [Page 256] which is this, Thou shalt loue thy Neighbor as thy selfe. And Col. 3. Aboue all things put on loue, which is the bond of perfectnesse. Likewise 1 Tim. 1, 5. The end of a commandement, is Loue out of a pure heart, and of a good Conscience, and of Faith vnfaigned. Loue therefore comprehendeth all duties: for Charity is the Law abridged, as the Law is Charity enlarged. Loue is as it were a ge­nerall Vertue, like vnto the soule which is said to be whole, in the whole & in euery part, or as the blood which is dispersed through the whole body, so is loue enlarged and lengthned through all and euery vertue. Seeing then, such as are conuerted by vs, are the fruit of our labour, and that Loue to the brethren is the seale of our saluation, the badge of our profession, and an E­pitome or a breuiary of the whole Law, it followeth that it ought to be har­ty, earnest, and feruent, toward all the faithfull, especially such as haue gone astray, and bin brought by vs into the right way.

Vse 1. This then being a vertue so necessary, that euery one which belongeth to the Lord Iesus Christ, must yeeld their obedience, euen to loue the Brethe­ren, and shew himselfe a true Christian, by shewing Charity to his neighbor: let vs consider the nature and properties of this Loue, that wee may haue the right and true vse of this Doctrine. For heere is occasion offered vnto vs, to search into the knowledge of this Vertue, which is almost banished from a­mong men, or weeded and worne out of the world, or caried from hence in­to the wildernesse from the sonnes of men, or departed vp from heauen from whence it came, and to haue quite and cleane abandoned the grosse earth, which is vnworthy to entertaine so precious a Iewell any longer. First there­fore let vs know What Loue is. what Brotherly loue is. It is a work of Gods spirit, where­by a man is moued to affect his Brother for Gods sake, and to shew forth the fruite of this affection. I call it a worke of Gods spirite, because it is not Na­turally in vs, it is not borne with vs. Naturally, euery one is a louer of him­selfe, and vnnaturally is an hater of his neighbour, so that true loue is the print of Gods finger, and a marke set vpon vs by his spirit. Hence it is, that the Apostle setting downe the fruites of the spirit, reckoneth vp Loue in the first place, as one of the principall, Gal. 5, 12. Ephes. 6, 23. The fruite of the spirite is loue, ioy, peace, long-suffering, gentlenesse, goodnesse, &c. So then, wee want this grace, vntill God worke it in vs. We neede not seeke farre for selfe-loue, for Loue of the world, and the things that are in the world, for the Loue of pleasures & car­nall vanities, we haue these neere vnto vs, euen within vs; but we can neuer loue the godly for Gods sake, vntill it be giuen vs from aboue, of whom on­ly we must aske it, and from whence onely we can receiue it. Againe, to be well affected toward our Brother, is to wish and seeke his good, to reioyse at his prosperity, and to be greeued at his misery. True loue is not ydle, 1 Iohn 3, 18 and it maketh vs that we shal not be vnfruitfull and vnprofitable vnto others. We must be ready to helpe them beare their burthen, and shewe the bowelles of compassion toward them. That loue which doeth not manifest it selfe to the releefe and helpe of his neighbor, is no true Loue, but beareth only the sha­dow of it.

Moreouer, it is added, that we must doe it for Gods cause, because God is principally and first to be loued with all our power, and for himselfe. Our neighbor is to be loued in God, and for God, because hee is Gods creature, and beareth his Image. For Loue extended to man is a fruite of the Loue of God. Hence it is, that the Apostle saith, 1 Iohn 4, 21 This Commaundement haue wee of him, that he that loueth God, should Loue his Brother also. God cannot be lo­ued, and our Brother hated, because there is one and the same Law-maker, that commandeth both to loue him and our neighbor also. Lastly, we must consider, who is our Brother, and what is our neighbor that we must Loue, which are the parties to whom it is to be shewed. By [ Brother] we are Who is our Brother or Neighbor. not onely to vnderstand the sonne of our Father, that is our owne blood & kin­dred; [Page 257] and by [ Neighbor] we must take heede we doe not deceiue our selues, restraining it to such as are ioyned to vs in friendship, or neer vnto vs in dwel­ling, or such as beare vnto vs good will, but such as are of the same Nature with vs, euen any of mankinde. He is to be accounted as our neighbour that is a man as we are, and doth beare the Image of God as we do, of what con­dition so euer he be, whether he dwell neere vnto vs, or farre from vs; whe­ther he be our owne Countrey-man, or a Stranger; whether he bee worthy or vnworthy; whether he be a friend or an enemy; whether he bee knowne or vnknowne; because we are to consider him in God, not in himselfe, as we noted before. This our Sauiour teacheth in the Luke 10, 29, 30, 31. Rom. 13, 8. Esay 58, 7. parable of the Samaritan, an­swearing the Scribes question, Luke 10. that we must shew the duties of loue to him that wanteth our helpe and releefe, though he were our enemy & one that did hate vs (as the Samaritans were vnto the Iewes) whether he be god­ly or vngodly, we must extend the duties of loue toward them. Thus did Da­uid deale toward Saul his enemy, that sought his life to take it away: he spa­red him when he might haue slaine him, and hee cut off onely a peece of his coate, when he might as easily haue cut off his head; which kindnesse of his heaped vp coales of fire vppon his head, and so wrought with him, 1 Sa. 24, 17 that hee called him Sonne, and prayed God to recompence vnto him that goodnesse that he had shewed, and ceased from persecuting of him at that time. The like example wee haue in Elisha, 2 King, 6, 22, 23. who woulde not suffer the Horsemen that were sent to take him, to be smitten with the sword, but commanded Bread and water to be set before them; so they did eate and drinke, they refreshed themselues, and returned to their Maister. Let vs follow these worthy presi­dents, and account all men our neighbors; let vs account our selues bound in dutie to help them, and do vnto them, as we would haue them deal toward vs. Thus we see what loue is, we haue heard from whence it commeth, where­in it consisteth, and to whom it is to be shewed. It commeth from God, and is the worke of his spirit; it consisteth in a fellow-feeling of their good and greefe, of their prosperity and aduersity, so that we shold reioyce with them, and mourne with them, according to the condition wherein they are; it is to be shewed to all such as are of the same nature, and are couered with the same flesh; that is, to all mankinde.

Secondly, we are to consider the property of this Loue, The pro­perty of Loue. how it is to be performed. For, as we haue seene the parties who are to be loued, euen al; so we must marke the manner how they are to be loued; that is, feruently, and earnestly. This is taught by the Apostle Iohn, 1 Iohn 3, 18, 11, 12. My little children, let vs not loue in word, neither in tongue onely, but in deede and in truth. This also he poin­ted out a little before, This is the Message that yee heard from the beginning, that wee should Loue one another, not as Caine who was that wicked one, and slew his Brother. And the Apostle Paule saith, Rom. 12, 9. Let Loue be without dissimulation. Likewise in the Epistle to the Galathians, Galat. 4, 18. It is a good thing to Loue earnest­ly alwayes in a good thing, and not onely when I am present with you. Our Loue therefore must not onely be true, but feruent, and that for these causes. We haue the perfect example of Christ, Iohn 10, 11, Who gaue his life for his Sheepe, and suffe­red the shamefull death of the crosse to redeeme them. Againe, if occasion require it, and our calling will beare it, 1 Iohn 3, 16. we ought so to Loue them, as wee shoulde giue our liues for the brethren; which duty wee can neuer fulfill, except our Loue bee feruent. Lastly, there are manie meanes to quench Loue, as wronges, iniuries, vnkindnesse, vnthankfulnesse, hatred, and emulation; all these corrupt affections, are as water to the fire. Seeing then, it is so quickely, and by so many meanes cooled and quenched, let vs kindle it, and labour to continue it, that it may alwayes burne, and not decay. This feruent Loue is a rare Iewell, which seemeth almost gone out of the world.

Thirdly, we must know the forme and manner how wee are to Loue our [Page 258] brethren, to wit, euen as our selues. By this rule our practise must bee squa­red, and by this rule shall our loue be iudged. As we wish our own good har­tily, sincerely, and vnfaignedly, so ought we to desire the good of our neigh­bor. It is the Law of Nature that teacheth vs to doe to others, as wee would haue others do to vs. It is the Law of God that commandeth vs to Loue our neighbor as our selues. Our Loue must be without hypocrisy and dissimula­tion from the very heart. This hearty Loue is as it were the life and soule of the duty due to our brethren. Let vs therefore loue them with a sincere affec­tion, and in vnfaigned simplicity. This appeareth plainly in such as prayed for their persecutors and vtter enemies, as Stephen when they stoned him, knee­led downe and cried out with a lowd voyce, Acts 7, 60. Lorde lay not this sinne to their charge. And our Sauiour Christ when they crucified him, said, Lu. 23, 33, 34 Father forgiue them, for they know not what they do. If we can practise and performe the like, wish their good as our owne, pray for them as for our selues, and desire their forgiuenesse, as we would be forgiuen of God, then is this true loue to our true comfort found in vs.

Vse 2 Secondly, seeing this is the Loue that must bee found in vs towardes the Saints, it serueth to meet with many enormities, and to reproue manie sinnes that raigne in the world, and are as the fore-runners of the full and finall ru­ine thereof. Our loue to others, is a cold loue; frozen, without heat; dead, without life; barren, without fruite; such as our Sauior speaketh of in the gos­pell, Math. 24, 12 Because iniquitie shall be encreased, the Loue of many shall be cold. But our Loue is hot toward our selues, we haue abundance of selfeloue, which ouer­floweth in vs, and ouercommeth true loue. This is the onely loue that remai­neth in the worlde in these daies, which is the corruption, nay the bane and poyson of true loue. This is it which the Apostle prophesied of long agoe, 2 Tim. 3, 1, 2 This know also, that in the last dayes shall come perrillous times, for men shall be louers of their owne selues, without naturall affection, no louers at all of them which are good. Where we see, that Paul prophesying of the last dayes, daies of great perill, and much impiety, doth put selfe-loue in the first place, as it were in the forefront, and make it the fountaine from whence the traine floweth, that followeth afterward. For he which loueth himselfe, will not regard what he doth to others, and arrogateth all things to himselfe; hee setteth vp himselfe as the onely man of account, he magnifyeth himselfe, hee contemneth all o­thers. Hence it is, that he is couetous, proud, treacherous, stubborne, hea­dy, high minded, and heapeth or hoordeth vp sinne vpon sinne, till he fill vp the measure. The worlde is pestered with these Monopolies, which are all for themselues, nothing for the common good of Church or Countrey. We haue a common Prouerbe rife in their mouthes, but more rife and ripe in the practise of the people, Euery one for himself, and God for vs all. The first branch sheweth what is in vse, but the second part must be changed; for where eue­rie one is for himselfe, there the Deuill is for all. Wherefore the former is the Deuils Prouerbe, and is no more to be vsed among Gods people. The Chri­stian Prouerbe must be, Euery one for his Brother, and God for vs all: 1 Cor. 13, 5 because Loue seeketh not her owne, but the good of others.

Secondly, as wee see selfe-loue checked and controuled, so they are con­demned that place brotherly loue in faire wordes, and gentle speeches (and yet many faile in these, and cannot affoord them, as if euery worde of their mouth were worth Gold) whereas in such is no sound Religion, but a vizard onely of holinesse. True loue must be shewed in the fruits, in sustaining, hel­ping, pittying, & releeuing those that craue our releefe, and are in necessity. The Apostle teacheth them that are destitute of true faith, that shroud them­selues vnder the profession of the Gospell, and yet are not able to make de­monstration thereof by their workes. A good Tree bringeth foorth good fruit. If the Tree bring forth either no fruite, or euill fruite, it is an euill tree. [Page 259] If we haue onely good words, and either no workes at all, or euil workes, it is a plaine argument, we are not yet in the number of true beleeuers, Gal. 5, 6. ney­ther are endued with that faith which worketh by loue. Hence it is, that the Apostle Iames saith, Iam. 2, 15, 16 If a Brother or a Sister be naked, and destitute of daily food, and one of you say to them, Depart in peace, warme your selues, and fill your bellies, notwithstanding ye giue them not those things which are needfull to the bo­dy, what helpeth it? Euen so the Faith, if it haue no workes, is dead in it selfe. If then, we content our selues to giue the Almes of faire wordes, which are but empty shewes, it sheweth that we are barren trees full of leaues, but voyd of fruite, and it shall minister as little comfort to our hearts, as it dooth releefe to their bodies. We are taught to visit Christ in his members, and apply our selues to do them good, that in the last iudgement we may finde that mercie and compassion at the hands of Christ, which wee haue shewed to the mem­bers of his body. To giue kinde words, is not that feruent loue which heere is commended vnto vs.

Lastly, it reproueth such as giue themselues to fraud and deceite, to cru­elty and oppression, to subtilty and circumventing their brethren, to lying & vsing false Waights and Measures. For if this should be the rule of our loue, that it ought to be feruent, we should examine our owne hearts whether wee would haue another man to deceiue and oppresse vs, by forgery & falshoode. The Apostle reprooueth all such wrongfull and iniurious dealing, and as a Prophet of God denounceth seuerely certain iudgement vpon such wicked­nesse, 1 Thess. 4, 6. Let no man oppresse or defraud his Brother in any matter: for the Lord is an auenger of all such things, as we also haue told you before time, and testified. It is common and wicked Obiection. May I not do with mine owne as I list, who shall hinder me to vse mine owne as I thinke good? This is the common ar­gument of Harlots, Drunkards, and other beasts, which ought not to be in the mouths of Christians. Let them vse it that are out of Christ, let vs bee ashamed of such prophanenesse and ignorance. For indeed, thou hast nothing that is thine owne; thou art but a Steward, and the time shall come, when thou must giue an account of thy Stewardship, because thou mayst be no lon­ger Steward.

Vse 3. Lastly, seeing all are to be loued, but especially such as haue bin conuer­ted by vs; it teacheth vs to further their saluation, that haue beene brought into the way by vs, and neuer to forsake them, vntill we haue brought them to their iournies end. For what a vaine thing were it, to finde a man wande­ring out of his way, and going astray from the right path, and when he hath brought him backe, to leaue him without farther direction? Or what an vn­naturall part were it for a Mother to bring forth her Childe into the worlde, and then to take no more care of it, neither to wash it in water, nor to wrap it in swathling Clowts, nor to haue any compassion vpon it, but to cast it out into the open field. The loue of Moses his Mother was greater toward him, Hebr. 11, 23. Exod. 2, 3, 4. who being borne, was hidden three moneths from the cruelty of the Egip­tians, and being put among the Bul-rushes in the water, was watched by his Sister, to see how God would prouide for his deliuerance; euen so, it stand­eth vs vpon, hauing beene made blessed meanes and Instruments of the good of others, to be assistants vnto them, and to further their saluation, as God shall enable vs.

It is the part of a good Worke-man, not to leaue his worke vnperfect. A good Physitian will not leaue his patient, when he hath doone but halfe his cure. An Husbandman will not giue ouer when he hath halfe sowne, but will labour vnto the end. Hee that dooth but halfe builde an house, is but halfe a Carpenter. He that entreth into Christianity, and beginneth wel, is but halfe a Christian, the greatest part of the worke remaineth behind. Let vs all fol­low the example of God, when he began the great worke of the Creation of [Page 260] the world, he left not his workemanship vnfashioned and vnfinished, but in six dayes fully accomplished it to the glory of his name. And as he did in the generation of his creatures, so he doth in their regeneration, Iohn 13, 1. Those whom he loueth, he loueth vnto the end. This is it which the Apostle teacheth, Phil. 5, 5. I am perswaded of this same thing, that he that hath begunne this good worke in you, will performe it vnto the day of Iesus Christ. As then God neuer leaueth him whom once he loueth, so shold we haue a care of those that we haue moued to im­brace the truth, and watch ouer them for their good. The Minister must preach sound Doctrine in loue, to the soules of men that he hath vndertaken the charge of, for whom he is to giue an account in the great day. Wee see the Apostles hauing taught the Gentiles, & planted a Church among them, did not cast off all care of them, nor thinke themselues to haue discharged a sufficient duty toward them, but knowing the malice of Satan, the deceit of false Teachers, and the frailty of mans nature, Acts 14, 22. They returned back to confirm them in the faith, and to settle them in that truth which they had receiued of them. When Peter professed great loue to Christ, Iohn 21, 15. he willed him to manifest it by feeding of his Sheepe and Lambes: the greater his diligence was in feeding the flocke of Christ, ouer which hee was made a principall Watchman, the greater duty he performed to Christ himselfe. When Agrippa the King had heard the defence that Paule made for himselfe, and the confirmation of his calling, by the heauenly vision that apeared vnto him, he said, Acts. 26, 28, 29. Almost thou perswadest me to become a Christian. But did Paule him so? Or doth hee thinke it enough to make him almost a Christian? No, halfe a Christian is no Chri­stian; and almost godly, is not godly. Therefore his desire was to take him by the hand, or rather by the heart, if he could haue sounded into the depth and bottome of it, and to haue led him from Almost, to Altogether. Hence it is, that when he seeth him comming toward Christ, hee casteth out his Net to catch him, if it were possible; saying vnto him, I would to God, that not onelie thou, but also all that heare mee to day, were both almost and altogether such as I am, except these bondes. Thus he ceaseth not continually to call vppon the Churches, to encrease more and more, and to proceed from grace to grace. Againe, it belongeth to euery Maister of the Family, to water that which him­selfe or the Minister hath planted, and to be alwayes weeding out the bitter roots that spring vp in his Garden. If we haue brought any of his family to godlinesse, and to embrace the Gospell, let him make much of them, let his countenance bee toward them, let him fauour them aboue others, and ad­monish them to frequent the exercises of Religion, remembering that it is as great a Vertue to keepe, as to get; to preserue, as to finde; to holde fast, as to take.

Moreouer, as it is a generall dutie belonging to all of vs, Hebr. 3, 7. & and 10, 24. to exhort one another, while it is called to day, and stirre vp one another to good things; so if by our example of life, or lighting of them a Candle to see their wayes, they shall come to the acknowledgement of the truth, we should loue them dearly, and prouoke them to go farther forward in good works, assuring them that such as continue to the end, shall be saued. This serueth seuerely to re­proue those, who hauing beene zealous in the faith, and witnessed a good confession before many witnesses, and beene a meanes to open the eyes of others, to behold the glorious light of the Gospell, that before wandered in darknesse, are now gon back themselues, or seeme to stand at a stay, Reuel, 2, 4. and haue left their first loue. To whom I can say no more, but wish them to turn backe to consider what they haue beene, and to remember what they are, knowing that it had beene better for them, 2 Pet. 2, 21. neuer to haue knowne the way of righ­teousnesse, then after they haue acknowledged it, to turn away from the ho­ly Commandement. Let all such therefore call to minde the exhortation of Christ, to the Angell of the Church of Ephesus, Reuel. 2, 5. Remember from whence thou [Page 261] art fallen, and repent, and do the first workes, or else I will come against thee short­ly, and will remoue thy Candlestick out of his place; except thou amend. It is a great shame to shew the way to another, and to go out of it himseife; to teach an­other, and not to teach himselfe; to stir vp another to go forward, and him­selfe to go backward; to kindle zeale in others, and himselfe to grow cold & lukewarme, and therefore to giue occasion to others to think, that their for­mer profession, was but an heate of youth, seeing they decline in their olde age. On the other side, such as haue bin won to the Gospell by others, ought entirely and feruently to loue such as haue conuerted them, to shewe them­selues euery way thankfull vnto them. The Apostle beseecheth the Thessalo­nians, 1 Thess 5, 12, 13. To acknowledge them that labour among them, and are ouer them in the Lord, and admonish them, that they haue them in singular loue for their workes sake. Who is it, if he were blinde and had his sight restored vnto him, would not speake well of him by whom it was restored, and acknowledge himselfe bound vnto him all the dayes of his life? We are all naturally borne blind, & haue not one eye to see the sauing truth of godlinesse: If then, we attain the sight of our selues, and to knowe our naturall blindnesse, how ought wee to praise Gods mercy toward vs, and to loue those by whom we haue the eyes of our minds enlightned? He is a very vnkind and vnthankfull person, who, hauing lost his way in a great and terrible wildernesse, where hee knoweth not which way to turne or returne, not whether to goe to get out, meeteth with a certaine guide that is able and ready to conduct him, and to enstruct him in his way, wil neuer so much as open his mouth to giue him thankes. Or hauing beene cured and recouered from a daungerous and desperate disease, that brought him to the doores of death, will neuer acknowledge the benefit and good turn that he hath receiued. So is it with those that haue wandered a long time in the vanities of this world, and in the pleasures of the flesh, as in a wildernesse; it is the greatest ingratitude not to acknowledge those his best and surest friends, that haue shewed them the strait gate, and the narrow way that leadeth vnto life. And if our soules haue bin saued from death, to which we made hast, and ranne with greedinesse; if there bee any comfort of loue, or fellowship of the spirit, or any compassion and mercy in vs, we ought to shew it to those that haue bin as spiritual and speciall Physitians vnto vs, to deliuer vs from death, and to restore vs to life.

‘[ Whom I haue sent againe.]’ Hitherto we haue spoken of the first reason that concerneth the person of Onesimus, who was vnprofitable, but now is becom very profitable. The second sort of reasons are touching Paule himselfe, and touch either the present action of his sending of him backe, or the common friendship that a long time had bin betweene Paul and Philemon. The first of these reasons is in this 12. verse, which may be thus concluded:

• If I haue sent Onesimus backe vnto thee, then it is thy duty to receiue him:
• But I haue sent him backe againe,
• Therefore it is thy duty to receiue him.

If there had not bin great cause that Philemon shold receiue him, the Apostle would neuer haue sent him, especially seeing hee found his abode with him and his seruice done vnto him very profitable. Now we are to mark in this place, that Paul requireth not Philemon to make his seruant free, and to dis­charge him of his bondage; and albeit Paul had great need to haue vsed the ministration of Onesimus in the extreamity of his imprisonment, yet beeing [Page 262] another mans seruant, and not his owne; belonging to his own Maister, and not to him; and knowing that he ought not to couet another mans seruant, he would not detaine him, but sent him backe to Philemon to whom hee did appertaine, and from whom he departed. This is consonant to the trueth and purity of the Gospell, this the Maister might well require, and this dutie the seruant was bounde to performe, euen to returne and repaire againe from whence he came. Doctrine 5. The Gospel doth not abo­lish or dimi­nish ciuil ordi­nances and distinct de­grees among men. Heereby we learne, that the Gospell of Christ doth not dis­solue or abolish, but confirme & establish ciuill ordinances, distinct degrees, and politick constitutions among men, as between Princes and Subiects, Pa­rents and Children, Husband and Wife, Maister and Seruants, Superiors and Inferiors.

This appeareth in many places of the worde, where the seuerall and distinct duties of Rom. 13, 1. seuerall and distinct callings, are mentioned and required by the Apostle. Heereunto commeth that which he setteth downe, Rom. 13. Let euery soule be subiect to the higher powers, for there is no power but of God, and the powers that be, are ordained of God. Likewise Ephes. 5, 22, 25. & 6, 1, 2, 5, 9. Col. 3, 18, 19, 20, 21, 22. writing to the Ephesians, he chargeth Wiues to submit themselues vnto their husbands, as vnto the Lorde: he willeth Husbands to loue their wiues, euen as Christ loued the Church, and gaue himselfe for it: he requireth of Children to obey their Parents in the Lorde, for this is right: he commaundeth Fathers not to prouoke their Children to vvrath, least they be discouraged, but to bring them vppe in instruction and information of the Lord: he prescribeth vnto Seruants, to be obedient vnto them that are their Maisters, according to the flesh, with feare and trembling, in singlenesse of their hearts, as vnto Christ; and he setteth downe the duties of Maisters, that they should deale iustly with their seruants, putting away threatning, knowing that euen their Maister also is in Heauen, with whom there is no respect of persons. In like manner, when he writeth to Timothy, he saith, 1 Tim. 6, 1. Titus 2, 9, 10, and 3, 1. Let as many Seruantes as are vnder the yoake, count their Maisters worthy of all honour, that the name of God and his Doctrine be not euill spoken of. And Titus 2. Let Seruants bee subiest to their Maisters, and please them in all things, not answearing againe; neither pick­ers, but that they shew all good faithfulnesse, that they may adorne the Doctrine of God our Sauiour in all things: for that grace of God that bringeth saluation vnto all men hath appeared.

The like exhortations, and establishing of ciuill ordinances, we see in Pe­ter, 1 Pet 2, 13, 14, and 3, 1, 2, 7 Submit your selues vnto all manner ordinance of man, for the Lordes sake; whether it bee vnto the King, as vnto the Superiour; or vnto Gouernours, as vnto them that are sent of him, for the punishment of euill dooers, and for the praise of them that do well. So likewise hee chargeth the Wiues to bee Subiect to their Husbands, that euen they which obey not the word, may without the word hee won by the conuersation of the wiues, while they beholde their pure conuersation which is with feare. And the Husbands he teacheth, That they should dwell with them, as men of knowledge, giuing honour vnto the woman, as vnto the weaker vessell, euen as they which are heyres together of the grace of life, that their prayers be not interrupted. Christ our Sauiour willeth vs to Math. 22, 21. Giue vnto Caesar the things that are Caesars; and vnto God, the thinges that are Gods. The Apostle hath hea­ped together manie such precepts vnto the same 1 Cor. 7, 3, 5, 10, 11, 12, 13, 20, 21, 22. purpose, 1 Cor. 7. Let the Husband giue vnto the wife due beneuolence; and likewise the wife vnto the Husband: defraude not one another, except it bee with consent for a time: vnto the married I commaund; not I, but the Lorde, let not the wife depart from her Husband, and let not the Husbande put away his wife: If any Brother, haue a wife that beleeueth not, if shee bee content to dwell with him, let him not forsake her; and the woman that hath an Husbande which beleeueth not, if hee bee con­tent to dwell with her, let her not forsake him. Let euerie man abide in the same Ʋocation, vvherein hee was called: Bretheren, let euerie man, wherein hee was called, therein abide with GOD. All these rules and commaundements, [Page 263] serue to teach vs this truth, that howsoeuer the gospel doth make vs al as bre­thren, and ioyne vs together in one body, yet it doth not abrogat and abolish the difference betweene man and man, and bring in an Anarchy and confusi­on, but setleth a distinction betweene Prince and subiect, betweene Maister and seruant, betweene high and low.

Reason 1. This Doctrine of the gospel will better appeare, if we marke the reasons. For first, God is not the author of confusion and disorder, but of peace and order. Look vpon al the creatures of God in heauen & earth, on high and beneath, and we shalbe constrained to cry out with the prophet, Psal. 104, 24 O Lord, how manifold are thy works? In wisedom hast thou made them al, the earth is full of thy riches. Al tumult and sedition, al disorder and insurrection commeth from the deuill, he is the author thereof. For he first brought in sin, and sin brought in disorder. Hence it is, that the apostle saith, 1 Cor. 14, 33 40. Colos. 2, 5 God is not the author of confusion, but of peace as we see in al the churches of the Saints. He commandeth that al things be done honestly, and in order; he commendeth the goodly order that is obserued a­mong the faithfull, and therefore he teacheth not any disorders, nor alloweth them where they are.

Reason 2. Secondly, Christ came not into the world to abolish the Lawe, but to esta­blish it, Mat. 5, 17, 18 as he testifieth, Mat. 5. Thinke not that I am come to destroy the Law or the Prophets; I am not come to destroy them, but to fulfill them: for truely, I say vnto you, till heauen and earth perish, one iot, or one title of the Law shal not escape, till all things be fulfilled. Now we know that the moral Law commandeth the honor of Father and Mother; that is, of all superiors, who beare a part of his image. If then, the end of his comming were to ratifie the Law; then it follo­weth, that the Law making a difference betweene superiors and inferiors, re­maineth, and shall remaine in his full strength, power, and vertue.

Reason 3. Thirdly, the Gospell commaundeth hearty obedience, as vnto God, and therefore doth not dissolue or disanull true obedience; nay, it is a praise and ornament to the Gospel, when all sortes walke in the duties of their seuerall Callings, and specially such as are the obedience of others. Seruants are the lowest condition in the Church, and yet the Apostle teacheth, that by vprigh­nesse of their life, and obedience to their Maister for Conscience sake, Titus 3, 10. 1 Tim. 6, 1. they may adorne the Doctrine of God our Sauiour in all things; and on the other side, by the euil life, stubbornesse, and disobedience of seruants, that professe the knowledge of the Gospell, the name of God and his Doctrine is blasphe­med and euill spoken of. Likewise, speaking of beleeuing Wiues, that haue vnbeleeuing Husbands, he putteth them in minde of subiection, to the end that by their holy conuersion, they may winne their husbandes to embrace true Religion. To this purpose the Apostle Paul teacheth seruants to be obe­dient to them that are their Maisters, according to the flesh, and chargeth them Col. 3, 22, 23 that whatsoeuer they do, they do it heartily, as to the Lord, and not to men. Seeing therefore, that God is the authour of order, not of confusion; seeing Christ came not to abolish, but to establish the Lawe; and lastly, seeing the Gospell teacheth subiection, and doth not release or acquite any of their du­ty; it followeth, that the gospel doth not bring in parity and equality among al (the Mother of al mischiefe) but discerneth and distinguisheth of the Cal­lings of men; it doth not giue liberty to peruert all order, it maketh not Ser­uants to be Maisters, and Maisters to be seruants, but directeth euery one to keepe his place, and to abide in his vocation.

Vse 1. Seeing this is the honor & commendation of the gospel, let vs see what Vses arise from the knoledge of this point. First of al, we conclude from hence ne­cessarily, that it hath alwaies bin a lying deuise, and diuellish slander to Chri­stian religion, to be the author and fauorer of carnal liberty, and to Christian professors, to be enemies to states and commonwealths, to magistrats, lawes, & ciuil ordinances. This hath alwaies bin the accusation of slāderous tongs, to brand [Page 264] the Gospell, as the breeder and bringer in of all vprores and conspiracies: & yet there is no Doctrine vnder the Heauen, that lesse deserueth to bee defa­med. For the Gospell was a friend to Princes, when Princes were enemies to the Gospell; it teacheth to be subiect vnto them, to pray to God for them, & to obey all their godly constitutions, and therefore it is the Father of lies, and enemy of al truth, that hath sought to disgrace & discredit the holy truth of God, and such as in truth do embrace it. Hee seeth and perceiueth, that if the Gospel stand, his kingdome must fal; if the Gospel florish, his kingdome must decay. Hence it is, that the church & people of God, haue in al ages and times of the world, bin accused of rebellions, treasons, seditions, insurrections & many other greeuous impieties Heerof the scripture & experience affoord plentiful examples. In the book of Ezra, the enemies accuse the guiltles Iewes Ezra 4, 15. 1 King. 18, 17. Ester 3, 6. to be a rebellious people, & that they haue of old bin alwaies giuen to sedi­tion. Ahab burdeneth Elias, that it was he & his fathers house that trobled Is­rael. Haman suggesteth vnto the king against the Iewes, that their lawes were diuers from al people, & that they did not obserue the kings lawes, and ther­fore it was not for the kings profit to suffer them. The Apostles are accused to be authors of sedition, troublers of cities, raisers of tumults, causers of rebel­lion, breakers of lawes, and teachers of ordinances not lawful to receiue, they said of them, Acts 16, 19, 20. and 24, 5. These men that are Iewes trouble our City, & they preach ordinan­ces which are not lawful for vs to receiue, neither to obserue seeing we are Romans. Where we see, they couer their couetousnesse with a shadowe & pretence of standing against innouation, but they discouer the hollownesse & hypocrisie of their harts, when they ioyn trobling of the state and preaching of the gos­pell together. Whereby it appeareth, that their troubling of the city was no­thing els, but because they preached the word, which the deuill & his instru­ments could not beare and abide. Paule is accused by Tertullus, to be a pesti­lent fellow, and a moouer of sedition among all the Iewes thoroughout the world, and that he taught al men euery where against the law of Moses. And no maruel, for thus they dealt with the son of God, when he taught the truth without mixture of error, and without respect of person, he was accounted & accused not onely to be a Sorcerer, a Samaritan, a Drunkard, a glutton, a de­ceiuer, a deuil, Luke 23, 2. but an enemy to Caesar, and a troubler of the publick peace. Now al these things being considered, let vs remember what the Lord Iesus sayth to vs, Iohn 15, 20. The seruant is not greater then his maister, if they haue persecuted me, they will also persecute you. The heathē after Christs time, cried out against the chri­stians, that they were the authors and causes of al publick plagues & calami­ties that fel vpon kingdoms & countries. If Nilus flowed not ouer the fields, if the heauen stayed, if the earth quaked, if famine encreased, if the pestilence continued by and by the poor Christians, as the sheep of Christ, were cast vn­to the lyons. They charged them to make priuy conspiracies, Euseb. lib. 5. cap. 11. Tertulli in Apologel. Cyprian contra Demetrian. to deuise se­cret counsels against the commonwealth, to murther children, to feed them­selues with mans flesh, and to practise all Iniquity; they were so blinded, that they could not perceiue that their Idolatries brought Gods iudgments. Thus we see how the church hath lien open to all false surmises and suggestions of sedition. But what can be immagined more vniust or vetrue? If there be any peace in this world in any lande, it is for the Gospels sake, and it commeth through the bountifulnesse of God for his peoples sake that call vppon him. Neuerthelesse as the Gentiles dealt with the Iewes and Christians from time to time; so doe the wicked in these dayes with the godly, they lay to their charge that they keep no lawes, that they disobey Princes, that they are sedi­tious and tumultuous, and enemies to the State. If we see or heare the Saints of God thus handled, and euilly intreated, we must know that this is an olde deuise of the deuill practised against the Prophets, against Christ against the Apostles, and against all true Christians, euen from the beginning. And let [Page 265] this serue to comfort vs, when wee finde such slaunderous imputations and accusations layde to our charge, considering that thus they haue reuiled and railed vppon the Seruants of GOD, that haue beene before vs in all times, and that wee haue Christ Iesus, the witnesse of our innocency, who if not in this life, yet in the life to come, will reueale the thinges that are hidden in darknesse, and bring to light the things that are couered. In the mean season we must remember Math. 5, 11. that they are pronounced blessed, that are reuiled and persecuted for righteousnesse sake: and wee must labour to conuince them, not so much by words, as by deeds, Demosth. de corona. answearing the falshood of their slan­ders, by the vprightnesse of our liues, which shal be able to speak for vs, euen when we ohld our peace.

Vse 2 Secondly, we see that Christian poillicy is not against Common-wealth policy, so that there is no State vnder heauen, whether entertaining the regi­ment of one, or of many, but may giue entertainment to the Gospell. For see­ing it medleth not with matters of ciuill gouernement, whether it bee a free state, or depending of others, it shall receiue no impeachment or detriment in temporall affayres. Our Sauiour teacheth, Iohn 28, 36 That his kingdome is not of this world, but spirituall for the soule & Conscience. When one came vnto Christ, and intreated him to bidde his Brother diuide the with him, Lu. 12, 13, 14 he saide vnto him, Man, who made me a Iudge, or a diuider ouer you. When tribute was required by the Officers and Receiuers, he sent Peter Math. 17. 25. to pay it, declaring by his willing obedience, that ciuill pollicy is not taken away by the preaching of the Gospell.

Against the Anabaptists. This serueth to ouerthrow two sorts of Heretickes, both of them (enemies to the Crowne and Dignity of Princes) the Anabaptists, who take away Ma­gistracy, and despise gouernment, and the Papistes, who followe apace after them; and if they make hast (as they beginne) they wil soone ouertake them. The Anabaptists, take away all dominion and power, denie Magistracy to be lawfull, take away the propriety of things, and will haue all things common. These are such as the Apostle Iude prophesied of in his Epistle, Iude 8. which de­spise gouernment, and speake euill of them that are in authority. Their error, or rather heresie, they ground vpon diuers places of Scripture, which we will breefely answere.

Obiection 1. First, they obiect, that Christ saith, Math. 5, 39. Resist not euill, which is required of al Christians: What vse then is there of the Magistrat, who beareth the sword and resisteth euill? Answere. I answere, Christ in these words exhorteth vs to christian patience, and reproueth priuate reuenge, he doth not abrogate the Office of the Magistrate, as appeareth by the words of Christ, if they be aright consi­dered. For he doth not say, if any man shall strike thy neighbour on the right cheek, command him to turn the left also; neither doth he say if any wil sue his neighbor at the law, & take away his coat, charge and require him to deliuer his cloak also; but whosoeuer shal giue thee a blow on the right cheek, turne thou to him the left also; & if a man shal take away thy coat, let go thy cloke also. Wherefore it appeareth, that this concerneth priuat persons, not publick Magistrates. Againe, To resist euil, is not simply and in it selfe euill; but to do euill, is euil indeed. For if it were simply euil in it selfe; no housholder among Christians should withstand and resist the euils of his house, but suffer them to do what they list, and lay the bridle in their owne necke: No Schoolemaister shall bridle the folly and licentiousnesse of youth, which the rod of correcti­on doth driue away; no Father shall bee allowed to chastise and punnish his children, but must let them alone to run into al euil. If these things be absurd & vnworthy the person and doctrine of Christ; it followeth, that it is not sim­ply & absolutely forbidden, to resist euil. For what is the Magistrat else in the commonwealth, then as an housholder among his family; as a schoolmaister among his schollers; as a father among his children; nay if there be neede any where, [Page 266] of a Christian Magistrate, it is among faithfull Christians; that is, amongest those that doe not reuenge themselues, but are patient before their oppres­sors, as the Sheepe that is dumbe before his shearers. The Children of this world are like brute beastes, who as they make no conscience of wrong, so they make no conscience of reuenge.

Obiection 2. Secondly, they obiect that we are charged to stand fast in the liberty which Christ hath purchased for vs, and wherby he hath set vs free, Gal. 5, Answere. I answer, this is to be vnderstood of spirituall liberty, not ciuill; the liberty of Consci­ence, not of obedience; of Christian liberty, not Anabaptisticall. For the li­berty of Christ, is a freedome from the power of Satan, of sinne, of death, of hell, and of condemnation; it is not a freedome from the power of Princes, and an exempting of men from ciuill subiection.

Obiection 3 The third obiection is, that Kings sonnes are free from tribute, and there­fore from subiection. Math. 17, 26. Answere. I answere, though all Christians be made the sonnes of God, yet Christ Iesus speaketh that of himselfe, who according to his deity was the naturall sonne of God, and according to his humanity & byrth into the world, was of the linage of Dauid, and heire to the crown and kingdome, and consequently was freed from payment of tribute. But this serueth nothing to free men from Magistrates, and the duties wee owe vnto them.

Obiection 4 Fourthly, the Apostle saith, Ye are bought with a price, be ye not the Seruants of men, 1 Cor. 7, 23. But Magistracie maketh vs the seruants of men. Answere. I aun­swere, this toucheth nothing the calling of Magistrates, but teacheth that in matters of Religion we should not depend vppon the aurhoritg of men, or hang vpon their sleeue, as the Corinthians did, who are reproued for addic­ting themselues, some to one teacher, some to another. This is to make men Lords of our faith. To conclude, wee must know that the Magistrate is the Minister of God, and hath receiued from God, not an absolute power to do what he list, but a limited power, Rom 13, 1, 2 to take vengeance of the wicked, to coun­tenance the godly, that so we may liue a peaceable and quier life in all godli­nesse and honesty. He is the keeper of both the Tables of the Law, he execu­teth Iustice and iudgement without respect of persons, hee abolisheth Idola­try, and maintaineth publicke tranquility; without whom, one of vs coulde not liue by another, but men would bee as Wolues and wilde beasts one to another; so that the Anabaptists that would abolish this ordinance of God. are enemies to religion, to godlinesse, to equity, to honesty, to peace and quietnesse.

Against the Popes and Ie­suites. Secondly, the Popes, Iesuites, and Papists, that hang vppon the Pope, as vpon their God, doth cut short the authority of Princes, thar they may esta­blish an absolute soueraignty and supremacy of Antichrist, the man of sinne, who tyrannizeth ouer mens Consciences, and aduanceth himselfe aboue all Kings, and Emperors, and Magistrats of the earth. Hence it is, that the Priests and Iesuites; bring in an immunity and exemption of the Cleargy, from the authority of the ciuill Magistrate, and secular powers, which is a kinde of re­bellion, & this is claimed as a priuiledge belonging vnto them by the whole Roman Cleargy. Againe, the Iesuites are medlers in State-matters, in esta­blishing and deposing of Princes, in troubling of Common-wealths, in plot­ting and practising of Treasons, in murthering of Princes, and in setting all things in an vprore.

Thirdly, the Bope vsurpeth a power to free subiects from their allegeance and their oath of obedience, as appeareth by the Popes two Breeues that hee sent ouer, forbidding his popish Catholickes to sweare homage and fidelitie to the King.

Fourthly, their teachers of popish Diuinity, publish and maintaine manie Treasonable positions, tending to the dishonour of Princes, and to the ouer­throw [Page 267] of Kingdomes. It is well knowne to all the World what Bellarmine hath deliuered in the Controuersies of Religion, that he hath published to be read and viewed of all men; how basely he hath spoken of Princes, and how boldly he hath diminished their authority, that he might establish the Popes Temporall Soueraignety. He teacheth out of his Doctours Chaire, or rather from his Orators Deske, Bellar. de laic. lib. 7. cap. De pontif. lib. 1. c. 7. et lib. 5. cap. 8. & 7. that Princes are rather Seruants, then Lords, sub­iect not onely to Popes and Cardinals, but to Byshoppes and Priests: that Princes haue their authority, not immediatly from God, nor from the Law of God, but by the Law of Nations: that Princes may be deposed and de­throned by their Subiects, and other placed in their stead; that the Pope hath Temporall power indirectly: that obedience is due to the Pope for consci­ence sake, but to Princes for pollicy sake. That the cause why Christians in former time deposed not Nero the Tyrant, and Iulian the Apostata, and Va­lens the Arrian, and such like, was, because they wanted Temporall power, and if they had not wanted strength, they would not haue wanted will to do it: that if Princes go about to turne away the people from their base- Roman, and Bastard-Catholike Faith, they may and ought to be depriued of their do­minions. Heereunto we might adde many like principles of their deuilish Diuinitie taught in their Schooles, and brought into the State, and practised by their Disciples, out of Sanders, Sand. devisib. Monarch. lib. 2. cap. 4. who was himselfe an Arch-rebell, and perrished in his rebellion that he had raised, being not onely a beholder of it, but an Actor in it.

Whereby we see, if he had no other matter, what we are to esteeme of the Roman Religion; namely, that it is a counterfeit Religion, to be abhorred of all true Christians, being the Nursery of Treasons, and the Mother of all ab­hominations; which setteth vp the Pope, as the great Idoll and Arch-rebell of the World, so that he vsurpeth a Supremacy ouer all Ciuill Gouernments in the Earth: whereas the true Christian Religion is as contrary to this, as light to darkenesse, which teacheth to bee subiect to the higher powers for Conscience sake; which teacheth to feare God, and to honour the King: which teacheth all degrees, as well Chrys. hom. 23. in Rom. 13. Ecclesiasticall as Ciuill, to stoop downe to this ordinance of God. Our Weapons are Prayers, and teares; our means that we vse, are supplications to God and to Man. But these Seducers put downe the honour of Kings and Princes, and teach them that depend vpon them, to take vp Fire and Sword, and all other seditious practises which the God of this World teacheth the Children of rebellion, so often as occasion of aduantage, and hope to preuaile serueth them.

Vse 3. Lastly, seeing the Gospell doth establish, not abolish; strengthen, not weaken; confirme, not disanull the ordinances that God hath setled among Men; we learne, that whosoeuer is a good Christian, and hath rightly embra­ced the Gospell, is also a good obseruer of Household Gouernment, and of Common-wealth Gouernment, which stand with the word of God, and the maintenance of peace and humaine society. I say then, that a faithfull and sound Christian, is a good Subiect, a good Father, a good Maister, a good Wife, a good Childe, a good Seruant, a good Common-wealths-man. The Church and Common-wealth are as louing Sisters, liuing, dwelling, grow­ing, flourishing, prospering, decaying, and falling together. We must all consider our common and speciall calling; and know, that Christian duties and Personall duties, must not be deuided the one from the other, but bee coupled and ioyned in one man. It is not sufficient for a man in common conuersation to be a Christian, but he must shew himselfe to be so in his spe­ciall calling. A Magistrate must not onely be a Christian, but he must bee a Christian Magistrate. A Father and Maister must not onely be Christians, but they must be Christian Fathers, and Christian Maisters. It is not enough for vs to be Christians abroad, we must not content our selues to be Christi­ans [Page 268] in the sight of others, but we must manifest our selues to be so, in the ad­ministration and gouernment of our particular Families, and in the discharge of our seuerall duties, toward Wife, Children, and Seruants. This reproueth many that liue among vs, who beare themselues abroad as men, forward in Religion, eatnest in their profession, and such as would be accounted to goe before many others: yet take a view of them what they are priuately in their owne houses, and what duties they performe toward their Families, they haue lost the reputation at home that they had abroad, and shew themselues to be more carefull to seeme religious, and to bee thought great Christians, then to be good Christians indeede. The like we may say of all Inferiours. It is not enough for the Wife, the Childe, the Seruant, the Subiect, to shew themselues faithfull and religious openly in the Congregation, and other pla­ces of resort, but they must shew themselues right Christians in their reue­rence, subiection, and obedience toward those Superiours that are set ouer them.

Euery one hath two callings: generall, and personall. Thus we see, that as euery one hath two callings; one generall, which is the calling of Christianity, common to euery member of the the Church; the other, personall or particular, which is the discharge of speciall duties, in re­gard of that distinction made betweene man and man: so both these callings must be ioyned together in our life, as the body and soule are in one man. If one of them be wanting, the other is missing. If they doe not meete toge­ther in one person, there is onely a shew of true Christianity, but the sub­stance is absent. A good Christian therefore cannot be an euill Subiect, an euill Seruant. If they haue Christ Iesus formed in them, it will make them obey for Conscience sake. Nay, heereby wee see, that onely such as feare God are good Subiects, others cannot be. For the wicked and vngodly doe prouoke God to anger; against the King, against the Kingdome, and to pro­cure the destruction of them both by their sinnes. This is it which Salomon teacheth in the Prouerbes; Prou. 28, 2. For the transgression of the Land there are many Princes thereof: but by a man of vnderstanding and knowledge, a Realme likewise endureth long. Thus the Lord tooke away good King Iosiah from the Chil­dren of Israell, because the people were not worthy of him, and God was angry against Iudah because of their iniquities. This is the cheefe cause of the alterations of Kingdomes, and of the often mutation and changing of Kinges and Princes. For how can it be, that such as are Rebels against God, should be Frinds to Princes?

Wicked men are the greatest breakers of Princes lawes. True it is, it hath beene the ready way which the Deuill hath vsed (as wee shewed before) to bring such as are godly and feare God, into hatred and de­testation, by his Instruments; to beare the World in hand that they are Ene­mies to Princes. Christ Iesus, though he obeyed Caesar, and taught obedi­ence to Caesar, and paied poll-money, yet he was accused of Treason, and charged to be an enemy to Caesar, and condemned for it. So was Paule slan­dered, as a disturber of the State and Common-wealth. But if we will right­ly consider this point, we shall find, that these men that haue nothing in their mouths but obedience, and harpe vpon no string so much as disobedience, (as if they themselues were made of obedience) may iustly be censured and conuinced to breake three Lawes for their one, whom they falsely and frau­dulently accuse. So that we may inuert the accusation, & turne it as a wheele vpon their owne heads, and charge them iustly with that, wherewith they vniustly ouercharge others. When the zealous Prophet Eliah was blamed and reproued to be a troubler of Israell, he answered the crime obiected vnto him, and reiected it backe, that it rebounded vpon him that gaue the charge; 1 Kin. 18, 18. I haue not troubled Israell, but thou and thy Fathers house, in that ye haue forsa­ken the Commandements of the Lord, and followed Baalim. Such then as breake the Commaundements of God, and despise his lawes, cannot for conscience [Page 269] sake to be obedient to Princes: and they that haue beene found vnfaithfull to God, can neuer be iudged faithfull to men. It is well knowne and seene how they transgresse the Kings lawes, in their apparrell, in their meat, in their wordes, in slandering, in fighting, in quarrelling, in carding, in bowling, in dicing, in drunkennesse, in sitting at Ale-houses, where the Magistrate and Minister are the common Table-talke, and an hundred such like inormities. As for the godly, Onely the godly are friends to prin­ces. though they be branded with breach of obedience, and duty to Princes, they will be found the best, the greatest, the cheefest; nay, the onely true Friends that Princes haue. For first, they pray vnto God ear­nestly and heartily for their Prince, and the whole Land fareth the better for their prayers: for God heareth the Prayers of such onely as heare his voyce, and loue his Lawes, and feare his Name, when they call and cry vnto him for their Prince. But he heareth not, he granteth not, he regardeth not the prayers of wicked men: for he that turneth away his eare from hearing the Law, euen his prayers shall be abhominable.

Hence it is that Salomon saith; Pro. 15, 8, 29 and 21, 27. The Sacrifice of the wicked is abhomination to the Lord: but the prayer of the righteous is acceptable vnto him: he is farre off from the wicked, but hee heareth the Prayer of the righteous: the Sacrifice of the wicked is an ahhominaion, how much more when he bringeth it with a wic­ked minde. So then, there can be no more vtter enemies to Princes, then such as are wicked against God, according to the saying of the Wise-man in ano­ther place; Pro. 25, 4, 5. Take the drosse from the Siluer, and there shall proceede a Vessell for the finer: take away the wicked from the King, and his Throne shall be established in righteousnesse. All men therefore may see how absurd and preposterous a thing it is, that such as are no better then rebellious against God, should be the Friends of the Prince, and that such as are godly should bee accounted enemies.

Againe, the godly are ready to subiect themselues according to Gods or­dinance to Magistrates, their obedience is in the Lord. When lawfull things are commaunded and required at their handes, they addresse themselues to doe the thinges commaunded: if vnlawfull, they submit themselues in all thinges, they resist not in any thing, but suffer according to the pleasure of the Magistrate. If then they be subiect with all feare, not onely to such as are good and curteous, but also to the froward, knowing that this is thanke-worthy, when a man for conscience sake toward God endureth griefe, suffe­ring wrongfully: How is it, that wicked men are not ashamed to account them as Traytors and Rebels? If it should fall out, that godly Princes com­maund something which is contrary vnto Gods word, we must obey Actes 4, 19. and 5, 29. God rather then men, but we must submit our selues in well-doing vnto Princes. It is a grosse and vnreasonable thing to imagine, that a man in obeying God doth disobey his Prince. This appeareth in the example of the three chil­dren, mentioned in the Prophesie of Daniell, when the King commaunded them to fall downe before the golden Image that he had set vp, Dan. 3, 16, 17 18. and 6, 22. they answe­red; We are not carefull to answere thee in this matter: Behold, our God whom we serue, is able to deliuer vs from the hot fiery Furnace, and he will deliuer vs out of thy hand, ô King: but if not, be it knowne to thee, ô King, that we will not serue thy Gods, nor worship the golden Image that thou hast set vp. The like we see in Daniell himselfe, when he had beene throwne into the den of the Lyons, he saith to the King; My GOD hath sent his Angell, and hath shut the Lyons mouths that they haue not hurt me: for my Iustice was found out before him, and vnto thee, ô King, I haue done no hurt. He had indeede broken the Kinges edict, but he accounted it no disobedience, seeing therein he obeyed God. Hence it is, that the Apostle saith; 1 Pet. 2, 17. Feare GOD, honor the King: where hee sheweth the order that is to be obserued, the feare of God challengeth the first place, and goeth before the honour of the King. Let vs therefore suf­fer [Page 270] the reproaches that are cast out against vs, and learne alwaies to obey in thinges lawfull, but to submit our selues euen in thinges vnlawfull, by endu­ring the punishment that shall be infflicted vpon vs. Thus the Seruants of God, and faithfull Martyrs from time to time haue done: they neuer rebel­led, they neuer tooke armes, they neuer made resistance, but alwaies prayed for Princes, when Princes were enemies vnto them. And concerning the vn­godly, whatsoeuer they pretend, they cannot be the Princes Friends, because (as we haue shewed) they care not to keep their Lawes, and if they had a care of Princes Lawes, they would also haue a regard of Gods Lawes.

The order of the words in this diuision. HItherto we haue spoken of the reason that Paule vrgeth to Philemon to receiue his Seruant, drawn from the action of his sending of him back: Now followeth the preuenting of Obiections, taken eyther from Paule his retaining of him, Verse 13. and 14. or from Onesimus his departing from his Maister, Verse 15. and 16. The first obiection is concerning the keeping and retaining of Onesimus, the obiection is wanting, and may be thus supplyed. For Philemon might haue saide; I heare many words, how profitable he is to me, how deare to thee. I know no such profit in him, I can see no benefit that I am like to receiue by him: of this I am well assured, I haue sustained great losse by him. If then he be so necessary and profitable, and if he be as deare vnto thee, as the Sonne that commeth out of the Bowels of the father, why didst thou not retaine him still with thee? To this the Apostle maketh a double answere; first he graunteth, and then he reuoketh that which he had graunted. For hee confesseth, that his desire was to haue detained him: which he maketh plaine by a reason drawne from the end, that he might haue continued [ To minister vnto him in the bonds of the Gospell.] In the next verse he ioyneth a correcting of that which he had granted; to wit, that he would doe nothing in this matter without the assent and consent of Philemon his Maister: which reuocation he amplyfieth by an Argument from the end, That thy benefit should not bee as it were of necessitie, which also is declared by the contrary, [ but willingly.] In these wordes, howsoeuer they bee naturally the preuenting of an obiection, is included also a certaine reason. For the Apo­stle in this Epistle vseth more shew of Art, and force of perswading, and po­wer of reasoning, and skill of creeping into the heart of Philemon, then he vseth ordinarily in other places: and therefore in remoouing obiections hee argueth, and in arguing he remooueth Obiections. This appeareth eui­dently in this place. For he reasoneth and strengthneth his request by this Argument:

• Whom I desire for the good parts that I see in him to retaine, that in thy place he might serue me in the bonds, or, cause of the Gospell: him thou oughtest to receiue louingly, and willingly.
• But Onesimus for whom I intreat is such a one;
• Therefore thou oughtest to receiue him louingly and willingly.

The meaning of the words. This is to be considered of vs, touching the order of the wordes: Now let vs see what is to be knowne concerning the meaning of them. When he saith [ Whom I would haue retained] he sheweth againe what great account he [Page] maketh of Onesimus, being as it were the onely man whom he would haue made choise off (if it had beene in his liberty) to haue comforted him, and ministred vnto him in the time of his affliction and imprisonment. Againe, when he saith; [ For thee] or in thy stead, he inferreth, that Philemon himselfe did owe vnto him that duty, if he should require it of him, and vrge it from him. He mentioneth, The bondes of the Gospell, meaning thereby, the affli­ctions which the Gospell had brought him, wherein the Genetiue case doth note the cause as we saw before, verse 1. and 9. As if he should say, the cause why I am prisoner and put in bands, is the preaching of the Gospell. In the 14. verse he saith; Without thy mind I would doe nothing, where, by the gene­rall put for the special, he meaneth without thy counsell and consent I would not doe this thing; that is, retaine Onesimus with me, I would doe nothing touching the keeping of him from thee, to whom as thy Seruant he doth pro­perly belong.

Lastly, he addeth, Least it should be of necessity; that is, least I should ex­tort and wring it from thee against thy will, and so seeme to compell thee hereunto, whereas thou shouldst doe it cheerefully and willingly. This is the Method and meaning of this diuision, according to which order and Inter­pretation, the words are thus much in effect. If thou aske a reason why I kept not Onesimus with me, seeing I make him so profitable, and worthy to be loued and liked, so comfortable, trusty, and seruiceable: I aunswere, I could haue beene content with all my heart to haue done so, he is my Son, and I his Father: but withall, he is thy Seruant, and not mine; and thou art his Maister, and not I; and therefore I ought not, without thy leaue, know­ledge, and consent to keepe him, for the Gospell maintaineth, and not dis­solueth politicke order and houshold gouernment, which both are the ordi­nance of God. Besides, a benefit and good turne should come, with a cheerefull heart and a willing mind, and ought not to be gotten by constraint and compulsion, and therefore I would know thy will, before I kept him to my selfe.

Diuers pointes to be obser­ued. Before we come to the particular handling of the Doctrines that arise from hence, some thinges breefely are to be noted, which I will breefely ob­serue, without any long and large application. First of all, the Apostle inti­mateth his desire, to haue retained Onesimus with him, and that he was loath to suffer him to depart from him: which declareth that the presence of those that are deare vnto vs in Christ, is welcome, pleasant, comfortable, & much set by, and we greatly desire to keepe them continually with vs. For as loue is the knot of coniunction that bindeth vs together, though we be absent and farre seuered one from another: so it craueth and requireth the bodilie presence of those whom we entirely loue, which howsoeuer wee cannot ob­taine in this life, for as much as our earthly affaires will not suffer it, yet wee shall be sure to enioy it perpetually, and without ende in the life to come, when we shall haue the greatest ioy and comfort one in another that can be wished or desired; such as the eye hath not seene, nor the eare heard, neither hath it entred into the heart of man to conceiue.

Secondly, note with me the end why he desired to retaine Onesimus with him, that the Seruant might doe seruice to him in the Maisters stead. The end then, is, the Ministery and attendance which Paule might of duty require of Philemon himselfe. If then the Maister be bound to doe his seruice, and wait vpon the Apostle, much more the Seruant! Whereby we may note and marke, how great right and iurisdiction hee that hath gotten and gained a man to Christ, hath, ouer him whom hee hath gained, so that he may chal­lenge not onely one of his Seruants, but himselfe to Minister vnto him, and to help him in temporall and transitory things. For he that hath receiued spirituall blessings, cannot without great vnthankfulnesse deny corporall be­nefits, [Page 272] so that it cannot be expressed how well he hath deserued of that per­son, whom he hath won by the word to God, Col. 1, 13. And deliuered him by his Mi­nistry from the power of darkenesse, and translated into the Kingdome of his deare Sonne.

Thirdly, we may obserue, in the Apostles correcting of his former grant, that as he is commended that doth his duty that is required of him, freely and willingly, so he is worthy to be praised and commended, that doth not goe about to wring and wrest a benefit against a mans will, though it be due debt and a bounden duty, but laboureth by all meanes, that it may be volun­tary, and not vpon necessity: for hereby it commeth to passe oftentimes, that he not onely getteth a benefit, but winneth his heart and good will that gi­ueth it: and many times it falleth out, that the minde of the giuer is more to be respected then the guift it selfe, as we see in the poore Widdow mentio­ned in the Gospell; Luk. 21, 2, 3. who casting into the treasury two mites, is said to haue giuen of her penury, more then all the rich men that bestomed of their super­fluity. Thus much of the generall obseruations. Now let vs come to the par­ticular Doctrines.

‘[ I would haue retained him with me, that for thee he might haue ministred vnto me in the bonds of the Gospell.]’ The Apostle in these wordes, doth claime both Philemon and Onesimus to owe vnto him, being in bondes, their seruice and comfortable administration. Indeede he senderh his Seruant backe to him: yet he seemeth closely and secretly to insinuate, that hee would take it thankfully at his handes, and receiue it as a guift most welcome vnto him, if Philemon would returne him to him againe: and that he should deserue more praise, if of his owne accord and liberality he would haue sent back his Ser­uant now restored vnto him, of whose helpe and Ministery he had so great neede. The Seruants of Christ that suffer for his Name, are to be succoured by what duties soeuer we can. For seeing the banishing of our persons, the whippings of our bodies, the spoiling of our goods, the impairing of our good Name, and many other reproaches and afflictions doe accompany the preaching and profession of the Gospell, whosoeuer shrinketh back from suf­fering them, and refuseth to be partaker of them when God calleth him to beare witnesse vnto the truth, he renounceth the Gospell, forsaketh his Bre­thren, and separateth himselfe from Christ. The defence of the Gospell is common to all, and euery man must be an helper to the truth. Therefore the man that suffereth persecution for Gods cause and the Gospels, is not to be accounted as a priuate person, but as one that dischargeth a publike duty of the whole Church, and therefore the care of him, generally lieth vpon the shoulders of all those that professe the faith. Doctrine 1. Euery Christi­an is bound to serue the com­mon good of the Church, by what meanes soeuer God hath inabled him. From hence we learne, that help, succour, and seruice, is a due debt from all that truely are religious, to them that suffer for the Gospell and for righteousnes sake. We see how Paul requi­reth it of Philemon and Onesimus, that they should in his bondes Minister vnto him, and helpe him in his distresse. The vertue heere required, is that fruit of loue, by which a man becommeth a Seruant to euery one for their good, within the compasse of his calling. So then, euery Christian is bound to serue the common good of the Church, and of them that haue need there­in, by his guiftes, by his goods, by his wisedome, by his authority, and by what other meanes soeuer God hath inabled him. This is commaunded by by the Apostle. Gal. 6. While Gal. 6, 10. we haue time, let vs do good vnto all men, but spe­cially to thē that are of the houshold of faith. So the same Apostle setteth out loue by his effect, 1 Cor. 13, 5. Loue seeketh not her owne things but the good of others, it suffereth all things, it endureth all things. The Church of the Hebrewes is commended for the notable fruits of their loue shewed vnto the Saints, that thereby they might be encouraged to go forward, and to hold out vnto the end, Hebr. 6, 10. For God is not vnrighteous, that he should forget your worke and labour of loue, which ye [Page 273] shewed toward his Name, in that ye haue ministred vnto the Saints, and yet Mi­nister. This we read to haue beene the practise of the Primitiue Church in time of extreame misery, and the hard weapon of necessity pressing sore vp­on them; Actes 4, 33, 34 35. Great grace was vpon them all, neither was there any among them that lacked, for as many as were Possessers of Landes or Houses, sold them, and brought the price of the things that were sold, and laid it down at the Apostles feet, and it was distributed vnto euery Man according as he had neede. The exam­ples of the godly are worthy to be considered, who haue shined in the world by this vertue, as by a light in dark places. Obadiah ministred to the Prophets in the time of Famine, and in the daies of persecution; 1 King. 18. Neh. 1. and 5. He did not onely hide them from the rage of the enemy, but supplyed their necessitie. Nehemiah imploi­ed himselfe for the good of Ierusalem, by his authority, power, wealth, and credit that he had with the King. This was in Paul, as he testifieth of himselfe, 1 Cor. 9, 19 Though I be free from all men, yet haue I made my selfe Seruant vnto all Men, that I may win the moe: So that he was ready to offer vp himselfe vpon the Al­ter of their Faith. Likewise he requireth of the Widdowes imployed in the Church-seruice, to attend vpon the sick, that they should be of this good re­port, As 1 Tim. 5, 10. to haue lodged Strangers, to haue washed the Saints feet, to haue Mini­stred to them that are in necessity. So the Church of Thyatira is commended by Christ for the performance of this duty; Reu. 2, 19. I know thy workes, and thy loue, and seruice, and faith, and thy patience, and thy workes, and that they are moe at the last then at the first. This is so generall a duty; that the Apostle Paule expres­seth it among the common fruits of Faith. Rom. 12. Be affectioned to loue one another with Ro. 12, 10, 11 brotherly loue, in giuing honour goe one before another; Not sloth­full to doe seruice, feruent in Spirit, seruing the Lord. No man is exempted from this duty be hee neuer so high, is is no disparagement, but a great aduance­ment, euen of the honour and glory of Princes, as the Prophet teacheth; Esay 49, 23. Kings shall be thy nursing Fathers, and Queenes shall be thy Nurses, they shal wor­ship thee with their faces toward the earth, and licke vp the dust of thy feet; That is, they shall reuerence and serue Christ and his Church, and they shall ac­count it no dishonour vnto them to do any good to the Saints. All these Te­stimonies serue as so many proofes to witnesse this truth, that wee must ac­count this our condition, that we are all as Seruants, to doe seruice to our Brethren, and to imploy our selues and best endeuours, to do them good ac­cording to their wants.

Reason 1. The reasons follow, which will cause this Doctrine to sinke deeper into vs, and make the truth appeare without all gaine-saying. First, whatsoeuer gifts are bestowed vppon vs, to this end they are bestowed, to profit with all, to helpe one another, and to edifie that body whereof we are members. We are all Fellow-members of one body, and therefore are bound to releeue and refresh our Brethren. Euery member serueth one another, & are for the whole. Nature it selfe in other things, teacheth vs this duty. The Sunne as the eye of the World, shineth not for it selfe, it yeildeth not heat for it selfe, but for o­thers. The clouds which are as the bottels of heauen, do not drop down raine for themselues, but for others. The earth, which is as the Mother of these in­feriour things, bringeth forth Hearbs, and Grasse, and Fruit, and Corne, for the vse of man, and not for it owne benefit. This comparison drawne from the members of the body, seruing one another, and euery one caring for the whole, is often vrged by the Apostle: He teacheth, that Rom. 12, 4, 5. and 1 Cor. 12, 20, 25, 26. As wee haue many Members in one Bodie, and all Members haue not one office: so we beeing many, are one Bodie in Christ, and euerie one, one anothers Members. And in ano­ther place; There are many Members, yet but one Bodie: the Members should haue a care one of another, least there should be any diuision in the Bodie: Therefore if one Member suffer, all suffer with it: if one Member be had in ho­nour, all the Members reioyce with it. If then one of the Members of our [Page 274] naturall body be ready to doe seruice to the other, & to the whole, it should be our care to do the like that are of the Mysticall body of Christ Iesus, from whom as from the head we receiue all influence of spirituall grace necessary to saluation.

Reason 2. Secondly, it is our duty to follow the example of our Lord and Maister Christ Iesus, he came to serue, not to be serued; to Minister, not to be mini­stred vnto; to redeeme, not to rule. This our Sauiour preached to his Disci­ples, when they began to thinke of Lordship, and to disdaine one another, Mar. 10, 43, 44. Whosoeuer will be great among you, shall be your Seruant: and whosoeuer will bee cheefe of you, shall be the Seruant of all, for euen the Son of man came, not to bee serued, but to serue; and to giue his life for the ransome of many. Where hee sheweth, that the way to true honour is to serue, so that the greater seruice we doe to the Brethren, the greater honour we shall receiue at the handes of God. The greater our seruice is, the greater shall be our reward, when e­uery one shall receiue according vnto his work. This we see farther strength­ned vnto vs in the example of Christ, who humbled himselfe to wash his dis­ciples feete, and to wipe them with a Towell being washed, and saide vnto them; Iohn 13, 4, 12, 13, 14, 15. Know ye what I haue done vnto you? Ye call me Maister and Lord, and ye say well, for so am I: if I then your Lord and Maister haue washed your feet, ye ought also to wash one anothers feete: for I haue giuen you an example, that ye should do, euen as I haue done to you, the Seruant is not greater then his Maister, nor the Ambassadour greater then he that sent him. We are taught to set Christ the most absolute example before our eyes, to learne humblenesse of minde, and the duty of seruice one to another: we must consider him in his glory, and in his humilitie. First, in his glory as our King, as our head, as our Lord, and as our Maister: then in his humility, as abased and humbled in our Flesh vnto death, euen to the death of the Crosse. When we haue done this, then we are thus to reason with our selues; hath Christ in his great glo­ry cast downe himselfe for my sake: and ought not I, if I were the highest vpon earth, stoope downe to my equals? Ought not I, that am his Subiect, his body, his Disciple, his Seruant, to serue the necessities of my Fellow-ser­uants? Thus the Apostle commending Loue to the Saints, and meeknes of minde, leadeth vs to Christ; Phil. 2, 4, 5, 6 Looke not euery man on his owne thinges, but eue­ry Man also on the thinges of other Men: let the same minde be in you that was euen in Christ Iesus, who being in the forme of GOD, thought it no robberie to be equall with GOD, he made himselfe of no reputation, he tooke on him the forme of a Seruant, hee humbled himselfe, and became obedient vnto the death. If then we looke vnto Christ Iesus, the Authour and Finisher of our Saluation, we haue him as a perfect example without blemish, and as a pure Glasse without staine to looke vpon, who in the greatest glorie hath shewed the greatest abasement, in the greatest honor, he hath set before vs the grea­test humility.

Reason 3. Thirdly, true Religion consisteth in ministring to the Saints, in helping and succouring of the poore, in imploying himselfe to the good of others, as a Candle that spendeth & wasteth it selfe to giue light to them that are in the house. It consisteth not in bare knowledge, but in practise; not in an idle Faith, but in the fruits of loue. This the Prophet Esay sheweth and sets down, Esay 58, 10. If thou poure out thy Soule to the hungry, and refresh the troubled soule, then shal thy light spring out in the darkenesse, and thy darkenesse shall be as the noone day; And the Lord shall guide thee continually, he shall satisfie thy Soule in drought, he shall make fat thy bones, so that thou shalt be like a watered Garden, and like a Spring of Water, whose Waters faile not: Meaning, that they which releeue the poore, and comfort such as are comfortlesse, their light shall neuer bee put out, but shine for euer, God will be their comfort in the day of trouble, and he will recompence aboundently their good workes. Seeing then, the [Page 275] giufts 1 Cor. 12, 7. that we haue, are giuen to euery man to profit his Fellow-members withall, seeing we are to tread in the steps of our blessed Sauiour Iesus Christ, and seeing the truth of Religion standeth in the fruits of loue; we may con­clude necessarily the former Doctrine, that we ought to account it no dis­grace vnto vs, to abase our selues to do seruice, and to Minister to the wants and necessities of the Saints.

Vse 1. Let vs now proceede to handle the Vses, and edifie our selues thereby in our most holy Faith, and in all Christian obedience. First, this serueth to re­prooue those that haue forgotten all true seruice to the faithfull. Many there are that haue no feeling of the troubles and turmoyles that fall vppon the deare Seruants of God. Their eyes are closed, and their hearts are hardned, they haue no bowels of compassion to Minister vnto them, they haue no handes open to releeue them. The rich of our Churches, who haue this Worlds good giuen vnto them, are either in their vnsatiable desires (as Hell or the Graue) poore, wrongfully getting, miserably keeping, vnconsciona­bly scraping, and vniustly pulling from others, without meane or measure; or else they spend their wealth and consume their substance; some in Haukes and Hounds; others, in sumptuous apparrell; others, in excessiue Feastings; others, in worse vses, which I will not name, all being vnnecessary and fruit­lesse things, vnprofitable for the Church or Common-wealth, so that little can bee spared for the poore Saints, and that which is spared, is as hardly drawne from them, as a peece of flesh out of their sides. These men neuer thinke of doing seruice to others, but of seruing their owne turnes and com­modities: which ought not so to be among them that professe Christ Iesus, who serued not himselfe, nor sought his owne benefit, nor minded his owne gaine and glory, nor lifted vp himselfe aboue others, nor desired to get earth­ly riches, nor went about to empouerish others: but being 2 Cor. 8, 9. rich, he became poore; being Heire of all things, Math. 8, 20. he had not whereon to lay his head; be­ing Lord of all, he became Seruant vnto all. Hence it is that the Apostle saith, Hebr. 4, 15. and 2, 17, 18. We haue not an High-priest which cannot be touched with the feeling of our in­firmities, but was in all things tempted in like sort, yet without sinne. And a little before in the same Epistle; In all things it behooued him to be made like vnto his Brethren, that he might be mercifull and a faithfull High-priest in things concer­ning God, that he might make reconciliation for the sins of the people: for in that he suffered he was tempted, he is able to succour them that are tempted. Where­by it appeareth, that Christ Iesus hath a liuely feeling of our infirmities, and an inward touch of our wants, he is not slightly affected with our infirmities, but as the head is when the members are pained. And if we be the true mem­bers of his body, wee will remember, and cannot forget them that are in bonds; Heb. 13, 3. But be greeued as if we were bound with them: and them that are in affliction, as though we were also afflicted in the body. This compassion to­ward those that are in misery, is an assured pledge, and a comfortable Testi­mony vnto vs, that we are engrafted into Christ, and vnited to all true Chri­stians, that we haue a Communion with him as with our head, and that wee haue a communion with the faithfull, as with his members. But if we bee without feeling of the afflictions of Ioseph; that is, of the troubles of the Church, we are without Christ, without Faith, without Loue, without com­passion; and consequently, without peace and consolation in our heartes. For what peace can hee haue that is out of Christ, who is the Authour of peace? Without whom, all thinges are but trouble and vexation of Spirit. Or what consolation can we haue that we are his members, when wee haue no sense or sight of the troubles and infirmities that are incident to our Fel­low-members?

Secondly, it reprooueth such, as in the pride and haughtinesse of their harts do scorne to do seruice to the poore Saints, and think it a great disgrace [Page 276] to them, to cast their eyes vpon such contemptible creatures. But wouldest thou haue Christ looke vpon thee, and haue a respect vnto thee? Then dis­daine not thou to looke vpon his members, which are vnto thee in place of Christ, so often as they suffer in his cause. In what a miserable case shall they be in at the last day, to whom Christ Iesus the Lord of life, shall say; Depart from me, I know ye not? Now, if we in this life, turne away our faces from the faithful, and are ashamed of them in the day of their calamity, & say to them, Depart from me, I know you not. Let vs take heede that he be not ashamed of vs before his Father, and before the elect Angels. The highest that are vpon the earth, must not refuse to shew all fruirs of loue euen toward the meanest for Christs sake, but bee ready to acknowledge that they haue receiued their Callings and Dignities, not to lift vp their hearts aboue their bretheren, but be as Fathers, as Shepheards, as Nursses, to nourish and cherish such as want their helpe. This is it which good Mordecai did teach Ester, when the church was as it were in trauell, and in great danger, Est. 4, 13, 14. Thinke not with thy selfe, that thou shalt escape more then all the Iewes, for if thou holdest thy peace at this time, comfort and deliuerance shall appeare to the Iewes out of another place, but thou and thy Fathers house shall perrish, and who knoweth whether thou art come to the kingdome for such a time? Where hee putteth her in minde, that the cause of her aduancement was to be a Nursing Mother vnto the Church, and that it was the end which God aymed at, in calling of her to that place of dignitie. And as the greatest are not to scorne the smallest, nor the highest bee asha­med of the lowest, nor the richest trample vnder their feete, the poorest; so on the other side, the meanest and lowest, must not enuie others that are a­boue them, but know that they likewise are bounde to doe seruice to them, according to the vtmost of their power and endeuour. Who was meaner in place and condition then Onesimus? yet the Apostle testifyeth of him in this place, that Hee had ministred vnto him in the bondes of the Gospell. So there is no man so poore, so lowe, so small in his owne eyes, and in the eyes of o­thers, but he may doe some good to others, and thereby gaine glorie vnto God, and to his Gospell.

If then, wee thinke that the pouertie of our condition, or the meannesse of our place, or the basenesse of our person, shall excuse vs, or exempt vs from seruing Christ and his Church, and that it skilleth not, though wee liue as ydle Drones, and vnprofitable burthens to the earth that beareth vs; wee deceiue our selues, and bereaue our selues of much comfort, that wee might receiue, by bearing our selues painefully and profitably in our Callings. The Apostle instructing all personnes in the Church, to behaue themselues with­out contempt and enuy, prooueth it notably by a comparison drawne from the members of the bodie, 1 Cor. 12, 20 21, 22. There are manie Members, yet but one bodie: and the eye cannot say vnto the hand, I haue no neede of thee: nor the heade againe to the feete, I haue no neede of you; yea, much rather those Members of the bodie, which seeme to bee more feeble, are necessarie. The Rich, cannot want the poore, and therefore may not contemne them; and the poore cannot want the rich, and therefore may not backbite them, and enuy at them. For as God hath tempered the body together, that one member should stand in need of the helpe of another; so is it in the things of this life, one liueth by another, and therefore, one must haue a care of another, and seeke the good one of another.

Thirdly, heere are reprooued all mercilesse men, that shut vppe their pit­tie and compassion from the poore, and therefore haue not the Loue of GOD dwelling in them, nor the Loue of Children remaining in them. For whosoeuer loueth GOD, will for his sake Loue his Brother also. The Apostle Iohn, 1 Iohn 4, 7, 8, 20, 21. handleth this Argument at large, in his first Epistle, and the fourth Chapter, where he saith, Beloued, let vs loue one another, for loue com­meth [Page 277] of God, and euerie one that loueth is borne of God, and knoweth God: he that loueth not, knoweth not God, for God is loue. If any man say, I loue God, and hate his Brother, he is a lyar; for how can he that loueth not his Brother whom he hath seene, loue God whom he hath not seene? And this commaundement haue wee of him, that he which loueth God, should loue his Brother also. To this purpose the Apostle Iames saith, Iames 2, 13. There shall be condemnation mercilesse, to him that shew­eth not mercy, and mercy reioyceth against iudgement. If then, we look for mer­cy, let vs shew mercy. There is no poore Begger that craueth an Almes at thy doore, there is no man standeth in so great neede of thy helpe, that liueth with thee, as thou wantest the mercy and fauour of God to comfort thee, to cloath thee, to feede thee, to succour thee, to heare thee, to help thee, when thou criest vnto him. We are all as naked and needy Beggers that knocke at his gate, and we are wholly nourished by his hand. We are al as poore suters, suing for his grace and fauour, and we cannot liue if we be denied, and take the repulse of him. Wee receiue mercy, vnder condition to shew mercie a­gaine. If we be vnmerciful, we make our selues vnworthy to receiue any mer­cy from God.

Vse 2 Secondly, seeing we are seruants to all, to helpe them by all the means we can, by comfort or counsell; by word or deed; by our wealth or authoritie; or whatsoeuer God shall inable vs: from hence ariseth a great comfort vnto a mans conscience, and an assurance of his peace and acceptation with God, to pray vnto him with comfort for his graces, not doubting to obtain them, if we haue bin seruiceable and comfortable vnto others, especially to the ser­uants of God, that are as deare to him as the Apple of his eye. It is a meanes of excellent ioy and peace to a man, to consider that hee hath employed all the good things he hath to the vse of Gods house, and his houshold seruants: for when any common daunger shall fall, or hee finde anguish and affliction of Conscience for sinne, he may be assured of comfort, seeing GOD hath wrought this sincerity, and set it as a seale of his mercie in his heart. Obadiah hauing beene in the practise of this dutie a diligent seruant, and perfourmed most notable seruice when Iezabell sought the destruction of the Prophets, he hid an hundered of them, by fiftie and fiftie in a Caue, and gaue them Bread to eate, shewing himselfe liberall handed, and tender-hearted, with the hazard of his owne credite, fauour, and life. When hee met Eliah, that willed him 1 Kings 18, 12, 13. to go to his Lord, and tolde him, he would shew himselfe vnto him, although Obadiah at the first feared and distrusted, and thought the spi­rit of God would carrie him away to some other place, and then Ahab would kill him, he beganne at the length to comfort himselfe with the meditation of his seruice that hee had done to the Saintes: Doest thou not know that I feare God? and hast thou not heard of the fruits of it that I tooke in the heate of this per­secution, and in the bitternesse of this long iudgement, and in the extreamity of this famine, an hundred of the Lords Prophets, & how I hid them, and fed them secret­ly in two Caues of the earth? If thou account of this my seruice, and hast iudged me faithfull to the Lord, let this moue thee, not to giue mee ouer into the hands of thine and mine enemy.

The like we see in Nehe. 5, 19. Nehemiah, an excellent Prince, he did so employ him­selfe and his seruice to the good of the Church, that hee regarded not his owne profite, but spent of his owne Goodes and substaunce, because the ne­cessitie of the people was exceeding great, so that hee entertained them at his owne cost and charges: From whence, hee gathereth vnto himselfe this comfort (as Obadiah had done before, who prooueth, that hee feared the Lorde, and assured his Conscience thereof, because hee had preserued and nourished the true Prophets of God. Nehemiah (I say) gathereth this com­fort, by succouring the poore seruants of God in distresse, that God, not for the desert of the woorke, but the grace of his owne mercie (who crowneth [Page 278] not August. epist. 105. our merits, but his owne gifts) would not forget them, so that he saith; Remember me, ô my God, according to all that I haue done for this people. Now, as the remembrance of our seruice ministred to the Saintes, shall Minister comfort to vs, so the contrary practise must of necessity gall a mans consci­ence, and the horror thereof accuse him for not doing any good seruice to the Church of God, when he shall remember how long he hath liued in the world, and yet beene barren of all good works, and neuer done any good to the people of God. Nay, it were well with many, if they had onely done no good, if they had onely beene barren and brought forth no good fruit, and if they had onely done no hurt to the Church. For their daily practises cry out against them, and the teares of the faithfull which they haue shed; what said I, their teares? Nay their blood which they haue poured out as Water, doth witnesse euidently against them, that they haue brought forth plentiful fruits, of hatted, of enmity, of mallice, of outragiousnesse against the Church. Their owne consciences accuse them, and Gods people haue felt them, and in the end fearefull iudgements shall ouertake them. No enemy of the Church that set himselfe against Sion, hath euer prospered. O that that they had hearts to consider these things, but now are they hidden from them. God hath giuen them breath and life to doe good to his Church, and hee hath lifted vp their heads aboue others in wealth and authority to serue him: but they are going out of the World, before they know wherefore they came into the World. And when they must leaue the World and depart out of it, wherein they haue beene but Tennants at will, they remember with anguish and terrour of conscience, that they haue done nothing lesse then that for which they were sent into it, but haue imployed their goods, their strength, their wit, their wisedome, their life, their dignity, and all to oppresse and vex the Church; yea, to root it (if it were possible) out of the earth. It were good they could in time remember their fore-Fathers, Pharaoh, Senacharib, Ahab, Iezabell, Iudas, Herod, and such like Persecutours and Enemies, that breathed out threatnings against the Church: and as they resemble them in their life, let them take heede they follow them not in their death, and after their death. But let vs that practise better things know, that God doubtlesse will remem­ber them in kindnesse, that remember the afflicted Saints, and cast such off with shame and dishonour, that doe despise and despight them. We haue a worthy example heereof in Ebed-melech, recorded by the Prophet Ieremy, Ier. 38, 8, 9. & 39, 16, 17, 18. who because he intreated for the Prophet, and suffered him not to lie in the Dungeon, and to dye for hunger, through the false suggestions of his mali­cious enemies, God shewed mercy vnto him, and deliuered him from the plague that fell vpon the Citty.

This serueth as an How the mi­ster is to com­fort himselfe in seruing the Church. instruction, both to the Minister and people. If the Minister haue laboured in the duties of his calling, and in the seruice of the Church, and in the execution of his Ministry, and in the feeding of the flock committed vnto him, he hath wherein to comfort himselfe, he may be assu­red of his loue vnto Christ, and consequently of Christes loue toward him. Wee must remember what Christ saide to Peter; Louest Iohn. 21, 16, 17. thou me? Feed my Sheepe, feed my Lambs. So the Apostle mentioning his great paines and trou­bles, and daungers, to preach the Gospell, that hee seemed as a man eyther distract of his wits, or puffed vp with ambition and vaine-glory, he assigneth this as the true cause; 2 Cor. 5, 13, 14. The loue of Christ constraineth vs. If then we consider what loue the Lord hath shewed toward vs, or behold how deare his Church is vnto him, and with how great a price hee hath redeemed it, wee cannot but in the Meditation thereof be thrust forward (if we loue him, or regard him) to performe the duties of our Ministration, although they be mightie painefull, in seeding, in weeding, in plauting, in strengthning, and in com­forting, according as daily occasion shall be offered vnto vs. But if wee [Page 279] be entred into this calling, and do nothing therein but please men, and serue our selues, and our owne lusts being entred, what comfort can wee finde, or what reward do we looke for at his hands, that hath chosen vs to bee Shep­heards and Watchmen? Wee must not be like vnto the Prophets mentioned in the Prophet Micah, Mich. 3, 11. The Priests of Sion teach for hire, & the prophets there­of prophesie for Money. If then wee haue greater respect to the fleece, then to the Sheepe; or to the wages, then to the worke; we serue our selues, and not the Lord Christ, and he will accept no such seruice at our hands. For wee serue our owne bellies, but not the Church; we fil our purses, wee feede not the people. Woe Ezek. 34, 1. be vnto such Shepheards, should not the Shepheard feede the flocke? What will our gaine and glory profite vs at the last day, when they must leaue vs, and we must leaue them? We shall receiue more sound com­fort and peace, when we shal depart this world, and remember what account we are to giue of our paines taken in our calling, in our labours vndertaken in the Ministery, then in the heaping vp of many liuinges, and the getting of much riches. If we haue gained but one soule to God, he shall stand vp for vs, when all the mucke of this earth shall fall downe. He shall be our ioy and our crowne, when all other delights shall giue vs the farewell. Neyther doth this Doctrine and duty serue onely for the comfort of the Minister, How the people are to comfort them selus in seruing the Church. but for the comfort of the people that haue endeuoured in their callings to serue the Church, and laboured vnfaignedly to seeke the wel-fare thereof. They that haue had a sweete feeling of the loue of God, are carefull to loue him againe: and they that loue him in singlenesse of heart, will be enforced and constrai­ned to loue his children, and to doe all the seruice they can vnto them. They will thinke no dutie too much, they will thinke all they haue done, all they can do to the Church, to bee too little. Hence it is, that Christ Iesus com­mending the Church of Tyatira, for such good works as were found there­in, Reuel. 2, 19 beginneth with Loue and Seruice; First, he mentioneth their Loue, then he addeth their Seruice, to shew that as our Loue must appeare by our fruits of Seruice, so all our Seruice must proceede from Loue to those whome wee serue. If a man imploy himselfe neuer so dilligently, and take neuer so great paines, and trauaile with all his power, for the peace and good of the church, yet if it proceed not from a sincere loue toward them, but either from a loue of gaine, or a desire of glory, or a fame of praise, he shall receiue no rewarde at the hands of God. This seruice, as at all times we must bee ready to make it appeare, so especially wee must shewe it in the necessities of the Church. When it lyeth vnder the heat of persecution, or feeleth the Arrow of famine, or beareth the affliction of pouerty, and groaneth vnder the waight of these burdens, we must remember that we owe our seruice to them as a dutie, and that we are the seruants of the Church. This shall bee our crowne and com­fort in the last day.

Vse 3. Thirdly, seeing God requireth of all true Christians, of what condition soeuer they be, according to the meanes affoorded vnto them, to vse their guifts, their power, their possessions, and whatsoeuer benefits they haue re­ceiued, to vse them (I say) to the comfort and seruice of Gods Saintes, it kindleth the affections of Gods people to blesse and praise God for them, to speake well of them, to pray vnto God for them, and to obtain greater bles­sings for them, then they haue bestowed. Thus they that doo good to the Church, do good to themselues: they that giue much vnto them, do receiue more; and such as haue beene helpfull and seruiceable to Gods people, shall finde them as their remembrancers to God, who will not forget the labour of their loue, and the duty of their seruice. This ought to bee a notable en­couragement vnto vs, not to deale niggardly toward the Saints, nor to with­hold from them the fruits of our loue, seeing nothing shall be lost, that is be­stowed vpon them, but we shall receiue an hundred folde into our bosome, [Page 280] grace for grace, loue for loue, blessing for blessing, mercy for mercie. For this comfort and consolation will arise to them that doe good to Gods peo­ple, they shall haue fauour with God, they shall gaine a good report with the world, and they shall purchase the sweet sauour of a good name, as of a pre­cious oyntment among the Saints, and shall stirre them vp to intreate Gods manifold mercies for them. Iehoiada that good High-Priest, was so honou­red of the people, for suppressing the tyranny of Athalia, for setting vp the kingdome of Ioash, and for restoring the true religion of God, that he was ac­counted a common Father of the Countrey, and they gaue him the burial of a King, 2 Chron. 24, 15, 16. for they buried him in the Citty of Dauid with the Kings, because he had done good in Israell, and toward God and his house. So the apostle Paul declaring that Onesiphorus had done him great seruice, prayeth vnto God for him, 2 Tim. 1, 16, 17, 18. The Lord giue mercie vnto the house of Onesiphorus, for he oft refreshed me, and was not ashamed of my chaine: but when he was at Rome, he sought me out dili­gently, and found me. The Lord grant vnto him, that he may finde mercy with the Lord at that day. Whereby we may gather, that the benefites bestowed vp­on the Saints, shall not perish, although they themselues cannot requite thē; for though they want ability to pay them, yet they want not harts to pray for them; yea, the Lorde will not onely haue pitty of them that take pitty of his people, but he will shew mercy to their housholds, because when Paule prai­seth the bountifulnesse and zeale of Onesiphorus, he wisheth well for his sake to his whole family. The blessing of God shall not rest onely vpon the head of the iust, but it shall descend into his whole house, such is the loue of God toward those that be his. If the consideration of this great promise, and rich recompence of reward, doe not pricke vs forward to exercise the workes of loue, and fruits of compassion, we are more then blockish and brutish. On the other side, such as haue beene, not helpfull, but hurtful; not industrious, but iniurious; not seruiceable, but vnprofitable to Gods people; when God shall visit them either with publicke calamities, or priuate iudgements, their owne Consciences shall gall them, and gnaw vpon them, when they remem­ber their owne works, which shall prouoke men to speak euill of them, cause them to pray against them, and constraine them to call vppon God to worke their confusion. This we see in Paul the Apostle, in the latter end of the same Epistle, 2 Tim. 4, 14 Alexander the Copper-smith hath done me much euill, the Lord reward him according to his workes. Thus doeth the Prophet Dauid deale oftentimes in the Psalmes, Psal. 74, 2, 3. Thinke vpon thy congregation which thou hast possessed of old, & on the rod of thine inheritance, which thou hast redeemed, and on this mount Syon, wherein thou hast dwelt: lift vp thy stroakes, that thou mayst for euer destroy eue­rie enemy that doth euil to the Sanctuary. Thus wee see the people of God haue from time to time prayed against the malicious enemies of the Church, that sought the ruine and destruction thereof. Their prayers are of great force, & enter into the eares of the Lord of hostes, whether it bee to obtaine mercies vpon the friends of the Church, or to draw downe vengeance vppon the ad­uersaries thereof, that oppresse it with cruelty, and blaspheme the name of God, which is holy throughout all ages and generations. There is no grea­ter honour that we should desire or delight in, then to be called the friends of God, and the seruants of the Church. If we be the seruants of God, wee must also account our selues the seruants of the Church. The Prophet Dauid did esteeme the faithfull that were in Ierusalem, as his Brethren. So on the con­trary side, there cannot a greater dishonor and reproach befall vs, then to be reputed the enemies of God and his people. For if wee set our selues against his people, that are his portion and inheritance, hee will no otherwise deale with vs, then with his enemies. If God come against vs as his enemy, we shall not be able to preuaile, we cannot stand before him, but shall be as stubble in the fire, and as chaffe before the winde.

Vse 4. Lastly, seeing God requireth seruice to his Church at our hands to do all good to them by all good meanes, it is our dutie to enquire and learne the e­state of the distressed Church, that we may knowe and bee informed where, and when, and how it is afflicted. How many are there that neuer thinke vp­on the people of God to do them good, but forget their affliction and op­pression. The Butler of Pharaoh did not remember Ioseph, but forgate him and the kindnesse he shewed toward him when they were prisoners togither, who had said vnto him, Gen. 40, 14, 23. Haue me in remembrance with thee when thou art in good case, and shew mercy I pray thee vnto me, and make mention of me to Phara­oh, that thou mayst bring me out of this house. So when Zachariah the sonne of Iehoiada (whom we mentioned before) was, for preaching the truth, and de­nouncing the iudgements of God from his mouth, oppressed with enuie, and ouerborne by the might of the Rulers, the King woulde not deliuer him out of their hands, 2 Chron. 24, 21 22. but commanded him to bee stoned with stones, and remem­bred not the kindnesse that his father had done to him, but slew his son. This is the common course and current of the world, wee will not see the afflicti­ons of the poore Saints, but turne away our eyes from them; or if wee can­not choose but see them, we quickly forget them, as if wee had neuer eyther beheld them, or knowne of them. This is one misery of the faithful, that men do not regard them when they are in misery. The Lord hath determined, that there shall be alwayes some obiects offered vnto vs, and set before vs to exer­cise the fruits of our Faith and Loue. He hath saide, that the poore wee shall alwayes haue with vs, and such as stand in need of our helpe and comfort. It is in easie thing to boast of Faith and Loue: but if we will be assured, that we haue true Faith indeed, we must shew it by our workes, which are the fruites whereby it is knowne. We must not turne away our faces from the faithfull, as the Priest and Leuite did in the Gospell, but be ready to helpe, as God gi­ueth ability, and offereth opportunity. Nay, it is not enough for vs to succor such religious Saints, as we see want succour, but we must learne and labour to know the state of the Church, and aske of others howe it fareth with the godly poore among vs. The children of God haue gone before vs in the do­ing of this dutie. It is noted of Abraham the Father of the faithfull, that he waited not till the strangers craued entertainment at his hands, but he ran to meete them from the Tent doore, and prayed them to take some refreshing at his hands, Ge. 18, & 19 Heb. 13, 2. whereby he receiued Angels into his house at vnawares. If we beleeue him to be the Father of the faithfull (as the Scripture calleth him) & that we would be accounted as his children, wee must be carefull to doo the workes of Abraham. They are not children that tread not in his steps, and follow not his example.

The like we might say of Lot, who sat at the gate of Sodom, and rose vp to meete the men, and prayed them to turne into their seruants house, and to lodge with him all night. The holy man Iob iustifieth his innocency, & clea­reth himselfe from Hypocrisie, Iob. 31, 32, That he suffered not the stranger to lodge in the street, but opened his doores vnto him that went by the way. Nehemiah was care­full to know the state of the Church, Nehem. 1, 2. and asked his brethren that came from Ierusalem, concerning the Iewes that were deliuered, which were of the resi­due of the captiuity, by whom he heard, that they liued in great affliction, & in reproach, that the Citty was broken downe, and the gates thereof burnt with fire. So the Shunamite hauing prepared a Chamber for Elisha to lodge him, and set therein a bed, and a Table, a Stoole, and a Candlesticke, con­strained him to come into her house to eate bread. We see how Lazarus and his two Sisters, Martha and Mary, receiued the Lord Iesus to house, Luke 10, 38. Iohn 11, 3. & mi­nistred vnto him. They fed him, and hee fed them; they gaue him the meate that perisheth, but he gaue them the bread of life, and the meate that endu­reth for euer.

Likewise the Euangelist Luke noteth in the Acts of the Apostles, that when the heart of Lydia was opened to attend to the thinges that Paule deliuered, she besought them saying. Acts 16, 15. If ye iudged me to be faithfull to the Lord, come in­to my house, and abide there, and she constrained them. These are worthy exam­ples of faithfull men and women, that teach vs by their owne practise, what maner of seruice is due to the Saints, not onely to helpe those whose miserie we know, but to enquire of them whose state we do not know. This indeed is pure and perfect loue, when we do to our brethren, as we desire they shold deale toward vs. The Wise-man would haue euery one Prou. 27, 23 to bee diligent to know the state of his flocke, much more it is required of vs, to enquire the state of Gods flocke, which is his Church, that hee hath redeemed with his precious blood. It is not therefore enough for vs to say, wee knew not their wants, seeing all those are wilfully ignoraunt, that haue the meanes to come knowledge, and yet will not vse the meanes. We may oftentimes know the necessities of the Saints, but we will not enquire of them, because we wil not know them. This shal not excuse vs in the sight of God; but accuse the more, because our ignorance is affected ignorance, inasmuch as we might knowe, and yet we do not desire to know.

‘ Verse 14. [ But without thy minde would I do nothing, that thy benefit should not be as it were of necessitie, but willingly.]’ We haue seene already the reason why Paul was desirous to haue retained Onesimus with him, to wit, that hee might haue ministred vnto him, and serued him in his afflictions that did be­fall him for the Gospels sake. Now he declareth the reason, why without the knowledge and consent of Philemon, he would not detaine him, to the end, that the dutie or good turne which he might that way receiue at his handes, might be done freely, willingly, and chearefully, not by constraint and com­pulsion. Doctrine 2. All Christian duties done to God or man, must be done willingly and cheerefully. Heereby we learne, that all Christian duties doone to God or man, must be done with a free, willing, chearefull, and hearty affection. This is it which the Lord requireth. Deut. 6. Heare, ô Israell, the Lord our God is Lorde onely. And thou shalt loue the Lord thy God, Deut. 6, 5. Math. 22, 37. with all thine hart, and with all thy soule, and with all thy might. So the Prophet Dauid Psa. 119, 108 prayeth, O Lord I beseech thee, accept the free offerings of my mouth, and teach me thy iudgments. No other Sacrifices please God, but such as are free and voluntary: all things must bee done in loue with a ready minde. The Apostle teacheth, that Rom. 12, 8. Hee that di­stributeth, must do it with simplicity; he that ruleth, with diligence; he that shew­eth mercie, with chearefulnesse. This also was figured out vnto vs in the sha­dowes and Ceremonies of the Law, when the people were commaunded to offer a male without blemish, presenting him Leuitic. 1, 3. of his owne voluntarily vvill, at the doore of the Tabernacle of the congregation before the Lorde, decla­ring thereby, that our seruing of him must not be grudgingly, but wee must performe it frankly and freely, and with a willing minde. The Apostle moo­uing the Corinthians to bountifulnesse toward the poor Saints at Ierusalem, teacheth them that they must offer a free will offring, 2 Cor 8, 19 I sent the brother whose praise is in the Gospell, (which seemeth to bee Acts 13, 2. Barnabas) who is also chosen of the Churches, to be a fellow in our iourney, concerning this grace which is ministred by vs vnto the glory of the same Lord, and declaration of your prompt minde. All these vvords of Scripture, are vvitnesses of this trueth, beyond all exception, that God neuer liketh of constrained seruice, but will haue men to doo their duties to him voluntarily, as is fit to be performed of the creature toward his Creator, and of the Childe tovvard his Father.

Reason 1. Let vs see hovv the reasons vvil make this better to appeare vnto vs, that vve may haue strong proofe to put the matter out of all doubt. First, God lo­ueth a cheerefull giuer, a cheerefull seruant, a cheerfull seruice. It is the hart and the invvard affections that he accepteth & regardeth, vvhich is the prin­cipall [Page 283] part of a man, and the fountaine from whence al outward actions pro­ceed. He will haue the heart, or else he will haue nothing of vs. This is the reason vrged by the Apostle to the Corinthians, 2 Cor. 9, 7. As euery man wisheth in his heart, so let him giue, not grudgingly, or of necessitie, for God loueth a chearefull giuer. Now, that which the Apostle speaketh of charity and of almes, may as truely be spoken of euery dutie that God requireth of vs. When wee pray we must call vpon God chearefully, for he loueth a cheerefull prayer. When we giue thankes to his name for blessings receiued, wee must thanke him chearefully, for he loueth a chearful giuer of thankes; and albeit these be no­table parts of Gods worship and excellent duties commaunded of him, and required of vs; yet without this chearfulnesse, they are as a dead thing, & not regarded.

Reason 2. Secondly, our obedience vnto God, must bee answereable to the obedi­ence of Christ, that hee performed to his Father; for hee hath therein giuen vs an example, and taught vs how to obey. The maner of his obedience was willing, and done of his own accord, not extorted and wrested from him, for then it could not haue beene accepted of God, nor merritorious for vs, nor praised in him. Hence it is, that the Apostle saith, Heb. 10, 9, 10. Then saide he, Loe I come to do thy will, ô God, he taketh away the first, that hee may establish the second. By the which will we are sanctified, euen by the offering of the body of Iesus Christ once made. Thus Christ himselfe speaketh in the Gospell, Iohn. 10, 17, 18. Therefore dooth my Fa­ther loue me, because I lay downe my life, that I might take it again: No man ta­keth it from me, but I lay it downe of my selfe, I haue power to lay it down, & haue power to take it againe. Where he sheweth, that the cause wherefore he suffe­red, was not because Caiphas conuented him, or the witnesses accused him, or Pilate condemned him, or the Iewes executed him, but because it pleased his Father and himselfe to make himselfe an offering for sinne. For except hee had died willingly, all his aduersaries had bin too weake to work any thing against him, Iohn 18, 6. as appeareth in euidently the Garden, when hee cast them all downe to the ground with a word of his mouth. Heere is set down a pattern for vs to follow: we must performe the like obedience that he did, as his was voluntarily and willing, so ought ours likewise to be, that it may be accepta­ble in the sight of God.

Reason 3 Thirdly, the things that are not done in Faith and Loue, are sinne. For, without faith it is vnpossible Heb: 11, 6 to please God. And though I had the guifts of prophesy, and knew al secrets, and al knowledge, yea if I had al faith, so that if I could remoue mountaines, 1 Cor. 13, 2, 3 and had not loue, I were nothing; & though I feede the poore with all my goods, and though I giue my body that I bee burned, and haue not loue, it profiteth nothing. So then we see, that no du­tie is acceptable without Faith and Loue. But nothing done vnwillingly, vn­comfortably, or hypocritically can be done in Faith and Loue. And therefore such duties as are thus perfourmed, haue no life nor vertue in them, to giue them any grace or acceptation with God.

Reason 4 Lastly, God knoweth our hearts, and seeth hovv vve bring our guifts, & offer our offerings. He looketh not vpon the outward vvorke, but regardeth the intent of the heart. When Caine brought vnto God an oblation of the fruites of the ground, Gen: 4, 5. he had no regard to him nor to his offring, because he savv the hollownesse and hypocrisie of his heart. This is the reason that Da­uid vseth to perswade Salomon his sonne, to haue a care to learn and to pra­ctise the will of God, 1 Chro. 28, 8. And thou Salomon my sonne, know thou the God of thy Father, and serue him with a perfect heart, and with a willing minde: for the Lord searcheth all harts, and vnderstandeth al the imaginations of thoghts, if thou seeke him he will be found of thee, but if thou forsake him, he will cast thee off for euer.

Where we see, the Father carefull for the future good of his son, mooueth [Page 284] him to endeuour and striue to know God by learning what he willeth, & to serue him vprightly and willingly, by practising as hee enableth, because our thoughts are not hidden from the all-seeing eye of God, and because he of­fereth himselfe to them that seeke him, but forsaketh them that refuse him, when he is offered. We may easily deceiue the eye of man, that looketh only to the person, and beholdeth only the outward worke; but it is vnpossible to deceiue the searcher of hearts. If then we gather al these reasons into a short sum, and set them as in a Table before our eyes, if we consider that God lo­ueth a chearfull seruice, that Christ performed a willing obedience, that faith and loue giueth acceptance to the work; and lastly, that God giueth recom­pence according to the heart, which he knoweth; we see that the strength of them will beare the ful waight of this conclusion, that the duties of our Reli­gion must not be performed constrainedly, but freely; not grudgingly, but chearefully; not vnwillingly, but readily; not of necessity, but voluntarily.

Vse 1. Now we are to make Vse of this Doctrine. First, seeing no man must per­forme any holy duty to God or man vpon compulsion, or against his will, but with all his minde and might, we learne that euery action or dutie is accoun­ted of by God, not according to the greatnesse of the worker, or outwarde shew of the worke, but according to the will and affection of the dooer: it is the manner of dooing that God more accepteth, then the action or deede it selfe. A Childe in his obedience to his Father, is esteemed for his reuerent, louing, obedient, and dutifull heart, and not for the greatnesse or worthines of his worke. For what can he do, when hee hath endeuoured to the vtmost, to pleasure his Father? So is it with vs, when we haue done all that wee can, we must confesse we haue bin vnptofitable seruants, and therefore God more respecteth the intention, then the action; the Worke-man, then the worke; the affection, then the effect. Mary is commended of Christ, Luke 7, 47, and 21, 3, 4. because shee loued much. The poore widdow that cast into the treasury one mite, is prai­sed by Christ aboue the rest, that offered of their substance and superfluity. He that giueth a cup of cold water, in the name of a Disciple to a Disciple, Math. 10, 42 shall not loese his reward. What is the bestowing of a Mite? Or what is a cup of colde water? Are they of themselues, & in themselues considered any thing worth? Or can they deserue to be accepted? No, in no wise: but God accepteth the manner, more then the matter; how they are done, more then what is done. This is it which the Apostle expresseth, 2 Cor. 8, 12. If there bee first a willing minde, it is accepted according to that a man hath, and not according to that a man hath not. This layeth before vs the abundant kindnesse of God, who al­beit he be a spirit euery way perfect, yet he accepteth our lame and defectiue seruice. Our duties shall be all acceptable in his sight, though they bee per­formed in great weakenesse, and mingled with many imperfections (which were sufficient to cause them to be reiected and refused) if we be carefull to do them in the truth and vprightnesse of our hearts, and with chearefull and ready minds. All things must be done in loue, and this must bee considered in all the workes of our hands. This ministreth a double comfort; First, vnto such as are of poore and lowe degree, to consider that GOD regardeth the heart more then the hand, and our willingnesse more then our worke. Hence it is, that euen seruants whose condition is lowest in the family, and which meddle not in great matters, or in waighty affaires, or in excellent works, yet are charged with this affection, and in sincerity to behaue themselues in those inferiour duties, Col 3, 22, 23 Ephes. 6, 5. Seruants be obedient vnto them that are your Maisters, accor­ding to the flesh in all things, not with eye-seruice, as men-pleasers, but in singlenesse of heart fearing God: and whatsoeuer ye do, do it heartily, as to the Lord, and not to men.

Where he sheweth, that seruants must do their duties, not as seruing for the penny, or ayming at the filling of their belly, or contenting themselues to [Page 285] please their maisters eie, but euen as seruing God, looking for a recompence from him, knowing that he hath placed them in that estate, & requireth those things in truth and sincerity to be performed as vnto him. For the Lord doth not see as man seeth, he doth not look to the outward action, but he behol­deth with what hart al things are done, and therfore measureth according to euery mans deed, whether he be high or low, rich or poore, Lord or Seruant. The best hart hath the best recompence; the worst hart hath the worst wages. There is a great difference between work and work; some are great, some li­tle; some beautiful, some base; some high, some mean, some low; but what­soeuer I do, if I do it chearfully, as seruing my master Christ, that looketh vpon me, albeit my calling be neuer so simple; as to wash dishes, to wipe shooes, to scoure the spit, to sweep the house, I please God therein as well as he that ma­nageth a kingdom, that ministreth Iustice, that preacheth the gospel. True it is the work is greater to rule the affairs of State, then to remain in the kitchen, yet he shalbe better accepted of God, that performeth these smal things har­tily, then he y ^t doth the greatest works grudgingly, either drawn by importu­nity, or cōpeld by necessity. Thus it doth fal out, that a poor seruant, carrying this mark and testimony with him, is more acceptable to the Lord, then he y ^t hath done greater things to the iudgment of the eie, to the shew of the world and to the sight of men. Secondly, this serueth as a singuler comfort to euery one of vs, that groane vnder the burden of sin, that feele the weaknesse of our faith, and are dismaied at the smalnesse of our sanctification. Wee know how busie Satan is to watch his aduantage of our infirmities and imperfections, & to perswade vs that we haue no faith at all, that we are without repentaunce, without grace, and without regeneration, because we feele great defects, and many wants in our best workes, and our best gifts. But this must comfort vs, that God accepteth of that measure that he hath giuen vs, euen according to that which we haue, not according to that which we haue not. A weak faith, shalbe as auayleable to apprehend Christ, as a strong faith. If we haue a desire and an hungering after grace, Psal. 145, 15 and 10, 17. He will fulfill the desires of them that feare him, he also will heare their cry and saue them. God hath assured vs, that as hee hath begun his good worke in vs, so he will finish his work, and in his good time bring it to perfection. When we finde any dulnesse and vntowardnesse in our selues, if we hate and dislike them, and labor to profite and grow forward in sanctification, God accepteth our willingnesse and readinesse, though our strength be not answerable to our desire, or the outward worke answereable to our hart. For God is faithful, and will not suffer vs to be tempted aboue the strength that he shal giue vs; and the Lord Iesus is a merciful Highpriest, who will not breake the bruised reed, nor quench the smoking flax. Let vs al there­fore looke that a willing and ready mind be found in vs. Againe, this must be considered in all things: If we come to hear the word, and to exercise the du­ties of Gods worship, if we do it for fashion sake, for feare of the law, for the praise of men, or for custom, they are nothing worth; they ought to be per­formed in obedience to God, in loue of his ordinance, in delight of his wor­ship, in singlenesse of heart, and in an earnest affection, to the meanes of our saluation. The like we might say of giuing of almes and liberality toward the poore, if they be not bestowed with promptnesse of minde, with compassion of heart, and with feeling of the wants of those that craue our helpe, they are nothing at all respected of God, nor they that distribute thē rewarded of him.

Vse 2 Secondly, seeing only that duty which is done freely and not by compulsi­on, deserueth due commendation; this reproueth al those things that are don vpon wrong grounds, and euil foundations. It is not enough to doe a good thing, but we must do it well; It is not sufficient to do those things that are godly, but we must do them in a godly manner. Let euery one heerein care­fully examine his soule, and try his owne heart, whether hee do the duties of [Page 286] his calling vnwillingly, vncomfortably, and vpon necessity, for feare of dan­ger, for auoyding of shame, for keeping of his credit, for praise of the world, or such like causes, which are all false motiues; or whether he do them harti­ly and chearfully as in the sight of God, before whom all things are naked & open. This is to be considered as well of the Minister himselfe, as of the peo­ple that heare him, and are partakers of his labours. The calling The Minister must preach willingly, and of a readie minde. of the Mi­nister is an high and mighty calling, he is the Steward of God, and a watch­man ouer the people, for whose soules hee must giue an account in that great day of the Lord. It is not enough for vs to labour among them (though wee should worke, and wearie, and toyle our selues neuer so much) but wee must do it diligently and chearfully, as seruing Christ the Shepheard of the sheepe. If the chiefe end that we respect be to maintaine our selues, to liue easily, and to increase in riches, we haue our reward. Or if we preach vnto them, because the law doth enforce vs, and enioyne vs vnto it, and because otherwise the people would cry shame vpon vs: if reaping their Temporall things, wee do not giue them Spirituall, 2 Tim. 2, 4. or if wee so intangle our selues in the affaires of this life, that we cannot intend the duties of our calling, we cannot possi­bly please him that hath chosen vs, to be as Souldiers to fight his battels, and hath appointed vs to be as Shepheards to watch his flocke. It standeth vs vp­on, to be so touched with a care of our duties, as that if there were no Lawe to compell vs, and vrge vs to be painfull therein, yet the zeale of Gods glory, and loue of his people should constraine vs. Hence it is, that the Apostle Paule speaking of his owne practise saith, 1 Cor. 9, 16, 17. Though I preach the Gospell, I haue nothing to reioyce of: for a necessity is layde vpon me, and wo is vnto me, if I preach not the Gospell: for if I do it willingly, I haue a reward; but if I doe it against my will, notwithstanding the dispensation is committed vnto mee. Whereby we see, he sheweth, that such a necessity of the diuine calling, did presse sore vppon him, that he must preach or perish. For, if he held his peace, and did not do his duty, the curse of God would lye hard and heauy vpon his shoulders, and bring such intollerable torments vpon him, as should make him cry out, wo, woe, alas, alas, what a wretch am I? yet notwithstanding this necessitie, hee must haue a willing minde, and do his duty gladly. A good work done wil­lingly, is made much better by the willing doing.

Againe, there is nothing so easie, Terent. Adelph act. 4. scen. 6. but it becommeth difficult and vnplea­sant, hard and tedious, which a man doth by compulsion. No man therefore hath done his duty, or discharged his calling, that worketh against his wil. Io­nah the Prophet went to Niniuie against his will, Ion. 1, 3, and 4, 2, and 2, 1. he could haue wished that his preaching had taken no effect, so that he was chastned of God. When Moses was called to go to Pharaoh, to charge him to let the people goe, that they might serue the Lord in the wildernesse, Exod. 4, 1, 10, 13, 14. hee prouoked God to anger, because he delayed the matter, and excused himself, & framed obiections, and shewed himself backward to enter on the work. Hence it is that Peter speak­eth to al the Ministers of the gospel, 1 Pet 5, 2, 4 Feed the flock of God that dependeth vpon you, caring for it, not by constraint, but willingly; not for filthy lucre, but of a ready mind, &c. that when the chief shepherd shal appear, ye may receiue an incorruptible crown of glory. That which is not done willingly, is not performed consciona­bly, and where there is not found readinesse of mind, there cannot be looked for any recompence. The Prophets of God being inwardly touched with a feeling of Gods effectual calling, haue obeyed imediatly, and ran whether he sent them to preach. The Prophet Esay speaking of himself saith, Esay 6, 8. I heard the voice of the Lord, saying, whom shall I send? Or who shall go for vs? Then I sayde, Heere am I send me. When Christ Iesus called Simon and Andrew his brother, and said vnto them, Marke 1, 18. Follow me, and I will make you Fishers of men, they forsooke their Nettes straight way, and followed him. The like we see in Paul, when he was conuerted and called by a voyce from heauen, Acts 26, 19. Gal: 1, 15, 16. hee was not disobedient to [Page 287] the heauenly voice and vision, he communicated not with flesh and blood, but pre­pared himselfe to the worke; whereunto he was separated from his mothers wombe. This practise ought to be in all of vs that are entred into this calling, we must labour chearefully, willingly, and gladly, that the worke may prosper and go forward vnder our hands: The end of our labour should bee the saluation of mens soules; the drift of our sowing, to see a plentifull haruest; and the pur­pose of our preaching, to make ready a people prepared for the Lorde. Se­condly, such as are hearers The people are to do their duties willing­ly. among the people are from hence also to learne their duty, to do those thinges that are required of them; not daily, but dilli­gently; not heauily, but heartily as to the Lord. Many seem desirous to haue the Gospell, but they would haue it of free cost, and therefore repine at the costs and charges it bringeth with it. If we giue maintenance to the Mini­stery, not for conscience, but of necessity; not for loue to the Gospel, but by compulsion of Law; not as a free-will offering to God for the recompence of his kingdome among vs, but as a taxation which we cannot resist to retain with vs, or detaine from them, accounting the Gospell not a benefit wherein we delight, but a burthen which we should shake and shift off if wee might; it is our sinne, and eo acceptable seruice vnto God. For God in this respect loueth a chearfull giuer. These men are wholly carnall, and regard not the saluation of their soules. If they haue an Horse-keeper that dresseth their hor­ses, or a Shepheard that watcheth their Sheep, or an Heardman that looketh to their Swine, or a Cobler that mendeth their shooes, they are more willing to consider him for his paines, and to recompence his labors, then to minister to the necessities of the Minister. They thinke that well gotten that is gotten from him, and that ill spent & imployed, that is bestowed vpon him. Again, as we are to giue them a liberall maintenance chearfully, so when wee come to the exercises of our religion, wee must come vnto them willingly, not vnwil­lingly; ioyfully, not tediously. For as he is accursed Ier. 48, 10. that doth the worke of the Lord negligently, so is hee also accursed, that commeth into the house of the lord grudgingly and grieuously, not as one delighting in the work, but as one discoraged with the wearinesse, whether it be of the way, or of the word. He is an euil seruant that doth his maisters busines committed vnto him vnplea­santly & vntowardly; he is an vnfaithful subiect that obeyeth the lawes of his Prince by compulsion; he is a disobedient child that performeth his Fathers wil against his wil, & honoreth him without his hart. So he is an euill and vn­faithful hearer, that treadeth in the Lords courts vnwillingly, & reioyseth not when the time commeth to perform his duty vnto him. It is noted of the peo­ple of God, that they trauailing to the place of Gods worship, Psal. 84, 6, 10 passed throgh many dangers, & endured much heat, and suffered many wants in the wilder­nes, for the pleasure that they took in his seruice. The profit they reaped, did swallow vp the tediousnes of the paines; & the loue to his court [...], did mitti­gate the greatnes of the labor. This made thē say, A day in thy Courts is better then a thousand other where: I had rather be a door-keeper in the house of my God, then to dwel in the tabernacles of wickednes. Where is this zeale to be found a­mong vs? Who sheweth this forwardnesse to Gods seruice? Or whom can a man single out to say of him, that no want or weather doeth hinder him from the exercises of godlinesse? Wee are growne vnto that loathing of the heauenly Manna, that albeit it fall in the middest of our Campe, and round about our habitations, yet wee will not steppe out of the doores to see it, nor open our mouthes to taste it, nor stretch out our handes to gather it: either the blasts of winde do trouble vs, or the feare of raine doth hinder vs, or the heate of Summer doth burne vs, or the colde of Winter doth pinch vs, or a Lyon in the way doth stay vs, and euery trifle stoppeth our iourney. If our heart were in the house of God, it would quickly moue our feet to carry vs thither. But where the heart is not, euery member is heauy, and hardlie [Page 288] drawne to do their dutie. The Deuils do the will of God by constraint, and against their wils, it must be otherwise with vs. Where the heart is, there is our delight. The Prophet describing the flourishing estate of the Church, sayth, Psal. 10, 2, 3 The Lord shall send the rod of thy power out of Sion, bee thou Ruler in the middest of thine enemies: thy people shall come willingly at the time of assembling thine Armie in holy beauty, the youth of thy wombe shall bee as the Morning Dew. Where he sheweth, that the people of God were wont to come to the hearing of the word, to the partaking of the Sacrifices, to the receiuing of the Sacra­ments, and to the exercises of Religion, they assembled and gathered them­selues together freely and of their owne accord, to present themselues before the Lord. This duty is required of vs, we must come willingly to Christ, to heare him speake vnto vs. It is one vertue to come into the house of God, but to come chearfully and comfortably as to a feast, is a double vertue, and that which giueth life vnto her comming. If we come vnwillingly, and be drawn to our duty on the Lords day, either by shame of the world, or by fear of law: we come as dead men that are without working of the spirit, or desire of pro­fit, or feeling of comfort, or encrease of Faith, or bettering of obedience. If the danger of law did not more compel thē, then the conscience of their duty or the loue of religion allure them, many among vs would sildome or neuer keep the Lords Saboths, nor attend vpon his ordinances: they com to them as willingly as the Beare goeth to the stake, & as chearfully as the malefactor passeth to the place of execution. Hence it is, that some come to this place once a month, others once a quarter, others only vpon high daies & solemne feasts, more I think to shew themselus, then to labor to saue their souls. Such was the zeale of our brethren to the gospell in the daies of persecution, that they went more willingly to the fire & flame, then these men in the dayes of peace com to the hearing of the word, and to the house of prayer. They were more chearful in suffring of death, then these are in seeking the means of life. Hence it is, that some linger so long before they come, & are afraid they shall be there too soon. Others, when they are present, giue litle attention, & not at al regard to profit themselues. Others, are ready to depart and be gone before the assembly is dismissed, and think they haue learned enough. These are they that think they are at liberty to do what they list, & to go and com when they list. They make no conscience to begin & end the exercises of religion toge­ther, and so profit accordingly, hauing litle more knoledge then brute beasts.

Vse 3 Thirdly, this confuteth the common aduersary, which ascribe al to the work done, & regard nothing at al either the mind of the doer, or the maner of do­ing, as their blind distinction, de congruo & condigno teacheth. They hold that the bare presence at the sacrifice of the Masse, without any good intention of the mind, is meritorious in the sight of God. This is their opus operatum, the which is indeed the cutthroat of al true religion. For admit once into the wor­ship of God an outward resting in the worke done, who wil regard the refor­mation of the hart? But this fitteth wel enough the new Roman religion, which consisteth wholy in externall obseruations, in delighting the eye, in pleasing the eare & the other senses: but requireth nothing aright which may not be performed of a Reprobat. God is a spirit, Iohn 4, 24. & they that worship him, must worship him in spirit & truth: so that whatsoeuer religion resteth & teacheth men to rest in ceremonial and carnal obseruations, is a false religion inuented by the deuil. This also is the error of the ignorant people, that wil not be accounted Papists, & yet are as ignoraunt as they in their practise, and as superstitious in their deuotions, and as corrupt in their opinions. They neuer looke to their harts to purge them, nor to their affections, to order them aright, when they come to the seruice of God. If they can say, oh we haue heard the worde, we haue bin at the church, we haue prayed to God, they think al is well, and that God can require no more at their hands. They dreame the whole seruice of [Page 289] God to stand in outward things only, as though they were the things where­in the Lord delighteth, and not rather the truth and vprightnesse of the hart. This is it for which the Prophet Esay reprooueth the people in his time, and compareth them to the Princes of Sodom▪ and to the people of Gomorra, not­withstanding a zealous obseruation of the outwarde ordinances that they practised, & God commanded, Esay 1, 11, 12, 13. What haue I to doe with the multitude of your Sacrifices? I am full of your burnt offerings, and the fat of Rams, I desire not the blood of Bullockes, Goats, and Lambes: when you come to appeare before mee, who required this at your hands? Bring no oblations in vain: Incense is an abhomina­tion vnto me; I cannot suffer your New-Moones, nor Saboths, nor solemne assem­blies, I am weary to beare them, because your works are euill. But wash you, make you clean, take away the euill of your works from before mine eyes, cease to doe euill, learn to do well. All these were but as outwarde Ceremonies without sub­stance, which the Prophet Ieremy, Ier. 7, 8. calleth Lying words that cannot profit. Out­ward obseruations of religion wil deeeiue vs, if we rest vpon them, & put our trust in them. If we performe a worship to God without the heart, we disho­nor God, we deceiue our owne soules, and wee encrease our condemnation. We draw neere Esay 29, 13. Math. 15, 7, 8 to God with our mouths, and honor him with our lippes, but our heart is farre from him, and therefore wee worship him in vaine, who is not deligh­ted with outwarde shewes, and with ydle shadowes, but requireth the singlenesse of the soule, and the willingnesse of the minde. He looketh vpon the heart when we come before him. Wee see how carefull men and weomen commonly are, when they come to the place of Gods worship, to haue all things in the out­ward man decent and cleanly; they looke vppon themselues, that their faces be washed, their Garments brushed, their linnen white, that no spot, no ble­mish, no want, no wrinckle may appeare in them; but if wee go no farther, we are but Hypocrites and dissemblers in the sight of God, all our glorious shewes are no better then abhomination before him. So then, as the wiseman teacheth, it standeth vs vpon to giue to God our harts, which is the best pre­sent we can offer vnto him. We are taught in the Lordes Prayer, to pray vnto God, Math. 6, 10. that we may do his will vpon the earth, as the Angels do which are in heauen. They performe the will of God readily, and without any grudging; they obey his commandements (whensoeuer he sendeth & employeth them) faithfully and chearefully. No one of them slacketh in his function, but is di­ligent in the execution of that which is giuen him in charge. Thus it ought to be with all of vs, we must delight in Gods worship, and encourage others to delight therein. We must make the house of God a place of pleasure, wee must make his word our meate and drinke, and our continuall hearing, must be a daily refreshing vnto our soules.

Vse 4 Lastly, seeing all Christian duties must be performed of vs willingly, wee are heereby guided and directed in our obedience, that we are not to hinder the necessary duties of Christianity belonging vnto vs, by obiecting fleshly reasons, as it were laying stumbling blockes in our owne wayes, to keep vs backe from a willing, free, and chearfull going forward in the works of our calling, and in the parts of Gods worship. We see, when many are called to a new course of life, and told of the necessity of labouring to get knowledge, and hearing the worde of God, they can obiect for themselues, I shall loose my time, neglect my businesse, hinder my estate, make my selfe a laugh­ing stocke vnto others. I shall misse such a bargaine, I shall omit such a iourney, I shall want such a meeting of Good-fellowes, of Friendes, and of Neighbours. These are like Mat. 22, 5, 6. Luk. 14, 16, 17 to those Guesse mentioned in the Gospell, who beeing bid to the banket, made their excuses, and woulde not come; they made light of it, and went their wayes, one vnto his Farme, and ano­ther about his Merchandize. Our Sauiour teacheth, that when the word of God is preached vnto vs, Math. 13, 22 the cares of this world, the deceitfulnes of riches, [Page 290] and the lusts of other things, choake the word, and it is made vnfruitful. The world is a deceitfull baite, and the glory thereof dazleth our eyes, that wee cannot discerne the vanity thereof.

Againe, when the duties of Loue and Charity, ought to be extended to­ward those that want releefe, and the fruits of mercie, they are readie to ob­iect, I shall weaken by giuing to others the means of my maintenance, I shal disable my selfe, I shall hinder my family and Children (whom I must prouide for, or else I should be worse then an Infidell) and thereby giue cause to my aduersaries, to reioyce and triumph ouer mee. Thus euery one is wise in his owne eyes, and carnall reason is apt enough to Minister fleshly obiections, to slake our zeale, and to hinder our course of obedience. But let vs stop our eares against the songs of these enchanters, which seeme to bewitch, not our bodies, but our soules. These are nothing else but words, full of distrust and doubting, proceeding from Infidelity. Let vs learn to rest vpon Gods pro­uidence, by wel-dooing, and looke for his blessing. This is it which the A­postle remembreth, where he laboureth to moue the Corinthians to releeue the distresses of the Saints, 2 Cor. 9, 7, 8 Giue not grudgingly, or of necessitie, and God is able to make all graces to abound toward you, yet yee alwayes hauing all sufficiencie in all things, may abound in euery good work, As it is written, he hath sparsed abroad and hath giuen to the poore: his beneuolence remaineth for euer. Such as liued in the Church, in the dayes of the Apostles, when there were many poore, ma­ny extreamly poore, Acts 4, & 5, 2 were moued to be liberall, yea very liberall and boun­tifull vnto them, so that they that had possessions solde them and distributed them, as euery one had neede. Many of them no doubt had wiues & Chil­dren, and were burthened with charge and family of their owne, yet they ac­counted nothing peculiarly their owne, but they had all things common, they had them not only for themselues, but for their brethren. To conclude there­fore, we must beware wee be not led aside by the subtlety of Satan, and the corrupt immagination of our owne Nature, to bee hindered thereby, from practising such duties as are required at our hands. He that wil not follow the calling of God, vntill the flesh minister no obiection against it, shall ne­uer haue the commendation of obedience. He shal neuer go about any good duty, but we shall finde somwhat stand in the way to crosse it, either our plea­sure or profit, or somewhat else will round vs in the eare, to make vs forsake it, or delay it, or condemne it. When the word of God reproueth any sinne in vs, that seemeth sweete vnto the flesh, we shall meete with a thousand ten­tations, to perswade with vs to continue in it with greedinesse, and to follow after it with all eagernesse. Wherefore, so soone as wee know the will of our heauenly Father, let vs prepare our selues to do it, and to delight in it, and step ouer the rockes of offence, that stand before vs to make vs fall; that so God may be delighted with vs, & take pleasure in our obedience proceeding from the heart.

The order of the words. IN the words going before, we haue already handled the remoouing of the first Obiection which ariseth from Paules sending of Onesimus back againe to his Maister. The next Obiection is touching his departure from his Maister, mentioned in these two Verses, wherein hee both aunsweareth the Obiection, maketh a newe reason, and seeketh to extenuate the displeasure [Page 291] that Philemon hadde conceiued against him. The Apostle aunswereth heere in this place, that Obiection which might bee made and mooued from the former matter of this suit. Hee hath intreated Philemon (as we haue heard) to receiue Onesimus, he might hereunto haue said; But why should I receiue him? Shall I entertaine a Runna-gate Seruant, a base Varlet, that hath wasted and purloyned my goods, and sought to vndoe me? If hee were well with mē, why did he depart from me? If not well, why will he re­turne to me againe? Hee that is once euill, is alwaies presumed to be euill. Answere: This is the Obiection: whereunto the Apostle maketh a double answere, as he did before: first, by way of granting and yeelding to Philemon: second­ly, by a kind of correcting his former grant. The granting is, I confesse and acknowledge willingly, that hee departed from thee, and would not tarrie with thee. The correcting is, though he did depart, it was not for euer, it was but a very short time, as thou seest. So then, the answer is from the ad­ioynt of time, he went from thee for a little season, which is not barely set downe, but with an illustrastion added vnto it from the ende, [ That thou shouldst receiue him for euer:] which also is enlarged by a comparison from the greater; Not so much as a Seruant, but as more then a Seruant. The lat­ter part of this enlargement, being the second part of the comparison, is de­clared by the speciall [ A beloued Brother] more then a Seruant, for a Brother carryeth with it a better respect, and a farther regard then the name of a Ser­uant. This also is enlarged by a comparison from the greater to the lesse, especially to mee, which comparison also is amplified by another from the greater, how much more to thee, which is farther strengthned by a diuision or distribution of the Subiect, shewing wherein he was more bound to Phi­lemon then to Paul himselfe; Both in the flesh and in the Spirit.

Thus we haue seene the resolution of these Verses, The meaning of the wordes. and the order which is propounded in them. Now let vs see what are the points that require in­terpretation. First, he saith; [ He departed] he vseth a kind of diminution, called [...], or a qualification of his fact and fault committed against his Maister. For he vseth a more gentle and friendly word to lessen the offence, that it might not appeare to Philemon so great as it was, calling his running away, a departure from his Maister. Now the Apostle saith; It may be that he departed, or peraduenture he departed. The word, vsed in this place, is also found. Rom 5, 8. where he saith; Rom. 5, 8. Doubtlesse one will scarce dye for a righ­teous man, but yet for a good man it may be that one dare dye. Properly [...]. it signifieth quickly or speedily, or hastily: but that signification cannot fitly a­gree to these places, and therefore it must be turned and translated [ It may be he departed.] Where the Apostle doth not speake of this secret worke of God precisely and peremptorily, but with an exception or limitation, warily and reuerentlie, least offence should be taken, and encouragement giuen there­by to the committing of euill. For if he had said simply and absolutely, he departed for this end, and he fled away that he might be conuerted: other Seruants might haue beene emboldned in wickednesse, and haue pretended the same cause, and haue runne away from their Maisters: who, beeing as­ked the cause why they tooke them to their heeles, would readily answere; It was that I might be conuerted to the Faith, as Onesimus was: hee ran away from his Maister, and was saued; I ranne away also that I might be saued. So then, the Apostle by this word, noteth out the speciall prouidence and meere goodnesse of God, ordering and gouerning this Fact, which is not to bee drawne into a generall practise. In the next place he addeth [ For a season:] the word signifieth for an houre, that is; for a small time, euen so much as Onesimus was trauailing from Colosse to Rome, from his Maister to Paule, by whom being conuerted, he was immediatly sent backe, which was no long time, but a very little while, euen as it were an houre, in comparison both of [Page 292] the time that he before had beene with him, and of the time hee was like to stay with him hereafter. Wherein also he seeketh farther to lessen his fault & offence by the circumstance of the time, as if he should say; If he had beene from thee any long time, or that thou hadst missed him many yeares, thy wrath might be harder to be appeased; but he hath beene from thee a small time, it is but as it were one houre, and therefore haue patience toward him, especially considering by his absence, thou shalt gaine this, that he shall ne­uer depart from thee hereafter, but remaine faithfull & profitable vnto thee many yeares. Thou maist well beare the lacke of him one houre, seeing thou shalt thereby get the aduantage of many months and yeares. There­fore he addeth, That thou shouldst receiue him for euer; that is, all the dayes of his life, vnto his death. Thus the phrase is taken in sundry places of the Olde Testament; Gene. 17, 7. when circumcision is called an euerlasting Couenant: the Passe-ouer is commaunded to bee kept holy by an ordinance Exod. 12, 14 for euer: whereby hee meaneth a long time, euen vnto the comming of Christ in the flesh. So if a Seruant would not go away from his Maister, because he loued him, and was well with him, the Maister should take an Aule and pierce his eare through against the doore, and he shall be his seruant Deut. 15, 17. for euer, that is; to the yeare of Iubile. So in this place the Apostle saith; Philemons Seruant should remaine with him for euer; that is, a long time, euen so long as hee should liue vpon the face of the earth. Lastly, when Paule saith, hee must be beloued [ In the Flesh, and in the Lord] he meaneth, both in thinges apper­taining to this life, and the life to come. In the Flesh, in regard of his seruice which he shall performe to his Maister, in matters belonging to this Mortall life. In the Lord, in respect of the common faith in Christ. This is the mea­ning of the words in this diuision: wherein (as we noted before) howsoeuer the Apostle doth purposely answere an obiection, yet in this answere also he propoundeth two new reasons, to moue Philemon to receiue his seruant. One is in the 15. verse, taken from the secret worke of Gods prouidence, which may be thus concluded:

• If the prouidence of God haue gouerned his departure, that by occasion thereof he is changed, for his good, and for thine, that he might bee saued, and thou better serued: then receiue him againe vnto thee:
• But the prouidence of God hath guided his departure, &c.
• Therefore receiue him againe vnto thee.

The second reason is contained in the 16. verse, because Onesimus of a Ser­uant, is m [...]de a Brother to Paule, much more to Philemon; and therefore to be loued exceedingly, being bound by a double band; to wit, in the Flesh, & in the Faith. In the Flesh, as a Seruant. In the Faith, as a Christian: whereas Paule had onely one cause to loue him; namely, the common Faith. This reason may be thus framed;

• If Onesimus of a bad Seruant be made a good Seruant; yea, more then a Ser­uant, euen a Brother much to be loued, then receiue him.
• But Onesimus is become more then a Seruant,
• Therefore receiue him.

Thus we see how the Apostle intermingleth Reasons with Obiections, and Obiections with Reasons. So then according to the former order and Inter­pretation of the words: the summe of them is thus much in effect: But thou [Page 293] will say vnto me; He ranne away from me. I graunt indeede, and cannot deny, but that his purpose was wicked, and I acknowledge the cause that mooued him to leaue thee, and to forsake thy house to be very leud; to wit, the feare of punishment for his offences, but looke, looke I say vnto the end, purpose, and counsell of God, in his departure from thee, which appeareth to be farre from the drift and intent of Onesimus; to wit, by his flight to bring him to Rome, by bringing of him to Rome, to direct him to me in prison, by directing of him to me, to conuert him to Christ, and by conuerting of him to Christ, to change him from a bad and leud, to a faithfull and profitable ser­uant. What said I, a Seruant; nay, a degree higher, euen a Brother. Con­sider therefore (I pray thee) how many waies thou art to respect this my sonne Onesimus, and to accept of him. For in that he is now ioyned to thee in the common fellowship of the Faith, through the great mercies of God in Christ, thou art bound to regard him hence-forth, not as an ordinary Ser­uant, but as a deare Brother in Christ, equall with thy selfe in the Couenant of grace, and the inheritance of eternall life: withall, remember how many waies he is ioyned to thee, rather then to me. He is for the common faiths sake deare, I confesse, to me, and tenderly beloued: but he is bound to thee by two bands; first, in respect of the flesh, in that he is of thy charge and fa­mily, he is thy Seruant, and an helper of thee in the meanes of thy outward maintenance, and withall, in the Lord Iesus (our common Maister) hee is thy Brother and fellow-heire of the same promises, being together with thee a member of his body. Now the more waies we are bound to any, the more we should regard them: he is deare indeede to me, but he is neerer to thee then me; and therefore he ought to be much dearer to thee, in regard of this coniunction betweene you.

Diuers points to be obserued From these verses, diuers worthy considerations doe arise, which are not vnprofitable to be obserued of vs. First, marke that the Apostle entitleth the shamefull running away of Onesimus, the Seruant of Philemon, by the Name of a departure. If we will speake properly, a departing is one thing, a running away is another thing. For albeit, euery one that runneth away departeth: yet euery one that departeth, runneth not away from his Maister, because he may depart by consent, either hauing leaue and licence, or that the time of his seruice is expired. So a little before, verse 11. he called him [ Vnprofitable] whereas hee might lawfully haue giuen him an harder Title. This was not done in regard of the offence, because it was small; but in re­gard of his repentance, because it was great. So he speaketh afterward ver. 18. If he haue hurt thee, or if he oweth thee any thing; whereas he might haue saide, he had robbed him, and stolne his goods from him: declaring that we should deale friendly and fauourably with those that are truely conuerted to God, we are not to augment and agrauate a Penitents offences, but to bee gentle and mercifull toward him, as often as we make mention of him. Such as haue repented, are by all meanes to be fauored, we cannot be of too milde a spirit toward them.

Secondly, in the Apostles answere to Philemons obiection, we may mark; that we are bound to forgiue and forget the iniuries and offences done vnto vs, when once God hath forguien and couered the sinnes committed against him, and receiued the Sinner that repenteth to mercy: when God maketh all thinges turne to our good that loue him, and thereby recompenceth by a double benefit, the losse and damage that we haue sustained.

Thirdly, we may obserue, that Christian Religion doth more strongly bind all persons to their particular callings, and maketh the knot greater then it was. For that which hee speaketh heere of a Christian Seruant, euen a Brother, is true of all callings in the Family and Common-wealth. For as a faithfull Seruant is more then a bare Seruant: so a Christian King is more [Page 294] then a King; a Christian Maister, is more then a Maister; a Christian Father, is more then a Father; a Christian Husband, is more then an Husband: so on the other side, a Christian Wife, is more then a Wife; a Christian Subiect, is more then a Subiect; and so of all the rest. Great is the Dignity and pre­heminence of our Christian calling, Col. 1, 13. which (as the Apostle speaketh) is a translating of vs from darkenesse, into the Kingdome of Christ Iesus, so that it is a royall prerogatiue which they want that are vnbeleeuers.

Fourthly, the Apostle, notwithstanding the great account hee maketh of this Seruant, doth not deny subiection to his Maister, nor exempt him from the condition of a Seruant, but he addeth, [ More then a Seruant.] He saith not, hee is no more a Seruant, but hee is more then a Seruant: so that our Christian 1 Cor. 7, 20. calling doth not abolish pollicy, and politique Constitutions, and Domesticall gouernment: but rather doth strengthen and sanctifie them. He that is called to the truth being a Seruant, must not bee discouraged and discontented, but reioyce in this, that he is the Lords Free-man.

Fiftly, when he stileth him [ A Brother] he doth after a sort signifie he is e­quall vnto him. For albeit, in the Common-wealth and priuate Family, it be necessary that some should be Superiours, and others Inferiours; and that this disparity and in-equality among men, be the ordinance of God: yet in the Kingdome of God and in Christ Iesus, there is no distinction; Gal. 3, 28, Col. 3, 11. There is neither Iew nor Graecian: there is neither Bond-man, nor Free-man: there is ney­ther Male, nor Female: for we are all one in Christ Iesus. When God will punnish sinne and the breach of his Law, he doth it without respect of per­sons. Such as are in greatest Dignity and highest place of authority vppon the earth, are subiect to sicknesses, to diseases, to death; so that (as the Psal. 82. 7. Pro­phet saith) Ye Princes shall fall like others. That which God laide in the begin­ning vpon mankind; Ge. 3, 19, 16 In the sweat of thy face shalt thou eate thy Bread, vntill thou return to the Earth: And to the Woman he said: I will greatly increase thy sorrowes and thy conceptions, so that in anguish thou shalt bring forth Children: What Man, or what Woman, can free themselues from this burthen, or deli­uer themselues from this punnishment? We see the high, subiect vnto them as well as the low, the rich as well as the poore, the Prince as well as the peo­ple. So on the other side, when God will bestow the graces of his Spirit that accompany saluation, hee distributeth them according to his pleasure, and respecteth not the outward person, hee maketh no difference betweene Bond and Free, betweene Maister and Seruant, but giueth where it pleaseth him: which serueth to teach patience and contentation to those that liue in lower places. God looketh vpon them, when he passeth many times by those that Luke 1. are greater in the world; yea, he filleth them when he sendeth the other empty away.

Sixtly, we may obserue, that he ioyneth loue with Christian Brotherhood, and calleth Onesimus [ A beloued Brother] not onely a Seruant, not only a bro­ther, but a Brother deare and beloued; signifying therby, that where a Chri­stian calling is found, there Charity and Loue is as a due debt required: so that if any man be conuerted, to become a true Christian indeede, & there­by is made our Brother (who before was a Christian only in Name & naked profession) euen for this cause we are bound to embrace him with the grea­ter loue. Euery man in his order to be loued, euen he that is no Christian, if it be Turke or Infidell: but whosoeuer is a right Christian, not onely in ti­tle, but in truth, must more specially bee loued of vs, and be deare vnto vs, who is neerely ioyned vnto vs as a member of the same body with vs, and is to be esteemed of vs, not so much another man from vs, Ephe. 2, 15. as one and the same man with vs. He that is out of Christ, is another from vs, he is diuers to vs, and yet is to be loued as a man, as one that beareth the Image of God.

Lastly, obserue, that the more causes there are of loue and coniunction [Page 295] one with another, the deerer and deeper ought our loue to be. There are many degrees of vniting vs together, now the more there are, the more de­grees should there be of loue betweene vs. The coniunction betweene the Maister and the Seruant in the priuate society, ought to be a cause of mutuall loue: but when to this naturall respect there is added a spirituall fellowship and communion in Christ, whereby the Seruant becommeth more then a Seruant, euen a Brother with his Maister; this requireth a farther degree of loue in them one toward the other. Thus we see sundry obseruations, and all very profitable offered to our considerations out of these words: we can­not stand vpon them all, and therefore we will onely select some of the prin­pall and cheefest of them.

‘ Verse 15. [ It may be that he therefore departed for a season, that thou shouldst receiue him for euer.]’ In these words we see, how he goeth about to mitigate the wrath and displeasure of Philemon, by teaching him to consider; that those thinges which were done peruersely and corruptly, are by the directi­on and determination of God turned to another end. For a ioyfull end and good issue in euils, is as it were a remedy offered vnto vs by the hand of God, to blot out offences. Paule therefore admonisheth Philemon, that he ought not now to be so greatly offended at the flight and running away of his Ser­uant, because it fell out to be the cause of good, not to be repented off. So then he warneth, that this departure of Onesimus from his Maister, is not to be waied and pondered by his purpose and meaning, but by the end & euent which was most wholesome and profitable. For by this meanes hee was brought to the Apostle, and by hearing of him, was instructed in the way of saluation, to the end that afterward he might bee made more diligent and faithfull to his Maister. Whereby we see, that when he saith [ Therefore hee departed for a season, that thou shouldst receiue him for euer:] It is not to be re­ferred to the purpose and intent of Onesimus flying away, who had no such thought or determination euer to come backe to his Maister againe, much lesse to come backe better or a beleeuer: but it hath relation to the proui­dence of God, disposing of his fault and flight to a good and gratious end. Doctrine 1. All things, e­uen sin it selfe, are turned by the prouidence of God, to the good of the e­lect. Heereby we learne for our instruction, that all things (euen sinne it selfe) are by the high prouidence of God turned to the good of the elect. Such is the infinite wisedome and power of God, that he bringeth euill to a good end.

We see in this place how the Apostle maketh the prouidence of God to turne the sinne of Onesimus to good, and to the benefit of himselfe and many others. For by running from his Maister, he came to Rome: by comming to Rome, he lighted vpon Paule: by falling into his company, he heard the Gospell preached: and by hearing the word, he was conuerted, which had not fallen out if he had not departed: so that his stealing and running away, turned by the goodnesse of God to his great benefit. So the sinne of Adam turned to the greater gaine and glory of the elect. To this purpose wee may profitably consider the vile and villainous act of Iocobs Sonnes against their Brother Ioseph, Gen. 45, 5. Acts 7, 13. who considereth that it was done by the maruailous prouidence of God, that being sold for a Bond-slaue, he might be aduanced to that honour and Dignitie, whereby he might nourish both his Father and Brethren in the years of Famine: therefore he said vnto them when he made himselfe knowne: Be not sad, neither grieued with your selues, that ye sold mee hither: for God did send me before you for your preseruation. The like we might say of the crucifying of the Lord of Life, he was deliuered into the handes of Sinners through the Treason of Iudas, and other wicked and curssed Instru­ments; for Iudas betrayed him, the Iewes accused him, and Pilat iudged him, whereof the Apostles say. Actes. 4. Act. 4, 27, 28 Doubtlesse against thine holy Sonne Iesus [Page 296] whom thou hast annointed, both Herod, and Pontius Pilate, with the Gentiles, and the people of Israell, gathered themselues together, to doe whatsoeuer thine hand and thy counsell had determined before to be done. So then, albeit they wickedly intended nothing but to shew their hatred, and testifie their enuie in the death of Christ, yet God brought another matter out of their mallice, and made his endlesse mercy to man appeare in his worke of Redemption. God would haue him dye, Caiphas would haue him dye, Pilate would haue him die, Iudas and the Iewes would haue him die; but God for our Redemp­tion, they for other ends, as Iudas for couetousnesse; and the Priestes for en­uy. The History of Iob is a plaine and direct proofe of this point that now we haue in hand: he was robbed of his goods, depriued of his Seruants and Children, through the rage and couetousnesse of his Enemies, and by the crueltie of Sathan: the Iob 1. and 2. enemies intended heerein to satisfie their owne co­uetousnesse; the Deuill purposed to bring the Seruant of God to dispaire: neither of thē aimed at any good to Iob: but God that ouer-ruleth and ouer swaieth all, had another end, to try his patience, to make knowne his Faith, to try his obedience, and to giue the deuill the foile & ouerthrow. Thus then we see, that all things (whatsoeuer they be) are ordered and disposed by the prouidence of God, to the good of those that belong vnto him, euen then when they doe not intend it.

Reason 1. The reasons of this Doctrine are apparant, to settle our hearts and con­sciences therein. The first is, the infinite wisedome and vnsearchable power of [...]od, who, as the Apostle teacheth, 2 Cor. 4, 6. bringeth light out of darkenesse, & worketh by contrary means, such as men count foolishnesse, 1 Cor. 1, 21. as to saue men by the foolish preaching of the Gospell, that is; which is esteemed among the wise men of the World no better then foolishnesse. When Christ would make a blind man see, and restore his sight vnto him; Iohn 9, 6, 7. He spat on the ground, and made Clay of the spittle, and annointed the eyes of the Blinde with the Clay. A naturall man would thinke this had beene a way and meanes (iudging by humaine reason) rather to make a man that seeth to be blind, then a man that is blinde to see. Christ was able to haue healed him with a word, or to haue giuen vnto him new eyes: but he chose rather to vse these weak means, that in themselues had no power or strength in them.

Thus was Naaman the Syrian cleansed of his foule Leprosie, whereas he imagined the Prophet would come 2 Kings 5. forth vnto him, lay his handes vpon him, and call vpon God for him, it pleased God to worke by other meanes, and to cleanse him by washing seauen times in Iordan. We see this in no­thing plainer, then in the glorious worke of our Redemption. The Lord Ie­sus, Hebr. 2, 13. By death, ouercame death; by humbling of himselfe beneath all, Phil. 3. he was exalted aboue all. By making himselfe poore, he made many rich. By suffering himselfe to be condemned, he hath brought vs to be iustified and saued. Thus he also dealeth with his owne Children; hee bringeth men to Heauen by Hell; he leadeth to immortalitie by corruption; he guideth them through fire and water to set them in a wealthy place. He worketh not by ordinary waies, by extraordinarie, so often as it pleaseth him. When hee would comfort, he terrifieth; when he would raise vp, he casteth downe; when he would re­uiue, he mortifieth; when he would exalt, he bringeth low; when he would make a man rich, he maketh him poore.

This it is which Hannah setteth downe in her Song of Thanks-giuing; 1 Sam. 1, 6, 7, 8. The Lord maketh poore, and maketh rich; bringeth low, and exalteth; the Lord killeth, and maketh aliue, bringeth downe to the Graue, and raiseth vp. This also the Prophet Esay 28, 21. Esay signifieth; The Lord shall stand as in Mount Perazim, he shall be wrath as in the Valley of Gibeon, that hee may doe his worke, his strange worke: and bring to passe his Act, his strange Act. This is one of the workes, of the strange workes: one of the actes, of the strange actes of God, when he [Page 297] turneth euill into good, and ordereth the wicked actions of men to the glo­ry of his Name, and the good of his Children.

Reason 2. Secondly, it is the pleasure of God to confound the wisdome of Man, that cannot attaine to great matters, but by great meanes. For 1 Cor. 1, 27 God hath chosen the foolish thinges of the World to confound the wise, and GOD hath chosen the weake things of the World, to confound the mighty things, And vile thinges of the World, and things which are despised hath God chosen, and things which are not, to bring to naught things that are, that no flesh should reioyce in his presence. God disposeth of all things as pleaseth him, and oftentimes crosseth the deuises of men. They intend one thing, but God bringeth to passe another: they pur­pose one end, but he will haue another come forth, to teach mans wisedome to be but foolishnesse.

Reason 3. Thirdly, he expresseth his wonderfull loue, making all things that fall out in the world to serue his Church. True it is, the Church of God is beset with many enemies, that as wilde Boares seeke to roote it out of the Earth, as the Deuill which is the Captain of this Army, vnder whose Banners are gathered together the wicked world, the flesh, hell, death, sin; all which multitude as a great hoast muster together, to work the vtter ouerthrow thereof: yet God that sitteth in heauen, maketh all their endeuours and enterprises further the saluation of his Church. This the Apostle teacheth; Rom. 8, 28. We know that all things worke together for the best vnto them that loue God, euen to them that are called of his purpose. He blesseth their troubles and afflictions, and worketh in them patience vnder the crosse, humility in suffering, and experience of his mercies, and maketh them confesse, that it was good for them that they haue been af­flicted. We see this euidently in the example of Iobs troubles and torments that he endured, there were many work-men set on worke to wast his goods, to destroy his Children, to kill his Seruants, to afflict his Body, to torment his Soule, all ayming at this to bring him to despaire, and all these Wheeles were set to moue by the Deuill: but the Lord out of their sinnes wrought his great good; Iames 1, 3, 4 Rom. 5, 3, 4. Making tryall of his Faith to bring forth patience; and patience, experience; and experience, hope; and hope maketh not ashamed. So then, see­ing God is able to work, and doth work, both aboue, and contrary to means that men imagine, seeing he confoundeth the wisedome that is in man, and maketh manifest the abundance of his loue to his people, in turning al things that fall out to their good, and making them serue them: we conclude, that Gods prouidence disposeth and ordereth all actions, whether they be good or euill, for the benefit of such as feare him, he will make all things that come to passe, to serue them that serue him.

Obiection 1. This doctrine of Gods prouidence is a firme piller of our faith, and a fun­damentall point of our Religion, and therefore it is throughly to be cleered, and the questions to be answered that they may be raised against it. First, it may be obiected, that if God gouerne all things by his prouidence, it skilleth not what we do, whether we doe good or euill, seeing his will must come to passe, and we cannot change it. It seemeth no matter whether we heare the word, or pray, or labour to doe well, inasmuch as his will must be accompli­shed. Answere: I answere, that this is a false and wicked conclusion, which is founded vpon our owne deuise, but doth not follow vpon his prouidence. For albeit, he order all thinges, yet he hath appointed vs to vse the meanes. It is a great error and ignorance to separate the decree of God, and the endeuour of man which he would haue coupled together. Rebecca the wife of Isaac, had heard it from the mouth of God that could not lie, Gen. 25, 23. Mal. 1, 2, 3. Rom. 9, 12, 13 that her two sons should make two Nations, and the elder should serue the younger; whereby she knew that Esau could not kill Iacob, howsoeuer he threatned, and whatsoeuer he inten­ded, yet did she not tempt God, nor presume carelesly vpon his prouidence, but she vsed the ordinary meanes to saue and preserue the life of Iacob, and [Page 298] sent him to her Kindred out of his Brothers reach: which she did not in di­strust, but in faith. The like we see in Paule when he was in the Ship, and the Angell of God had told him there should be no losse of any mans life, but all should come safe (though with much danger) to the land: yet he saith vnto them; Acts 27, 31. Except these abide in the ship ye cannot be safe. Christ our Sauiour prai­eth to his Father Iohn 17, 5. to glorifie him, and yet he was sure and certaine of it be­fore, to teach vs, that as we beleeue Gods prouidence, so we must vse, and not refuse the meanes that he hath ordained. But of this we haue spoken else where Num. 20, 13 more at large, and therefore will passe it ouer.

Obiection 2. If all things come to passe by the vnchangeable decree of God, then no­thing is done freely: and so the liberty of the Creatures will is taken awaie. Answere. I answere, a thing may be done by the vnchangeable counsell and necessary decree of GOD, and yet changeably, and contingentlie, and freely, in re­spect of diuers causes by which it is produced: so that Gods vnchange­able purpose and mans free will may stand together. Wee see this in the History of Christes Passion; Iohn 19, 36. the Souldiers brake the bones of the Theeues that were crucified with him, but his bones were not broken. How came this to passe? In their owne nature they might haue beene broken, as well as not broken, as well as the Theeues were: and if we consider the Souldiers, in respect of the Nature of their will, they might haue chosen the one or the other. But in regard of Gods will and purpose, it was necessary they should not be broken, that the Type might be fulfilled, and that the Scripture might be accomplished.

Obiection 3. If God rule all by his prouidence, how is it that there is so great confusi­on and disorder vnder the Sunne? How is it, that euill men prosper and flou­rish, and the godly are driuen to the wall, and to the worst? How is it, that there are so many Murthers, Blood-sheds, Cruelties, and Riots. Answere. I answere, the faithfull are afflicted in this World for their good; 1 Cor. 11, 32 That they should not be condemned with the World, as the Prophet confesseth it in his owne experi­ence. On the other side, the vngodly receiue Gods blessings for their far­ther condemnation, and to make them in-excusable before the iudgement of God.

Moreouer, there is no disorder in the Worlde in respect of God, albeit there be confusion in respect of Men. For there is order in the greatest dis­order that hapneth among vs. Hence it is that the Wise man saith, Eccle. 3, 11. God hath made all things beautifull in his time. Euen those thinges that seeme most foule and deformed in our eyes, are yet faire and beautifull, being sent as iust and due punishments from God, as the execution of his wrath and vengeance, for the wickednesse and vnthankefulnesse of the World, and for the tryall of the Faith, patience, and obedience of his Seruants. When peace maketh vs secure, and securitie bringeth a forgetfulnesse of GOD, an abuse of his blessings, and a breaking out into all excesse: are not the Sword, the Pesti­lence, and Famine, iustlie sent vpon vs of GOD? When we see men thriue by oppression, and get their goods with Couetousnesse, vniust dealing, de­ceit, and vnmercifulnesse to the poore; is it not a iust reuenge from Gods owne hand, that an vnthrift should arise, and ryotously was the goods that haue been naughtily and wrongfullie gotten? Marke a little (I beseech you) the example of Dauid, the deare Childe of God, so often commended in Scripture. He committed Adulterie with the Wife, and caused her Husband to be slaine by the Sword of the Ammonites, wherein he sinned greeuously, and prouoked the Lord exceedinglie. For he is threatned by the Prophet, and the threatning is performed. Nathan is sent vnto him to shew him his sinne, to denounce the chasticement of God, and so to bring him vnto re­pentance; he saide: 2 Sam. 12, 10, 11. The Sword shall not depart from thy House; Beholde, I will raise vp euill against thee out of thine owne House, and will take thy Wiues [Page 299] before thine eyes, and giue them to thy Neighbour, and he shall lie with thy Wiues in the sight of the Sunne, &c. This was the punnishment that was threatned, which was most iust in respect of God that did decree it, in respect of Nathan that did denounce it, and in respect of Dauid that did deserue it. See now, how it was brought to passe in the house of Dauid. First, Amnon his Sonne 2 Sam. 13, 14 and 16, 22. defileth his Sister Tamar: then Absalom another of his Sonnes, in reuenge of that Incest, slayeth his owne Brother, and afterward rebelleth against his Father, gathereth a power of Men, and driueth his Father out of Ierusalem, and when he commeth thither, by the counsell of Ahithophell, he causeth a Tent to be spread, and in the sight of all the people, went in and lay with his Fathers Wiues. Heere are sundry deuillish and wicked practises, Incest, Murther, Rebellion, treason, all abhominable enormities: and yet God saith; 2 Sam. 12, 12 He did all these things. These sinnes were most foule and filthy to looke vp­on, as they were the inuentions of the Deuill, the perswasions and practises of euill men: but as they are punishments sent of God vpon Dauid for his offen­ces, they were beautifull in their time, they were the righteous sentence of a iust Iudge, who cannot deale vniustly in iudgement. Thus much of answe­ring these few Obiections: Now let vs proceede to conclude some Vses out of this truth.

Vse 1 The Vses that will arise from hence, are many, but wee will onely touch the principall. This Doctrine serueth for reproofe, for comfort, and for obedience. For, it serueth to reprooue and conuince sundry persons, that eyther know not, or knowing, doe abuse this prouidence of God, whereby he taketh care of all thinges that are in the World, and directeth them to a right end. And first of all, we set against it, and oppose vnto it, the dreames and dotages of Atheists, Epicures, Libertines, and such like Wretches, who either deny wholy there is a God, or make him sit as idle in heauen, as them­selues are vpon the earth: so that, albeit he know and see all thinges, yet hee worketh or ordereth not the speciall actions of men that fall out. These are they that pull God out of his Kingdome, and set vp Chance and Fortune as an Idoll, and make it their God. We must all learne and confesse, that the Lord, that is the Creator of Heauen and Earth, is also the Ruler and Gouer­nor of all (euen the least) Creatures. The whole world, from the highest hea­uen to the center of the Earth, is subiect to his prouidence. He worketh all things according to the counsell of his owne will: he giueth life and Acts. 17, 28 breath, he preserueth them: so that nothing commeth to passe without his appoint­ment. Whether they be things with life or without life; with reason, or with­out reason; generall, or particular; euill, or good; Angels, or Men; necessa­ry, or not necessary; all are ruled by his decree. So then, Chance & Fortune are words of the Gentiles, and are blindly vsed by such as are called Christians, whereas nothing can be done without his will and working, who is omni­potent. What seemeth more casuall then the Lot? Yet, The lot is cast into the lap, but the whole disposition is of the Lord. Prou. 16. 33. This is it which our Sauior teacheth: Math. 10, 29 30. and 6, 26. Are not two Sparrowes sold for a farthing, and one of thē shall not fall on the ground without your Father? Yea, and all the haires of your head are numbred. So that we see, Chance and Prouidence cannot stand together, but the one ouerturneth the other. Secondly, it reproueth such as frō hence take encouragement to commit sin, to breake out into sundry outrages, or to liue securely, because God can turne it to our good, and maketh it serue to set forth his mercy. This is that presumption and sin of rebellion touched by the Apostle. Why do we not euill that good may Rom. 3, 8. come thereof, whose damnation is iust. So in another place; Rom. 6, 1, 2. What shall we say then? Shall we continue still in sin, that Grace may abound? How shall we that are dead in sinne, liue yet therein. We con­fesse indeed, that God is the Soueraigne cause of all euents that are brought to passe, and whatsoeuer the enemies of the Church intend and enterprise, [Page 300] whether the Sonnes of Men, or the Deuill and his Angels, he staieth and hin­dreth, or represseth and disappointeth, and alwaies disposeth it to the good and saluation of his children. Neuerthelesse, this doth not excuse or free the Instruments that he vseth from fault. They do the will of God blindly and ig­norantly, but they do crosse his will openly and purposely: so that his proui­dence doth not exempt the wicked from their euill doing. Dauid knew well enough, and confesseth as much, that Shemei was sent of God most iustly to cursse him, and to raile vpon him, when he fled from the face of his son Ab­solon: yet in his last speach to the King his Sonne, he doth not defend him or excuse him, 1 King. 2, 8, 9 But giueth charge and commaundement to be reuenged of him, and not to account him innocent. If then euill instruments cease not to be guilty be­fore men, much more faulty shall they be before the iudgement Seate of the Almighty, and much lesse shall they escape punishment for transgressing the Law of God. For howsoeuer wicked men be well moued by God to execute his worke by them, who may vse any of his creatures according to his owne power & pleasure; yet in asmuch as they (being moued of God) do peruerse­ly and crookedly, and wickedly moue themselues, to will and work euill, so that themselues are the workers and causers of their own euill works; where­by it commeth to passe, both that they grieuously offend God, and afterward seuerely punished of him. Wherefore such as resist God, & rebell against his law, and striue against his will, cannot say they haue done his will, inasmuch as they had no purpose to keep his ordinances, & therefore make themselues subiect to all his iudgements. Lastly, this reproueth the Church of Rome, that among many slanders cast out against vs, are not ashamed to lay to our charge that we mainetaine, that God is the author of sin. We hold, we teach, priuat­ly, publikely, by word, by writing, in Schooles, in Churches, that God is not the author of sin, but the deuil & mans own corrupt wil: & whosoeuer teach­eth and preacheth otherwise, if it were an Angell from heauen, we hold him accurssed. Hence it is that the Prophet saith, Psal. 5, 4. Thou art not a God that loueth wickednesse, neither shall euill dwell with thee. So the Prophet Habakuke, Hab. 1, 13. Thou art of pure eyes, and canst not see euill: thou canst not behold wickednesse. Likewise Zephany saith; Zeph. 3, 7. The iust Lord is in the midst thereof, he will do none iniquity. In like manner the Prophet Zachary saith; Zach. 8, 17. Let none of you imagine euill in your harts against his neighbour, and loue no false Oth: for all these are the things that I hate, saith the Lord. Thus we heare that he loueth righteousnesse, and hateth wickednesse, so that he is the authour of all good, of no euill. If we would heare this farther opened, the Apostle Iames is a witnesse of it; Iam. 1, 13, 14 Let no Man say when he is tempted, I am tempted of God, for God cannot be tempted with e­uill, neither tempteth he any man: but euery man is tempted, when he drawn away by his owne concupiscence, and is entised. This is the conscionable Doctrine of pietie, and the contrary wee renounce and abhorre as open blasphemy. This also is the opinion of all our Teachers that euer were among vs, as were easie to shew Calu. instit. lib. 1. cap. 18. by infinite Testimonies out of their writings, if it were neces­sarie: Nay, which is more, we teach no more then the Schoole-men of their owne side, the Men of their owne Religion, the Doctors of their owne pro­fession. First, I will declare what we hold touching Gods prouidence orde­ring all thinges, euen sinne it selfe, which is out of order: and then confirme the same out of Popish Writers, thereby to stop their mouthes, and to aun­swer the false imputations that are laid vpon vs, that if they will not see what we hold, yet they may vnderstand themselues; or if they wil needs condemne vs, let them condemne their own Prophets. That which we God work­eth in sin three waies. teach of Gods actions concerning sinne, may be reduced and referred to these three heads. First, he is the Vniuersall cause of all things, he sustaineth mankinde, that in him he liueth, and mooueth, and hath his being; yea, he vpholdeth the bee­ing and moouing of all his Actions, good and bad: insomuch that no Man [Page 301] could mooue hand or foote to an Action, no nor haue beeing himselfe, if God sustained and supported not: so that the act is of God, as also the acti­ons of all Creatures.

Now, if they will not be ignorant, but take knowledge of their doctrine, Occham. qu. 5. lit. K. many among them affirme full as much, that God is immediatly the first cause of all thinges, produced by the second causes: but of things euill, he is the mediate cause, in that he produceth and preserueth the Creature that is the mediat cause of euill. So likewise another saith; Bartol. Med in [...]. 2. qu. 93. art. 6. pag. 496. A Sinner when hee sinneth, doth against the law and will of God in one sense, and in another not against them. He doth indeede against his signified will, and against his pre­cepts and prohibitions, &c. but against the will of his good pleasure he doth not, nor against the effectuall ordination of God. In this maner and meaning write many others, Bann. 1. part. qu. 49. art. 2. that no sinne falleth out beside the will and intention of God.

Secondlie, we teach that God being free to bestow where he will, to re­straine where he will, and being bound to none, doth with-hold his Grace, & withdraw his spirit, and leaue the wicked to themselues: whervpon it fol­loweth, that their minds are blinded, their harts are hardned, and they can­not chuse but sin. But how, may some man say, doth God harden? I answer, not by inspiring euill into men, not by creating any sin or corruption in their will, which was not there before (as he doth grace in their heart) but by de­nying them the power of his grace which might mollifie them, and by offe­ring them sundry obiects, which they conuert into occasions of sinne, and by deliuering them ouer as a iust Iudge to the tentations of Sathan; whereby they are ouercome, and haue neither power nor will to stay themselues. For when God departeth, how can it be but Sathan should come in place? This is not strange Doctrine among the Papistes themselues. One saith; Occham. 3. qu. 12. lit. yy. that GOD is a debter to no man, and therefore he is bound neither to cause that Act, nor the contrary, nor yet not to cause it: but the will of the Creature by Gods Law is bound not to cause the act; and so consequently sinneth by doing it.

Lastly, we teach that God doth both order or ordinate the sinne that is committed, which is nothing else but a directing of it as pleaseth him, that it goe not beyond his will, neither otherwise then seemeth good in his wise­dome. Sometimes he restraineth it that it shall not passe nor proceed farther then he appointeth, who giueth bounds vnto the Sea. Sometimes he turneth it to another end then the person intended that practised it. Both these we see euidently in Iobs tentations. The Deuill desired nothing more then to destroy body and soule, but God restrained his rage, & appointed how far he should goe, and what hee should not doe, and wrought Iobs greater good by his greatest mallice. Sometimes also hee maketh way for sinne to passe, that thereby he may punnish one sinne with another. And doth not the Church of Rome teach as much? Yes, fully as much. Bellarmine in the third Tome of his Controuersies, saith as much, Bellar. de a­miss. grat. lib. 2. cap. 13. that God not onely permitteth the wic­ked to do many euils, neither doth he onely forsake the godly, that they may be constrained to suffer the thinges done against them by the wicked; but he also ouer-seeth their euill wils, and ruleth and gouerneth them, he boweth and bendeth them by working inuisibly in them. Thus wee see, that if our Aduersaries looke well into their wordes, and know their owne voyce, t [...]y shall not neede to exclaime and cry out against vs, that we make God the Authour of sinne, seeing the same speeches in the same cause are vsed by themselues. We freely confesse, that God willeth nothing that is formally sinne, as he willeth that which is good; but he hateth it, and forbiddeth it ab­solutely; Esay 30, 21. Rom. 2, 15. within vs by the light of his holy spirit, Deut. 27, 26 and without vs by the light of his holie word.

The first entrance of sinne into the World, was by the voluntarie action of mans will corrupting it selfe, God inspiring or infusing no euill into it. To conclude, let vs know, that as we all agree that euery Act is of God, so wee must take a difference between the action, & the euil that is in the action. The action it self is of God, but the defect or disorder of the action, is from the In­strument, which beeing corrupt, can it selfe bring foorth nothing but that which is corrupt. If a man spurne forward a lame Horse that halteth down right, in that he mooueth and goeth it commeth from the Rider, but in that he halteth, it is from the Horse himselfe. If a man cut with an euill Knife, he is the cause of the cutting, but not of euill cutting, but the badnesse of the Knife is the cause. Or as a cunning Musition, that plaieth vpon an Instru­ment that iarreth and is out of tune, the sound is from him that playeth, who obserueth due proportion of time, and a right order of striking, but in that it iarreth, it is in the Instrument it selfe. The like we must hold of Gods pro­uidence ouer wicked men and Angels, and all their actions, hee putteth no wickednesse into them, but he ordereth and gouerneth that which he find­eth in them, and bendeth it by his infinite wisedome and power to a farre o­ther end then the euill Instrument intended. The whole cause of sin is true­ly and properly in Satan, and in our selues.

Vse 2. Secondly, this Doctrine serueth greatly to comfort vs, both in prosperity and aduersitie, and that for the time to come wee should repose our whole hope in God. For seeing all thinges come to passe by the prouidence of God, so that not so much as sinne it selfe is committed without his will, it is a great comfort many waies to Gods Church and chosen Children. Wee know that hee can moderate, and will moderate the rage of the Deuill, and the mallice of wicked men, that they shall not hurt or hinder their Saluation. For the Deuill is the Lordes Seruant or slaue, to worke his will, albeit he do it vnwillingly and by compulsion. The Prophet Dauid saith, Psal. 16, 8. The Lorde is at my right hand, therefore I shall not slide. And when his Souldiers were purposed to stone him to death, he was in great sorrow and heauinesse, 1 Sam. 30, 6 But he comforted himselfe in the Lord his GOD. If then we cast vp our eyes, and behold the prouidence of God euermore watching ouer vs, wee shall not doubt of the loue and goodnesse of God, nor of deliuerance to come from his hand, albeit we see no ordinary meanes, but all thinges goe a contrarie way. This made the holie Man Iob say; Iob 13, 15. Though the Lorde would kill mee, yet will I trust in him. And the Prophet, Psal. 23. Though thou cast me into the place of Dragons, and into the shaddow of death, yet will I feare none euill. The church being in great perplexity and danger in the daies of Mordecay, he was not without comfort, he liued not without hope, hee ceased not to vse lawfull meanes for the deliuerie of it, he was not at his wits end, nor dispaired of an happy issue, because his heart was grounded and established in the Doctrine of Gods prouidence, as appeareth by his wordes to Ester: Est. 4, 13, 14 Thinke not with thy selfe that thou shalt escape in the Kinges House, more then all the Iewes, for if thou holdst thy peace at this time, comfort and deliuerance shall appeare to the Iewes out of another place, but thou and thy Fathers House shall perrish: and who knoweth whether thou art come to the Kingdome for such a time.

Againe, this prouidence of God in euery thing, teacheth contentation of minde in euery estate; yea, in aduersity when we lie vnder the Crosse, so that all thinges goe against vs; forasmuch as Gods prouidence hath appoin­ted vs our lot and portion. When we liue in peace, and haue abundance of outward meanes to maintaine vs; as plenty, riches, health, pleasure, friends, libertie, and such like, we must remember from whom they come, and so be put in mind to be thankfull for them, because they come not to vs by chance, but by Gods prouidence: so that we must not barely looke vpon them, nor wholely rest vpon them, but behold his goodnesse and blessing in them. For [Page 303] if wee consider that all prosperitie commeth from him; as Meate, Drinke, ease, peace, and all plenty, who is not pricked forward, and stirred vp vnto Thankesgiuing towards so louing and bountifull a Father? Hence it is, that the Apostle saith, 1 Thes: 5, 18 In all thinges giue thankes, for this is the will of God in Christ Iesus. The Prophet Esay, complayneth of the vnthankefulnesse of the Iewes towards GOD, Esa. 1, 4, 5, 6, 7 I haue nourished and brought vp Children, but they haue rebelled against mee: the Oxe knoweth his Owner, and the Asse his Mai­sters Cribbe, but Israell hath not knowne mee, my people hath not obeyed mee. The Prophet Dauid dealt otherwise, and behaued himselfe with greater du­tie, teaching vs all what to doe, when hee saith, Psal: 116, 12 What shall I render vnto the Lord for all his benefits toward me? I will take vp the cup of saluation, and prayse the name of the Lord. But when these outward things, whereby life is main­tained do faile vs, we must not faile to remember whence famine, warre, pe­stilence, sicknesse, trouble, and affliction come, that there is no euill in the City which the Lord hath not done.

Moreouer, let vs depend vpon him for the time to come, assuring our selues that he will not leaue vs, nor forsake vs. He giueth vs euery day experience of his mercies, so that by remembrance of benefits receiued from him, wee cannot doubt of his fauour toward vs. Lastly, this should bee a very strong reason vnto vs, not to be vnmeasurably dismayed, nor excessiuely offended, when offences and great euils breake out among vs, as oftentimes it falleth out; whereby many are ready to shrinke backe, and others are much disquie­ted to see the Church of God so troubled. We are not to thinke it strange, or to forsake the faith through these scandals: for God would not suffer any euill to come to passe, vnlesse out of that euill hee were able to bring good; and out of that sinne to bring forth righteousnesse, to the glory of his great name, and for the saluation of his deere Church. Hee would neuer haue left Adam vnto himselfe, if he had not determined out of his fal, to gaine praise to himselfe, and to prouide better for his people. It is necessary that offences come, but woe to that man by whome they come: Let vs not therefore fret our selues because of the wicked men, neyther be enuious for the euill doers, for they shall soone be cut downe like grasse, and shall wither as the greene hearbe. And we must rest, and be resolued assuredly, that God dooth not al­low or fauour their sinne, nor purposeth to free them from the guilt and pun­nishment of sin, howsoeuer he turneth their wicked purpose to a good end. For sinne 1 Iohn 3, 4 Iohn 8, 44. is the transgression of his Law. But God neuer swarueth nor stay­eth from the strait rule of his owne will, neither putteth wickednes into man; but as the earth affoording sap and moysture as well to the euill trees, as the good, cannot be reproued, because the cause why the euill trees bring forth euil fruit is of themselues and their owne nature, or as the Sunne that rayseth euill smels, and noysome fauors from vnsauoury puddles, cannot iustly bee found fault withall, because the reason thereof is not in the Sun beames, but in those corrupt places; euen so, when God disposeth to good endes the sins of men that proceed from the instigation of the Deuill, and abide in the vn­godly themselues, he cannot be called the cause or author of sinne, although by his prouidence he moueth all thinges, yea, euen the vngodly, that are not able to moue or remoue themselues.

Vse 3 Lastly, seeing Gods prouidence extendeth to euery thing that is, and dis­poseth it according to his owne pleasure, it directeth vs in our obedience, & putteth vs in mind of a Christian duty; namely, to be patient in al aduersity. If we consider that nothing can befal vs, but that which is sent by the father­ly wil and counsell of God, who hath alwaies iust causes to exercise his chil­dren with chastisements, eyther to try them, or to humble them: we shal learn to submit our selues to him, Psal: 39, 9 to hold our peace because he hath done it, and to keepe silence that we offend not against him. This wil keepe vs that we do [Page 304] not rage against second causes, that we do not mutter and murmure against God, that we seeke not reuenge against our enemies. We are ready in sicknes to complaine, in pouerty to repine, in iniuries and oppressions to retaile and returne like for like, and in all troubles to be impatient, and to vse vnlawfull meanes to deliuer our selues, not attending the Lords leisure; and the reason is, because the prouidence of God is not learned of vs, wee cannot depend vpon him, we know not that he hath all things in his power to employ them to his glory, and to vse them to our good. We heard before, that Ioseph was sold by his owne brethren, & made a seruant and slaue to the Egiptians. If he had only cald to mind the vnkind & vniust dealing of his vnnatural brethren, could he haue retained a brotherly affection toward them? Could he forgiue the wrong offered vnto him? Could he haue repressed his rage, and staid him selfe from reuenge and recompence, to giue them according to their deedes and deserts toward him? But when he lifted vp his mind to the Lord, and saw how God had disposed their treachery to another purpose then they meant or imagined, he forgaue them their offence, hee inclined to mercy, and of his owne accord did comfort his Brethren, saying; Gen. 45, 3, 7, 8. But now bee not sad, neyther greeued with your selues that ye sold me hither, for God did send me before you, to saue you aliue in this land, and to preserue you by a great deliuerance: Now then, you sent me not hither, but God himselfe, who made me a Father vnto Pharaoh, & Lord of all his house, and Ruler throughout all the Land of Egipt. So the holye man Iob, if he had rested in the roberies of the Caldeans & Sabeans, by whom he was hurt and annoyed, had by and by bin kindled with wrath, and set on fire to work reuenge; but because hee ascended higher, and acknowledged the work of a superior hand, he possessed his soul with patience, & comforted himselfe with this notable saying, left vnto vs for our imitation, Iob. [...] 21. & 1, 10. The lord hath giuen, & the Lord hath taken away, as it pleaseth the Lord, so is it com to passe. The like we might say of Dauid, when Shemei cursed him, as he fled to saue his life, 2 Sam. 16, 9, 10, 11. And Abishai the son of Zeruiah said vnto the King, Why should this dead Dog curse my Lord the King? Let me go now I pray thee, & take away his head. He an­swered again, What haue I do with you yee sons of Zeruiah? For he curseth, euen because the Lord hath bidden him curse Dauid; Who dare then say, wherfore hast thou done so? Behold, my son which came out of mine own bowels, seeketh my life, then how much more now may this son of Iemini? Suffer him to curse, for the Lord hath bidden him. He knew that Gods prouidence would turn this to the best, & therfore he was ready to forgiue the wrong which this wicked man mea­sured vnto him. Thus doth the Apostle Peter speak comfortably to the peo­ple that gaue their consent to the killing and crucifying of Christ whom God raised from the dead, Acts 3, 15, 17, 18. Now brethren, I know that through ignorance ye did it, as did also your Gouernors; but those thinges which God before had shewed by the mouth of all his Prophets, that Christ should suffer, hee hath thus fulfilled. Such therefore as are malicious, to desire reuenge and cannot be intreated to mo­derate their anger, neuer vnderstood the Doctrine of Gods prouidence. We haue indeede many excellent reasons, and notable Meditations to mooue vs to put vp wronges that are done vs, and to roote out of our hearts the weede of reuenge; and instead thereof, to set the soueraigne plant of patience and long-suffering, brought out of the Garden of God, which is the Scripture, that it may growe and flourish among vs. And neuer was there more need of them, neuer was there lesse practise of them; for nowe the manner is, (as one Perk. on Gal. 5, 22. truely speaketh) a word and a blow, a worde and a stabbe, a word and a Writ. Hee that hateth his Brother, 1 Iohn 3, 15. Iames 1, 19. is a Man-slayer, for rash anger, is the Fore-runner of murther, and a degree and steppe to murther. God is of a patient Nature, and slowe to anger; Christ Iesus Math. 11, 29 is meeke and lowly, whose example we ought to remember, that we may represse all chol­ler, and so finde rest vnto our soules: for hee forgiueth more to vs, then we [Page 305] can forgiue to others. The wrath of God hangeth ouer all their heades that retaine wrath; for such as will not forgiue, are in danger neuer to bee forgi­uen, seeing we aske forgiuenesse, as we our selues do forgiue. It is a proper­ty of loue to suffer and beare, and it is a note of iniustice to reuenge our owne quarrels; for we take away the honour of God, and make our selues the par­ties that receiue wrong, the witnesses that accuse, the Iudges that condemne, and the Executioners that punnish, which is against all Lawe of God and Man.

Lastly, al wrongs done to vs by wicked men, come by Gods prouidence, to which we are to submit and subiect our selues, knowing what he is able to do, and what he hath promised to do toward vs, euen make all things fal out for our comfort and saluation. When Saule persecuted Dauid in the wilder­nesse, and had enclosed and compassed him round, ready to fall vppon him, 1 Sam. 23, 27, 28. there came a Messenger to Saule saying, Hast thee and come, for the Philistims haue inuaded the Land: Wherefore, Saule returned from pursuing Dauid, and went against the Philistims. They were the meanes of Dauids deliueraunce, but they had no purpose to do him good, or to deliuer him out of the hands of Saule, or to free him out of trouble; for their intent was wicked, ambition moued them, malice carried them, reuenge furthered them, and couetousnes resolued them to go to worke, and inuade the Israelites. Neuerthelesse, the Lord vsed their vnlawfull act to his owne glory, and ouer-ruled them to doe that which they neuer dreamed, euen to be the Instruments of preseruing Da­uid, that was neere to death.

To conclude, by all these things it appeareth, that the Doctrine of Gods prouidence, is the ground of all godlinesse; but where it is denied, the foun­dation of Religion is pulled asunder. For, vntil we know and consider, that nothing hapneth by hap-hazard, but all things are swayed by the determina­tion of the most highest, Psal. 29, 3. & 147, 8. & 136, 25. and 33, 16. and 75, 7. Iob. 37, 5, 6. so that a drop of rain doth not fall, a puffe of wind doth not blow, a clap of thunder doth not sound, a flash of lightning doeth not shine, an Arrow of famine cannot flye, a plague of pestilence cannot de­stroy, a iudgement of Warre cannot arise without his appointment; we shal neuer be thankfull for his benefits, we shal neuer be patient in troubles, wee shall neuer conceiue hope of deliuery out of our aduersities. And thus much of Gods prouidence in the departure of Onesimus out of the house of Phile­mon, which beeing euill, God turned it to good as well of him that depar­ted, as of him from whom he departed.

‘[ That thou shouldest receiue him for euer.]’ Heere we see, that the Apostle to a losse of small continuance, opposeth a perpetuall vse, that the Mayster should gaine of his seruant. For to perswade him to patience in regard of his losse and hinderance, and to preuaile with him to be reconciled toward him that had so offended him, and caused his losse; he doth assure him of gaine & aduantage; namely, that his short departure should recompence him suffici­ently, with a continuall possessing of him, beeing assured to retaine him for euer. Doctrine 2. God taketh from his Ser­uants outward commodities, to bestow vp­on them grea­ter. We learne from hence, that God doeth oftentimes take away from his seruants, many outward and earthly commodities, to the end hee might be­stow vpon them, both mo and greater blessings. When the Mother is deter­mined to weane her childe, and take away the brest from him, it is not to fa­mish him, but to giue him a dyet and food that is fitter for him. So when it pleaseth God to deny to his seruants such blessings as they desire, he recom­penseth the wants of them with benefits of a more high and heauenly nature. This we see in the example of Abraham, when he was sent by the calling of God out of his Countrey, from his Kindred Gen. 12, 2. and Fathers house, there was giuen to him and his posterity, the whole Land of Canaan; yea, God entered into a Couenant with him to be his God, and to acknowledge his posterity to [Page 306] be his people; so that albeit he wanted the pleasure of his Countrey, and the delight of his Kindred, yet he gained the friendship and fauour of GOD by obeying his calling and commandement. We see this in Iacob, he was robbed of his sonne Ioseph, by the treachery of his sons, and liued a long time with­out him whom he so much desired; yet in the end he beheld him in glory and dignity, and blessed him & his posterity. We see the same in Ioseph himselfe, he was cast out of his Fathers house by his brethren, hee was solde into the hands of strangers, he was cast into close prison, he endured many slanders, Gen. 37, 28 troubles, and crosses that fell vpon him, but he bare them patiently by Faith, and in the end he was deliuered, and became Ruler ouer the Land of Egypt. He wanted his Father, and his Father wanted him for a season, but in the end they were restored either to other, with full aduantage. Let vs set before our eyes the example of Iob, he lost his Goods, his Children, his Seruantes, his Cattle, he became poore, and yet was patienr, Iob. 41, 10. Iames 5, 11. and in the end God made an happie yssue of all his afflictions, so that hee had them doubled and restored vnto him two fold. Our Sauiour Christ beateth vpon this point, teaching his Disciples, Math. 19, 29 Mar. 10, 29, 30 Whosoeuer shall forsake houses, or Bretheen, or Sisters, or Father, or Mother, or Wife, or Children, or Lands, for my Names sake, hee shall receyue an hundred fold more, and shall inherit euerlasting life. For when Peter said to the Lord, Loe, we haue forsaken all, and followed thee, Christ answered him; Verily, I say vnto you, there is no man that hath forsaken Lands or house, &c. for my sake and the Gospels, but he shall receiue an hundred fold now at this present, houses and brethren, and Sisters, and Mother, and Children, and Lands, with persecution, & in the world to come, eternall life. This appeareth farther vnto vs, in the Para­ble of the rich Glutton, and poore Lazarus, Luke 16, 20. one of them was clad in Pur­ple, and fared deliciously euery day; the other, lay at the rich mans gate, who was not admitted to his Table, and continued without the doores, who was not admitted into his house: God denied vnto him the blessings of this life, but he gaue him the riches of faith, and receiued him into eternall glory. All these places of Scripture, and examples of the godly, teach vs, that God deny­ing vnto his Children the things of this life, doeth it not, because hee hateth their personnes, or enuyeth their good, or purposeth their destruction, but rewardeth the lacke and losse of bodily things with spiritual; of earthly thin­ges with heauenly; of transitory thinges with eternall; of lesser thinges with greater.

Reason 1. Thus the Doctrine is made plaine by these testimonies, but will bee made much plainer, if we consider the Reasons following. First, the loosing of these outwatd things for a good cause, is as the seede season when wee sowe our Corne, looking for a plentifull Haruest, as an after blessing. There is that scattereth, and more is encreased, as the wiseman speaketh. So the scattering away, and loosing of the commodities of this life, and the pleasures thereof, when God requireth it at our hands, and calleth for it, shall be no losse, but a gaine; no hinderance, but a benefit; no pulling of vs down, but a setting of vs vp; no vndoing of vs, but an enriching of vs for euer. This is it which the Psalmist setteth downe, speaking of the returne of the people out of captiui­ty, Psal. 126, 1, 5, 6. They that sow in teares, shall reape in ioy, they went weeping, and caried pre­cious seede, but they shall returne with ioy, and bring their sheaues. Where hee compareth the people going into captiuity, to needy Husbandmen, who cast into the ground for seede, that which was left them for succour and sustenta­tion of their life, and returning out of captiuitie, to reapers which reioyce at the abundance of encrease which they finde: as if hee should say, the Iewes, who were sad and heauie, when they were carried Captiues into Babylon, shal bee ioyfull when they obtaine the fruite of their hope, which is a glorious deliuerance.

Reason 2. Secondly, God is our exceeding great reward, with whom it is an easie [Page 307] thing to blesse and encrease, to restore and multiply the good things giuen vnto vs. When God would comfort Abraham whom hee had brought out of Vr of the Caldees, to dwell in the Land of Canaan, he said vnto him, Gen. 12, 2, 3. I will make of thee a great Nation, and will blesse thee, and make thy name great, and thou shalt be a blessing; I will also blesse them that blesse thee, and cursse them that curse thee, and in thee shall all families of the earth be blessed. If then he will restore that which he hath taken away, and make vp the breach that his hand hath made, we cannot doubt of his liberality toward vs. The poore widdow had but an handfull of Meale in a barrell, and a litle Oyle in a Cruze, but they were encreased, not wasted; multiplyed, not diminished, vnto the time that the Lord sent raine vpon the earth, 1 Kings 17, 14. Whether therefore wee consider, that the losse sustained for Christs sake, and the Gospell, is rather a sowing then a loosing, and a laying vp, rather then a scattering abroade; or whether we consider, that God is rich in mercy, and the most bountifull re­warder of his seruants; in both respects we conclude, that lesser blessings are sometimes taken from vs, that we may haue greater supplied vnto vs, where­by our gaine is made better then our losse.

Vse 1 This Doctrine being duly waighed, will be very profitable both to com­fort such as are in trouble, and to instruct such as are ignorant, and to direct such in their obedience, as wander out of the right way. First, let this be our comfort, when we sustaine any losses, or feele any wants, though they be ne­uer so great, though we must depart from lande and life, yet in this case, it shall be a gaine and aduantage vnto vs. For to gain and saue where we ought not, is a certaine losse. This gaine is little, but the losse is great; it is to en­ioy temporall things, and to loose eternall; it is a getting of the earth, and a loosing of heauen; a getting of substance, and a loosing of the soule. Misera­ble is this gaine, and wretched is the lucre that is thus dearly bought & pur­chased. On the other side, to bee content to forsake and renounce all for Christs sake, shall in the end bring with it assured and perpetuall riches. For, what is it that we haue not receiued? It is God that hath made vs, & not we our selues; it is he that hath enriched vs, and not we our selues; and whatso­euer we haue, whether it be much or little, we haue it not of our selues; and therefore we hold all of him, as Tenants at will, he may re-enter and dispos­sesse vs of them when it pleaseth him, so that we must render them vp into his hands, when he calleth for them, and be resolute to leaue them, when he de­mandeth them of vs.

Let vs not therefore shrinke backe for feare of trouble and persecution, but set before vs the example of Christ, who hath gone before vs, Heb. 12, 2. he for the ioy that was set before him, endured the Crosse, and despised the shame, and is set at the right hand of the throne of God. The seruant must not be aboue his Maister, nor the disciple aboue his Lord. Wee must account it an honour to beare about vs the markes of Christ Iesus in our body. If we bee partakers of his afflictions and patience, we shall also be partakers with him of his glo­ry. This is it which he exhorteth vs vnto vnto. Math. 16. If any man Math. 16, 24, 25, 26. wil fol­low me, let him forsake himselfe, and take vp his crosse, and follow me: for whosoe­uer will saue his life, shall loose it; and whosoeuer shall loose his life for my sake, shal finde it: for what shall it profit a man, though he should win the whole worlde, if he loose his owne soule? Or what shall a man giue for recompence of his soule? Who­soeuer is not thus perswaded and resolued for the profession of the Gospell, and the faith of Christ, and the witnessing of the truth, to endure tribulati­on, and to suffer persecution, is not yet a Christian in deed, but in name; not in heart, but in shew. So then, howsoeuer we be afflicted and made sorrowful for a season, yet the time will come, when our soules shall be comforted, and we haue our heads lifted vp, which blessed day, wee ought to attend with all patience, and desire with earnest Prayer.

Vse 2 Secondly, seeing God sometimes depriueth his dear Children of outward and earthly blessings, but rewardeth them with heauenly; it serueth notably to instruct vs in the right meaning and vnderstanding of the reason annexed to the fift Commaundement, where such as Exod. 20, 12. Ephes. 6, 2, 3. Honor Father and Mother, haue a promise of a special blessing made vnto them, that they shal liue long vpon the earth. Where we see, that godly Children haue the promises of this life made vnto them. For Godlinesse 1 Tim. 4, 8. is profitable vnto all things, and hath the promises both of this life, and of the life to come. And on the other side, the fearefull Iudgements of GOD are oftentimes vpon rebellious and disobe­dient Children. The Wise-man sayeth, Prou 30, 17 The eye that mocketh his Father, and despiseth the instructions of his Mother, let the Rauens of the valley pick it out, and the yong Eagles eate him.

Obiection But we see it come to passe many times, otherwise then hath bin spoken of; and some wil obiect, that wicked persons, & disobedient Children liue long, and contrarywise, good men & obedient Children, do oftentimes die quick­ly, they prolong not their dayes to old age, but depart hence in the prime of their youth. Answere. I answere, first touching the vngodly, then concerning the god­ly. The vngodly indeed do continue long vpon the earth, and die ful of daies, but it is to their farther vengeance, and to heape vp wrath against the great day of the fierce wrath of God, and to fill vppe the greater measure of their sinnes, that God also may fill vnto them the greater measure of his Iudge­ments. This we see in Caine, who was tormented with feare of punishment, and gripings of Conscience, and horror of hell, and feeling of sinne, which was worse vnto him then many deaths. It had beene a great benefit to him, if he had died so soone as he had bin borne, for then he had not sinned so horri­bly, then he had not murthered his natural brother so shamefully, then he had not offended God so outragiously; but now, the longer hee liued, the more sinnes he committed, and the greater iudgements he deserued, and the heaui­er tormeats he endured. This we may say of all the vngodly, who commit sin with all greedinesse, and consequently liue to their heauier punishment. But concerning the godly, The reasons why the god­ly oftentimes die quickly. hee calleth them many times out of this present life betimes vnto himselfe, and prouideth far better for them, then if he had giuen them a long life. For he taketh and translateth them from the miseries of this world, to the ioyes of eternall life. And it is often good for vs, that the Lord take vs soone from hence; for as thereby he bringeth vs to a better place, so we reape a double benefit.

First, we are kept from the corruptions of the world, for liuing in a corrupt aire, we are readie to gather infection, and to take the scent as quickly as flax is apt to take the fire. But by taking vs from hence into a sweeter dwelling, we are preuented & kept from many sins which otherwise we wold fall into. This is it which the Prophet Dauid sheweth, Psa. 125, 3, 4 The rod of the wicked shall not rest on the lot of the righteous, least the righteous put forth their hand vnto wicked­nesse: do well, O Lord, vnto those that be good and true in their harts. He knoweth wherof we are made, he seeth our infirmities, & how prone we are to decline after euil examples that are set before vs; so that it is a benefit vnto vs, to goe hence before we haue corrupted our hearts, and defiled al our waies. Enoch liued in a most dangerous time, when wickednes began to couer the face of the earth, but because he walked with God, he was taken away, that mallice should not change his heart. This is 1 Cor. 11, 30 31, 32. it which the Apostle Paul testifieth. For this cause many are weak and sicke among you, & many sleep: for if we wold iudge our selues, we should not be iudged: But when we are iduged, we are chastned of the Lord, because we should not be condemned with the world.

Secondly, God dealeth mercifully with his people, in remouing them out of this life, that they should not feele the present miseries, nor see the iminent calamities which hee knoweth hang ouer them, and is determined to bring [Page 309] vpon the sons of men, and be ouerborn and swept away by them with others. This we see in the example of Abijah the son of Ieroboam that made Israell to sin, who is branded with this note of reproch in sundry places of the holy hi­story, 1 Kin. 14, 16 That he did sin, & made Israel to sin: the Prophet said of this one onely good son of this wicked father, that he should die being a child, and al Israell should mourn for him, & he onely of Ieroboam should come to the graue, be­cause in him there is found some goodnesse toward the Lord God of Israell in the house of Ieroboam. God in great mercy toward him, took him away be­ing a child, that he shold not be infected and afflicted. For if he had liued to see the white hairs of his old age, he had bin in great danger of the fearful sins of his fathers house, & bin in great afflictiō to behold the horrible iudgments that were to fall vpon that godlesse and gracelesse family. The like might be said of 2 Kin. 22, 20. good Iosiah, he was gathered betimes to his fathers, and was put in his graue in peace, that his eies shold not see al the euil which the lord would bring on the land. He took him out of this world, before his wrath fell vpon the vngodly. This is it which the Prophet Esay telleth vs, Esay. 37, 1, 2. The righteous perish­eth, & no man considereth it in hart: & merciful men are taken away, and no man vnderstandeth that the righteous is taken away from the euil to come: Peace shall come, they shal rest in their beds, euery one that walketh before him. Lastly, God calleth away his children out of this transitory life, to make them partakers of a blessed life, Reuel. 14, 13 Seeing they are blessed that die in the lord, they cease frō their labors & their works follow them. Neither do the godly lose by this bargaine, neither doth God falsify his word, but is better then his promise. For if he take away a short & frail life, and reward with a long and eternal life, the promise faileth not, but changeth for the better. Change (as we commonly say) is no robery; but this change is a commodity. If a man promised yard of cloth, and perform an ell; if he promise siluer, and pay gold; if he promise to giue a cottage, and put him in possession of a Pallace; if he promise little, and performe much, he breaketh not his promise, but performeth it with aduantage; & thus doth the Lord deale with vs, who is not as man that he shold lie, nor as the son of man that he should deceiue, who ofttimes granteth more then we ask, and bestow­eth more then we beg, but neuer denieth that which he promiseth. If any far­ther reply, how then is God true in his promises, y ^t promiseth long life in this life. I answer, that al Gods promises concerning earthly blessings, must be vn­derstood with a condition, namely, so far forth as he shall see them to be ex­pedient for his glory, and our saluation. But so far as long life shalbe a benefit vnto vs, so far he wil giue it; but if in his all-seeing, and al-serching wisedom he know it to be better for vs to dy then to liue, to be gathred to our fathers, then to continue with our children, he taketh vs away, and recompenseth the want of temporal life, with a kingdom of eternal glory. This is it which the A­postle expresseth, Ephe. 6, 2, 3 who repeating this blessing to come vpon them that honor father & mother, doth not only say, That thou maist liue long on earth, but ad­deth, That it may be wel with thee, and thou maist liue long vpon earth. So then, long life is not alwaies a blessing, for somtimes it is better to leaue the world then to liue in it; to depart out of it, then to inioy it. The vngodly man, the longer he liueth, the greater is his sin, and his condemnation for sin. This the wiseman setteth down, Eccl. 8, 12, 13 Thogh a sinner do euil an hundred times, & God prolong­eth his daies yet I know that it shalbe wel with them that fear the Lord, & do reue­rence before him: but it shal not be wel with the wicked, neither shal he prolong his daies, he shalbe like a shadow, because he feareth not before God. Heerunto agreeth the Prophet Esay, Esay 65, 10. There shalbe no more there a child of years, nor an old man that hath not filled his daies, but he that shalbe an hundred years old, shal dy as a young man, but the sinner being an hundred year old shall be accursed. Thus then we see how to expound the promise of long life, which God performeth really, or if he take away such as are godly and obedient, hee recompenceth it more fully [Page 310] with a better life, and so he bestoweth a great deale more then he taketh a­way, and granteth a better measure then he with-held from them.

Vse 3 Lastly, we learne for our obedience when we suffer losses, not to be vexed through impatiency, nor to break out in storming, fretting, and fuming ma­ner against God, but to rest our selues vppon him, beeing ready to blesse his name, & not to cast away al hope & confidence of being restored. It is a wor­thy saying of the Prophet to Amaziah K. of Iudah, being like to loose a great sum of mony which hee had disbursed for the leuying of forren forces, 2 Chr. 25, 9. The Lord is able to giue thee more then this. If he see it good & profitable for vs, he can and wil repay it in the same kind; for who looseth for Gods cause, & doth not get? but if he do not recompence earthly things with earthly, he wil assu­redly bestow vpon vs such riches as are immortal & immutable, & such a trea­sure as is eternal, not fading, but enduring for euer in the heauens. A notable practise heerof we haue in Iob, ch. 19. in al his troubles (which were exceed­ing great) he comforted himself in this, I know that my Redeemer liueth, & that I shal see him in the last day. Somtimes he doth restore in the same kinde, that which we haue left, & seemeth to be lost: we see in the former example of Iob what a blessed end the Lord made; so if we wil wait with patience, and tarrie his leisure, & be content with his workes, we shal behold the end better then the beginning. Moreouer, we see the merciful dealing of god toward his chil­dren, from whō he withholdeth personal blessings. To som he giueth strength of body, swiftnes of foot, quicknesse of sight, readinesse of hearing, & aptnesse of the hand, together with a due proportion & comlinesse of euery part. But to others, he denieth these things, so y ^t we see some blind, others lame, croo­ked, deafe, deformed. Notwithstanding, God ofttimes supplyeth these wants, and recompenseth these infirmities with a most plentifull measure of better, that is, of heauenly graces. We see this in the example of the blind man men­tioned by the Euangelist Iohn, he wanted the sight of his bodily eies, Iohn 9, 29, 30, 31, 32. but he had a greater light shining in his hart, & a deeper insight into the doctrine of saluation, then the chiefe of the Pharisies that were accounted the only Rab­bies and maisters in Israel, so that we may truly say, that the blindman did see, and they that thought themselues to haue their eye-sight were starke blinde. For when the Pharisies said of the Messia, We know not from whence this man is, the blind man answered & said vnto thē, Doubtles this is a maruellous thing, that ye know not whence he is, and yet he hath opened mine eies: now we know that God heareth not sinners, but if any man be a worshipper of God, & doth his wil, him hea­reth he, &c. if this man were not of God, he could haue done nothing. This was a worthy and open confession of the great work of God that had bin wrought vpon him, wherein he saw more true and heauenly light then al his enemies, who then boasted of the name of the church, and cast this simple man out of the Synagogue. But if we consider the poore man of the one side, & the proud pharisies on the other side, which of them was most blind, and whither of thē was a member of the true Church? Surely, God gaue a maruellous light of knowledge to his weake seruant, that he was not ashamed to confesse Christ Iesus, acording to the measure of grace giuen him: whereas the blind Phari­ses were blind, leaders of the blind, & saw nothing. Heerupon Christ saith, Iohn 9, 39, 40, 41. I am come vnto iudgment into this world, that they which see not, might see: & that they which see, might be made blind. And when the Pharises which were with him heard, these things, & said vnto him, Are we blind also? He answered, If ye were blind, ye should not haue sin, but now ye say, we see: therfore your sin remaineth. Let vs not therfore despise such as haue infirmities or deformities of the bo­dy, nor vpbraid them with them, which are not in their powers to put away; rather let vs take heed of the blots and blemishes of the soul; to wit, of sinne, which maketh the greatest scab and scarre, and bringeth reproach vnto the person. Let vs beware of the blindnesse of the minde, of the hardnesse of the [Page 311] heart, of the wounds of the soule, and of halting with God. The blindnes of the mind is a sin, and the punishment of sinne, so that God is offended with it: whereby it differeth from the blindnesse of the body, which indeede is a cer­taine affliction, but it is no transgression; it is a kinde of misery, but no ini­quity; it is a crosse, but it is no sinne. But the inward blindnesse of the minde is in it selfe a sinne and breach of Gods Law, and maketh a man culpable of iudgement, and guilty of eternall death: because none is so blinded, but he hath first pulled out his owne eyes, and refuseth the light of the Gospell offe­red vnto him Eph. 4, 18. through the hardnesse of his heart. Againe, this ought to bee a special comfort vnto vs, and to suffice to asswage all greefe conceiued for the want of earthly blessings, if God haue denied vnto vs the vse of one or many of our members, as of our eyes, our eares, our tongue, our hands, our feete, and haue made vs blind, or dumb, or deafe, or lame, or maimed, let vs not be discomforted or sink down vnder the burden; but rather considering the re­compence that he giueth vs another way, and the supply that he maketh by spirituall graces, let vs humbly giue him thankes, Mat. 5, 29, 30 remembring that it is bet­ter for vs, that one of our members perish, then the whole body should be cast into hell. We see the holy man Iob, hauing had great losses and dammages brought vpon him to his great hinderance and decay in earthly thinges, ac­knowledged the hand of God in it, & gaue him the glory, saying, Iob. 1, 21. Naked cam I out of my mothers womb, and naked shall I return thither: the Lord hath giuen, and the Lord hath taken it, blessed be the name of the Lorde. Hence it is, that the Apostle saith, Hearken my beloued Brethren, hath not God chosen the poore of this world, that they should be rich in faith, & heires of the kingdom which he hath pro­mised to them that loue him, Iames 2. If God haue made me blinde, yet if hee haue giuen me the eyes of my mind, to see the mystery of faith in this life, and the excellency of glory reserued for me and all his Saints in the life to come, I haue wherewith to comfort me aboundantly in the want of bodily sight. If God haue made me lame, & to halt with my foot, and therby want many out­ward pleasures, that many seek and find; yet if he haue vouchsafed this mer­cy vnto me, Gal. 2, 14. to make me walk with a right foot to the truth of the Gospell, I cannot want sound comfort and inward peace to my own soul. God looketh not vpon the person of man, he accepteth no man for his outward forme and feature of the body, but looketh vpon the grace and garnishing of the heart; so that albeit we be euery way deformed, yet if we be thoroughly reformed in the inner man, we shall bee accepted before him a thousande times more, then such as haue the greatest Ornaments of the body, but haue nothing to decke and adorne the soule.

‘[ It may be he departed for a season.]’ Note heer how the Apostle describeth the sinne of Onesimus committed against his Maister: he doth not aggrauate and exaggerate his offence with big & swelling words, to shew the greatnes of his sin, but doth lessen it by gentle & mild termes wherby he calleth it. His running away he nameth a departing; his absence from his Maisters house & seruice, the missing of him as it were an hour. This the apostle speaketh, Theophyl. in Philem. not so much to asswage the anger of Philemon prouoked thorough the offence of his seruant, as to testify his vnfaigned repentance, wherby he had buried and blotted out the wickednes which he committed by running from his Mai­ster, & by robbing of him. Doctrine 3. The fals and sins of our brethren that repent, are not to be encrea­sed and ampli­fied with odi­ous & extream words. We learne heereby, that the fals & sins of our bre­thren that repent, are not to be increased with odious and extreame words. Whensoeuer (I say) we see the fruits of vnfained repentance in any of our bre­thren that haue falne into sinne, and beene ouertaken through the weaknesse of the flesh, wee are to binde vp their woundes, as carefull Surgeons, and to comfort them with the sweet promises of the Gospel; not to reuile them, or raile at them, or reproach them for their former falles: we must not speake [Page 312] the most, or the worst, or the hardest of them, but in mildnesse of spirit mol­lifie the greatnesse of the sinne what we can. This Doctrine is made euident vnto vs, by many testimonies and examples in the word of God. When Ioseph saw his Gen. 45, 5, 8. Brethren sad and greeued with themselues, because they had solde him into Egypt, hee comforteth them with the prouidence of God, whose worke it was to haue him sent and sold into the hand of strangers, Now then you sent me not hither, but the Lord, who hath made me a father vnto Pharaoh, & Lord of all his house, and Ruler throughout all the land of Egipt. This we see in the Lord himselfe toward Iob, who reproued him for much weaknesse that he had shewed in the combat and tentation: yet Iob. 39, 37. and 42, 6. when he had repented in dust and ashes, and laid his hand vpon his mouth, the wrath of the Lord was kind­led against his three friendes, because they had not spoken of him the thing that is right, like his seruant Iob. The like practise appeareth in Nathan, to­ward Dauid, whom he reprooueth: first couertly and closely vnder a parable, then openly and euidently he chargeth him with adultry and murther, toge­ther with great vnthankfulnesse toward God that had bin so gracious to him; but when he repented and humbled himselfe vnder the stroke of the two-ed­ged sword of Gods word, saying, 2 Sam. 12, 13 I haue sinned against the Lord; the Prophet doth no more vpbraid him with those foule and filthy sinnes of committing Whoredome, and shedding of blood, but said vnto him, The Lorde also hath put away thy sinne, thou shalt not die. Thus did Christ our Sauiour deale with the woman taken in adultery, euen in the verie acte, brought before him by the Scribes and Pharisees, he preached vnto her the Gospell vpon her repen­tance, Iohn 8, 11. I do not condemne thee, Go and sinne no more. The like we see in the A­postles dealing with the incestuous Corinthian; before his conuersion, the Apostle chargeth him with fornication, 1 Cor. 5, 1, and 2. Cor. 2, 6, 7. and Such fornication as is not named among the Gentiles, that one shoulde haue his Fathers wife, and reprooueth the whole Church that they had not put him away from among them: yet when he had confessed his sinne, and testified his repentance by his vnfaigned sor­row for his sinne, the Apostle would haue his sinne forgiuen, and his person comforted, Least he should be swallowed vp with ouermuch heauinesse. Likewise remembring the Corinthians what they were in the time of their ignorance, Theeues, Oppressors, Fornicators, Idolaters, Drunkards, Railers, & riotous persons, by their conuersion to the Gospell, and Faith in Christ, they were changed to a better life, and so could no longer be charged by such sins, 1 Cor. 6, 11. Ye are washed, ye are sanctified, ye are iustified in the name of the Lord Iesus, & by the spirit of our God. Whereby we see this truth plainly prooued vnto vs, that it is our duty not to aggrauate and amplify the sins of such as haue repented them of their sinnes.

Reason 1. To this duty we shall be better directed and strengthned in the truth of it, if we marke the reasons. For first, we are not to encrease in wordes the sinne of a penitent person, because loue worketh softnesse and gentlenesse in vs, a care of the good name of our Brother, and banisheth all euill surmises & sus­pitions from vs. Hence it is, that the Apostle saith, 1 Cor. 13, 4 Loue is patient. When Peter exhorteth vs, that aboue all things we should haue feruent loue among vs, to the end he may confirm his exhortation, and shew that there is nothing more profitable vnto the faithfull, then to maintaine mutuall Charity; hee bringeth this reason, 1 Pet. 4, 8, Prou. 10, 12. For Loue couereth the multitude of sins. If this loue rule in our harts, & remaine among vs one towards another, it bringeth excellent benefits, and we auoid inumerable euils. But if hatred beare sway, men in by­ting and tearing one another, are ready to consume one another, to reproch and detract one from another, to slander and defame, to strike and quarrel one with another, without measure or mercy.

Reason 2. Secondly, we are not alwayes to vpbraid our Bretheren, and cast them in the teeth with their former fals, because wee must account it sufficient, that [Page 313] they haue beene checked and teproued by vs, or by the mouths of many wit­nesses. The nature of God himselfe, is gentle toward vs, Ps. 103, 9, 10 that hee will not al­wayes chide, nor keepe his anger for euer. So ought we to deale one toward an­other. For, if he doth not deale with vs after our sinnes nor reward vs accor­ding to our iniquities, we should haue compassion one toward another. If he know whereof we are made, and remember that we are but dust, we must al­so learne, that we haue all neede to be forgiuen, as there is no man but desi­reth to be forgiuen. If then it be auaileable to our Bretherens good to haue them reproued, wee ought not to proceede to reuiling of them, and rayling vpon them for those offences which they haue forsaken. This is the reason touched by the Apostle, mentioning the transgression and conuersion of the incestuous person, who washed away with his teares, the guiltinesse of his sinne, he saith; 2 Cor. 2, 6, 7 It is sufficient vnto the same man, that hee was rebuked of ma­ny, so that now contrary-wise, ye ought rather to forgiue him and comfort him, &c. If then, it be sufficient to reproue; then to reuile and reproach, is more then sufficient, euen superfluous, and vnprofitable, and vncharitable, as wee noted before.

Reason 3. Thirdly, whensoeuer our Brethren repent, we are bound to testify our for­giuenesse of them, and to bring a cloak to couer the foulenesse and deformi­ty of their offence. But so long as wee publish them abroad, and proclaime them in the eares and audience of others, it is very plaine we doe not forgiue them: so long as we remember them to their discredit and reproach, wee do not couer them. It is that reason which wee heard before out of the Apostle, where he instructeth the Corinthians in Christian meeknesse and moderati­on toward him that offended and repented that had falne, and was risen a­gaine; and chargeth them to esteeme it enough that he was reproued, 1 Cor. 2, 7. so that now they should confirme their loue toward him, and freely forgiue him. See­ing therefore, that loue couereth the multitude of sins, seeing it sufficeth to reproue the sinner, and that it is a duty belonging vnto vs, to testifye our for­giuenesse of him that sinneth; we may from all these considerations, as from euident consequences conclude, that the sins of our brethren, committed and repented of, ought not aboue measure to be stretched and augmented, but ra­ther mittigated and lessened by vs.

Obiection. Before we come to the Vses of this Doctrine, it shall not be amisse, to an­swere some Obiections. First, the Euangelist Mathew, called to bee an Apo­stle, Math. 10, 3. calleth himselfe a Publican, for in numbering vp the twelue, he mentio­neth himselfe, Mathew that Publican. Answere. I answere, the office of a Publican was no vnlawfull calling, and therefore not of that Nature that falleth within the compasse of this Doctrine that we haue in hand. True it is, in regard of the a­buse of the Office, the name of the Officer was becom odious, Math. 9, 11. and therefore the Publicans and Sinners are oftentimes ioyned together. Now their Office was, to be Collectors of the Toll and tribute imposed vpon them by the Ro­mains which was as lawfull for thē to gather, as for the people to pay. Hence it is, that Iohn the Baptist doth not exact of the Publicans that came vnto him to leaue their office, but exhorted them to beware of bribery & oppressions, Luke 3, 13. Require no more then that which it appointed vnto you. So then, the condition of a Publican, & the prosession of a Christian, may both stand together; so that a man conuerted to the faith, may hold the office, and bee called by the Name, without any disgrace of his outward or inward calling.

Obiection 2. The Prophet denounceth a fearful wo against al those that cal Esay 5. 20. euil good, or good euil; which put darknes for light, & light for darknes. If then, we are to speak of a penitents sins fauorably, & not to deal rigorously with a Conuert, it seemeth to giue liberty to vtter a lie, & to smother the truth. Answere. I answer, it is one thing to speake of the nature of the sinne, and another thing to speake of the conuerted sinner. The sinne is one thing, but the Conuersion maketh [Page 314] it another. When we speak of the Nature of the sinne, and the offence against God, we are not to lessen or diminish it; but when we consider it in the per­son that hath repented, the shame and reproch is done away, so that we may speake of it with all gentlenesse and mercy toward them.

Obiection 3 The Scripture often mentioneth the vncleane life of Rahab, and albeit she turned to God, forsooke her filthinesse, and ioyned her selfe to the people of God, yet she is branded euermore with the name of an Harlot. So the Apo­stle saith to the Hebrewes, Heb. 11, 31. By Faith the Harlot Rahab perished not with them which obeyed not, when she had receiued the spies peaceably. In like maner Iames speaketh, Iames 2, 25. Was not Rahab the Harlot iustified through workes, when she had re­ceiued the Messengers, & sent them out another way? Answere. I answer, this is not men­tioned to her reproach, but spoken to their praise: she is not vpbrayded with it, but commended, because she had forsaken it. We see heereby, what shee was before her calling, she is not reproached with it after her calling. Thus our Sauiour speaketh in another place, to the cheefe Priests and Elders of the people, Verily I say vnto you, Math. 21, 31 that the Publicans and the Harlots goe before you into the kingdome of God. Where he meaneth, that they were such (as the A­postle speaketh of the Corinthians) but nowe they had giuen ouer that life. Thus he saith of his Myracles that he had wrought, Math. 11, 5. The blinde receiue sight, the halt do walke, the Leapers are cleansed, the deafe heare, and the dead are rai­sed vp. These men, while these infirmities were vpon them, could not be de­liuered from them; but he sheweth what they had been, and what they were: they had beene diseased, but now were restored. So in Rahab, the Apostles testifie, what she had beene, to wit; an Harlot: and what she is, not any lon­ger an Harlot, but a true beleeuer with the people of God. It is added there­fore, not any way sounding to her defaming, but to shewe the greatnesse of Gods compassion, and the soundnesse of her conuersion.

Vse 1 The Vses remaine to be stoode vpon, that the Doctrine may serue to our comfort and instruction. First, we learne from hence a notable point of Chri­stian wisedom, to esteem of all men as they are, and not as they were, accor­ding to their present estate wherein they remaine, and not according to the condition wherein they liued in times past. It skilleth not what they haue bin, we must consider what they are. The Apostle reckning vp many horrible sinnes committed by the Corinthians in the darke night of their ignorance, he saith, 1 Cor. 6, 11 Such were some of you, but now ye are washed, now ye are sanctifyed. Where we see, he maketh a flat opposition betweene their former estate be­fore their calling, and their estate after their conuersion; and setteth a diffe­rence betweene that which they were once, and that which they are now. He saith, such they were, he doth not say such they are; they were, but nowe are not, because they had repented. The like we see in his affection towards one perticular member of that Church (of whom we spake before) while he con­tinued in his Incest, he chargeth them to cast him out from among them; but when he heard of his sorrow for sin, and of his repentance from dead works, 2 Cor. 2, 8. he exhorteth them to confirme their loue toward him more and more. We see this offered vnto vs in the example of God and his elect Angelles. When we haue sinned against the Lord, and fallen into horrible offences, whereby he is dishonoured, and our Consciences wounded, hee sendeth meanes to turne vs from our sinnes, and is ready to forgiue vs when we repent; he neuer vpbraideth vs with our iniquities that wee haue forsaken, but accepteth of vs as wee stand in the state of regeneration. This serueth to reproue two sortes of men: First, such as are so vncharitable and malicious, that they ne­uer forget the falles of their Bretheren, but euer remember them, and re­proach them for them. If any of the faithfull haue sodainely falne into any sinne, it shall alwayes bee laide to their charge, and hit in their teeth, and spread abroad from one to another, and bee made farre greater then it is. [Page 315] Wherein, see the peeuishnesse and partialitie of wicked men, who loue their owne, and beare with a boulster vp one another in wickednesse. If the vn­godlie that make a continuall practise of sinne, and haue their whole de­light therein, doe runne out of one euill into another, without touch of conscience, without shame of men, without feare of God, without turning of the heart by repentaunce: they shall finde those that will defend them, iustifie them, speake well of them, as if they had committed no sinne. But if any that are true Beleeuers, haue beene ouer-taken by the suggestion of the Deuill, and the corruption of the flesh; one fall of theirs shall neuer be forgotten, it shall alwaies be kept on foote, it shall runne in the mindes and mouths of prophane men, as if it had not beene forgiuen them: where­as a thousand enormities of lewd and vngodly men are passed ouer, and ne­uer spoken off. The World loueth her owne, and speaketh well of her owne, euen of such as God abhorreth. As for the Godly that desire to please God, it cannot abide them, all their actions are narrowly pryed and searched into, and neuer were they so much hated as in these our daies. Seeing then we haue to doe with such sharp sighted Eagels, that behold all, and more then all that we doe, who like deceitfull Worke-men, are ready to stretch them vpon the tender-hookes, and like slubbering Surgions, spare not to make the wound wider then it is, whereas they ought to seeke to cure and heale it: let vs looke more earnestly into our owne waies, and know that we haue a thou­sand eyes fixed vpon vs, and a thousand mouths that will be opened against vs, and ten thousand eares that are prepared to listen to any slanders and sur­mises that shall be reported of vs. Thus shall we take profit and reape a be­nefit euen by our enemies. Thus we see how they are reprooued that vp­braide men with their sinnes which they haue repented off, and doe not ac­knowledge the change that is wrought in them; not by Men, but by God. He that is truely conuerted, is made a new man, and hath a new work begun in him, so that his olde workes are renounced, and no man abhorreth them more then himselfe, no man is greeued for them so much as himselfe. If then we truely loue our Bretheren, especiallie whom we see to be sorry for their sinnes past, we will thinke of them with all Charitie, we will speake to them with all gentlenesse, we will haue no euill suspicion of them, wee will not hinder their good Name: so that when they are euill spoken off by others, we will endeuour to excuse them, to burie their faultes, and to saue their credit.

True it is, wee must not allow of wickednesse, Esay 5, 20. nor call euill good; but such as haue offended vs, we must beare with them, and deale with them by admonitions, exhortations, reproofes, & threatnings, labouring thereby to heale them, & to giue a remedy vnto them. Now, if such be worthy reproofe and reprehension, that remember the offences of their Neighbours, which before they haue practised, and now haue renounced: how much more are they to be condemned, that mocke and deride such as haue vnblameable in­firmities, and are blinde, or deafe, or lame, or any way blemished in their bo­dies. The Wise-man teacheth in the Booke of the Prouerbs, Prou. 17, 5. That he which mocketh the poore, reproacheth him that made him. So it may be truely saide, that whosoeuer reproacheth his Brother for his blindenesse, or lamenesse, or deafenesse, or deformitie, reproacheth God that hath made him so. And who knoweth what hangeth ouer his owne head? Or what iudgement may fall vpon himselfe or his? The little Children that came out of Beth-ell, moc­ked the Prophet, and said vnto him; 2 King. 2, 23, 24. Come vp thou Bald-head, come vp thou Bald-head. Where we see they scoffed at him for his infirmitie: but what fol­lowed? He turned about and looked on them, and curssed them in the name of the Lord; and two Beares came out of the Forrest, and tare in peeces two and fortie Children of them. A greeuous iudgment fell vpon them, notwith­standing [Page 316] the tendernesse of their age: and they are made an example vnto vs, to teach vs to beware, that we make not a mocke at the miseries of others. It is our dutie rather to pittie them, and shew compassion toward them; to defend them, not to offend them; to comfort them in their affliction, not to lay an heauier burthen vpon them. This is a notable comfort vnto all Pa­rents, when they haue Children borne vnto them any way blemished and de­formed, that they doe not therefore cease to loue them, that they ought not to be ashamed of them, that they should not neglect the education of them, but rather be the more carefull to traine them vp in the feare of God, which shall more beautifie them, then their blindenesse or lamenesse shall bee a­ble to blemish them. For it may be, that God will giue vnto vs more com­fort by them, then by all the rest that haue the ornaments of Nature. And if we thinke them to bee greater sinners then other men, because they suffer such things, and haue those infirmities, we are deceiued. When the Disci­ples asked Christ concerning the blinde man, Iohn 9, 2, 3. Who did sinne, this Man or his Parents, that he was borne blinde? Iesus answered; Neither hath this man sinned nor his Parents, but that the workes of God should be shewed on him. So then, these wants that appeare in many; as the blindnesse of the eies, the lamenesse of the foot, the deafenesse of the eare, the baldnesse of the head, the may­mednesse of the hand, the stuttering of the tongue, the crookednesse of the body, the deformitie of the face, or other defects of nature, are not in them­selues sins, but infirmities without blame or blot, which are not to be char­ged vpon those that haue them. If we be carefull to eschew the blemishes of the Soule, that make vs vgly Monsters, and misshapen Creatures in the sight of God, we are blessed & happy: as for outward deformities, they shall all be done away, when this Mortall shall put on immortality; and this cor­ruption put on incorruption, so that we shall bee made like vnto Christ our Sauiour in glory.

Vse 2 Secondly, seeing the faults of Brethren repenting, are not to be exagge­rated and encreased with odious Names, but rather couered with the cloake of Charitie; as Sem and Iapheth did the nakednesse of their Father. It teach­eth vs to reioyce at their conuersion, to foster and cherrish good thinges in them, that are Prosolites and Conuerts to the Faith. The Scribes and Phari­sies Math. 23, 15. Would compasse Sea and Land to make one of their Sect and profession: they spared no labour to win them vnto them. How much more then ought wee to endeuour to encourage all that be comming on, and to kindle good thinges appearing in them? Our Sauiour teacheth; Luke 15, 10. That there is ioy in the presence of the Angels of God, for one Sinner that conuerteth. Thus it ought to be with the members of the Church, when they see the encrease thereof, nothing should so reioyce them, as when an accesse is made and added thereunto. If the body had long lacked the vse of one part, and should see the same resto­red vnto it, would not the rest of the members much reioyce? Yes, no doubt. So when we see one of the Sheepe of Christ, that hath wandered farre from the Sheepe-fold, brought home, and following the true Shepheard, we can­not but receiue great consolation by it. It is a true saying, that there are many Wolues within, and many Sheepe without. Some there are that lurk in the bosome of the Church, which depart out of it, and are found to be in­deede no better then Wolues. Others, are for a time out of the Church, and are as sauage and cruell Wolues, who in the end are gathered home, and are in the number of the Sheepe of Christ. Such a one was Saint Paule, who was a Persecuter: such were many that were the Crucifiers of Christ, yet were the Sheepe and Lambes that belong vnto Christ. When these ioyne them­selues to the Church, and are conuerted vnto the Faith, their former life led in ignorance and blidnesse, must be forgotten, and we are to reioyce at their conuersion.

Did any of the Church euer reproach Paule with his blasphemy against God, with his oppression of the Saints, and breathing out threatnings against the Disciples of Christ, when once he became a beleeuer? Did any tell Peter in scorne and contempt, that he was a denyer of his Maister, a Swearer and cursser that he knew him not, after that he had testified the truth of his repen­tance by the bitternesse of his teares, for his weakenesse that he had shew­ed? Did any obiect to Noah his drunkennesse, or to Lot his Incest, or to Sa­lomon his Idolatry? No man laid any of these things vnto their charge, neither were they hated for them.

Hence it is, that the Prophet Daniell hauing denounced a great iudgement to be accomplished against Nabuchadnezzar, for his cruelty and oppression, saith vnto him; Dan. 4, 24. O King, let my counsell be acceptable vnto thee, and breake off thy sinnes by righteousnesse, and thine iniquities by mercy toward the poore: Loe, let there be an healing of thine error. Where he sheweth, that howsoeuer hee greeuously sinned and prouoked God to wrath, yet if he could repent of his former waies, all his wounds should be healed, and the iudgements of God should be reuersed and reuoked. This serueth to reprooue those that regard not the repentance of those that haue sinned, nor esteeme of them any whit the better. These were the Nouatians, Magdeb. Cen­tur. 3. cap. 5. that gloried of a kind of purity and perfection in themselues, and denyed Saluation to those that denyed Christ in persecution, and to such as fell into sinne after Baptisme; yea, albeit they did repent. But God delighteth not in the death of a Sinner, but that hee should liue. It is our duty Cyprian. epist. 2. lib. 4. to raise vp them that are fallen, and to heale the broken-hearted, after the example of Christ, who will not breake the bruised Reede, nor quench the smoaking Flaxe. And if we be commaunded to leaue ninetie and nine in the Wildernesse, seeking that which is lost, and bearing it home vpon our shoulders: how much are they to be reprooued that keep them from the Sheep-fold that are come vnto it, and barre the doore against them that desire to enter? The Apostle saith; 1 Cor. 9, 22. That to the weake he became as weake, that he might winne the weake; and he was made all thinges to all Men, that he might by all meanes saue some. The Lord Iesus calleth the Church of Ephesus Reuel. 2, 5. to repentance, To remember from whence they were fallen, and to do their first workes: Now hee would neuer haue exhorted them to repentance, except there had beene pardon and forgiuenesse for the Penitent. If any should say to the Husbandman, follow thy businesse, till thy ground, plough thy fieldes, sow thy Corne, but thou shalt see no encrease, thou shalt gather in no haruest, thou shalt haue no fruit of thy labour: doe we thinke that by this meanes he could be encouraged or stirred vp to labour? Or if the Maister of a Ship should bid the Marriners in a tempest and storme to looke to their Tacklings, and euery one to work with his hands in his place wherin he was set, and withall should tell them (when they had done all) that they should neither saue the Ship, nor the liues of such as were in the Ship, it were a cold comfort, or rather a certaine discomfort.

In like manner, what should it auaile to exhort and excite any to repen­tance, and to call vpon them to turne vnto God, when in the meane season, we barre them from saluation, and hedge vp the way that leadeth vnto eter­nall life, that they cannot enter into it, albeit they do repent and returne vn­to him? So then, there is greater mildnesse and moderation required of vs, & we must labor to suppresse hatred and malice toward our Brethren, If any be sudainly ouertaken Gala. 6, 1, 2. by the snares of Satan, and the subtilty of sinne, let vs re­store them with the spirit of lenity, considering our selues, least we also bee tempted. Let vs not bee glad at their fals, nor triumph at the victorie which Satan seemeth to haue gotten, but rather mourne for them, and helpe them out of their danger. We are commanded in the Law, when wee see the Asse of our enemy to couch downe vnder his burden, Exod. 23, 5. not to cease or falle to lift [Page 318] him vp: how much more ought we to support the weakenesse, to asswage the sorrow, to beare the infirmitie, and to releeue the misery of our Brother? It is the manner of vngodly persons, to make it their daily sport in their deuil­lish meetings, to insult ouer him, and to leape vpon his backe with all the re­proach and infamy that they can deuise to lay vpon him. But it skilleth not what such foule mouths do vtter, they shall one day reap the reward of their mallice, and the penitent person that holdeth his peace, shall find in the end the fruit of his patience.

Vse 3. Thirdly, it teacheth vs for our obedience, to repent betimes, and not to delay the time thereof, but while the acceptable season is to bring forth the fruites of amendment of life. For seeing wee are not to make the most, or speake the worst of the fals of our penitent Bretheren, it serueth as a good encouragement, and a profitable inducement to leade vs and guide vs vnto true repentance, that so our sinnes may be put away. Sinne is as a most fil­thy Leprosie, but when we repent, we are cleansed of that Leprosie. It is as vnsauory Dung that stencheth the earth, and the euill sauour thereof ascen­deth vp to Heauen; but when we repent, we smell pleasantly, as a sweet per­fume in the Nosthrils of God. It is as filthy Mire, that soyleth the Soule, corrupteth the Body, and spotteth the Garment; but when wee repent, the staine and blemishes of sinne are put out of his sight, and blotted out of his remembrance. For when God forgiueth iniquity, transgression, and sin; Mich. 7, 19. Ier. 31, 33, 34. he throweth it into the Sea, into the bottome of the Sea, that it may neuer arise againe to our confusion and condemnation, and hee remembreth it no more. As farre as the East is from the West, Psal. 103, 12. and 32, 1, 2. so farre hath he remooued our sins from vs, as the Prophet speaketh, so that they are so far taken out of his sight, that they and we shall neuer meet together. He couereth them, and will not impute them vnto vs; Col. 1, 21, 22 So that we which were in times past strangers and enemies, are now reconciled, beeing made holy and vnblameable, and without fault in his sight. If then God doe couer them when we repent, who are we that goe about to vncouer them? If he doe not impute them, why should we lay them to their charge, who haue a discharge from God, who hath cancelled the band and hand-writing that was against them? If God haue washed and wi­ped away the filthinesse of them, why should any man cast the mire of them in their faces againe? The most expert and excellent Phisitian, cannot cure a deep wound & a festered sore, but some scarre will remain, and some print in the flesh is left behinde: but God so healeth our infirmities, that he taketh a­way the staine, the guilt, and the punishment, that no token, no marke, no signe of his wrath and indignation euer appeareth to appall vs, or dismay vs. This is the great loue and vnspeakeable mercy of God toward the broken heart and contrite Spirit. He that hath beene an Adulterer, and hath repen­ted of his vncleannesse, is no Adulterer. He that hath beene a Drunkard, and repenteth of the beastlinesse and abuse of the good Creatures of GOD, is no longer a Drunkard. He that hath beene an Enemy and hinderer of Gods word, and now loueth it aboue Siluer and Gold, is no more an enemy, but a friend of the Gospell. He that hath beene a Swearer and Blasphe­mer, and repenteth of his blasphemies, is not a blasphemer. He that hath beene a prophaner of the Lordes Sabbaoths, and now is carefull to sanctifie them, and spend them in holie exercises, is no longer a prophane person. True it is, these men haue beene such, but when they see their sinnes, hate them, forsake them, are greeued for them, and are departed from them, true repentance is as the Fullers Sope to wash them, and to make them whiter then the Snow. We must therefore make a great difference, betweene that which they haue beene, and that which they are. Shall we say, that he, who is come to mans estate, and hath put away childishnesse, is still a Babe and Suckling, as Infant and Child, because once he was so? Or shall we say, that [Page 319] hee, who is made a Free-man, and had serued out his Prentishippe, is a Bond-man still, and vnder the iurisdiction of another, because that once he was so? In like manner, shall wee change our Bretheren to be Children in knowledge, to be the Seruants of sinne, and Bond-slaues of Sathan, because they were so in the time of their ignorance, before God gaue vnto them re­pentance, that they might come out of these snares wherein they were hol­den Captiues? Nay, I will say more, whosoeuer reuileth and reprocheth him with his Adultery, Idolatry, Blasphemy, Drunkennesse, or Prophanesse, that hath fallen into these offences, but dwelleth not nor delighteth in them, is a malicious enemie, a false accuser, a slanderer and lyer against his Brother. The Apostle Peter Math. 26, 69. denied his Maister (as we shewed before) he forsware him, and curssed himselfe if he knew the Man, which he did through feare to saue his life. But because he went immediatly out of the High-Priests Hall, and wept bitterlie, did any of the rest euer vpbraid him, and reproach him with Apostacy, with swearing, with curssing, with his infirmitie and presumption? All they therefore are led by another Spirit then the Disciples were, who de­spightfullie cast them in the teeth with their sinnes, which are more odious and greeuous to them, then to those that set them afoote, and blaze them a­broad to their disgrace.

This is a great comfort, and bringeth wonderfull peace of conscience to all those that truely repent of all their sinnes past, which they haue followed with greedinesse: seeing, that as God forgiueth them, so he will not haue others to charge them with them. For if the Lord and Maister of vs all remit them, we are not to charge our Fellow-Seruants with them. If the Prince forgiue, vpon the sorrow and submission of his Vassall, the Treason intended against his person, shall the subiect dare to call him Traytor, seeing the Prin­ces pardon is the Subiects protection and discharge? If the Father forgiue the Childe his disobedience, Luke 15, 29. shall the rest of his Brethren speake euill of him, and alwaies keepe it in fresh remembrance? If these thinges were duelie regarded and rightlie considered of vs, we would not lye one houre in our sinnes, but make hast to be reconciled vnto God, that so we may abolish the guiltinesse and greeuousnesse, together with the infamy of them. Hence it is, that the Apostle saith; Rom. 6, 19, 20, 21, 22. As ye haue giuen your members seruants to vnclean­nesse, and to iniquitie, to commit iniquitie, so now giue your members seruants vn­to righteousnesse, in holinesse: for when yee were the Seruants of sinne, yee were freed from righteousnesse. What fruit had ye then, in those things whereof yee are now ashamed? For the end of those thinges is death, but now being freed from sin, and made Seruants vnto God, ye haue your fruit in holinesse, and the end euerla­sting life.

Where he teacheth, that such as continue in their sinnes, are as dead trees, or as rotten branches that bringeth forth no fruit: but they that are made free from sinne, are made the Seruants of righteousnesse. The Tree that hath a long time brought forth no fruit, when once it beginneth to bring forth good fruit, cannot be called an euill tree. The ground that beginneth to yeelde plentifull encrease, cannot be called barren, whatsoeuer it hath been in times past. So is it with euery one of vs, we are accounted Trees of righteousnesse, and fruitfull ground, so soone as we lay aside the vnsauory fruits of wicked­nesse. Wherefore, whensoeuer we heare the taunts and reproaches of vn­charitable men, cast out against vs for such sinnes as we haue long agoe left, let vs not be greeued at them, nor sorrowfull for them, nor seeke reuenge a­gainst them, but rather comfort our selues in this, both that God hath giuen vs repentance to see and forsake our sinnes, which before we made our chie­fest pleasure, and that he hath pardoned them in his Sonne, and will neuer lay them to our charge, so that he accounteth them as if they had neuer beene committed, and accepteth of vs, as if we neuer had offended him. As for the [Page 320] vngodly, that haue sinne raigning in them, and neuer truely repented of heir sinne, they may and ought to be charged with their sins, and as we find them in the present time to be, so we may iustly account of them, so we may truelie call them, and so we may censure them and pronounce of them. For as it is lawfull to call a Spade, a Spade: so he that is knowne to liue still in Adul­tery, may be named and noted to be an Adulterer, and a filthy liuer. He that maketh a continuall practise of drunkennesse, and is resolued to remaine in it, may be called a drunken beast, a drunken sot, a drunken companion, and we need craue no pardon if we giue him that stile. He that regardeth not the hearing of Gods word, but liueth in open contempt of God, and of his ordinances, may be iustly branded with the reproach of his sinne, and may be called the enemy of all righteousnesse, and the Childe of the Deuill. We know, that Iudas through couetousnesse betrayed his Maister, and when hee had done, he dispared of pardon and hanged himselfe: the reproach of this fact and offence, remaineth to this day, and shall neuer be blotted out, but he is called Iudas the Traytor, and Sonne of perdition. Math. 10. 4. Actes 1. 16. 17. And thus the case standeth with all other vnrepentant Sinners, that vse not the remedy appointed of God to bring them out of the state of dam­nation, into the way of saluation. Hereupon we see the Prophet Esay, Chap. 1. calleth them Esay 10, 4, 10. and 57, 3. the Princes of Sodome, and the people of Gomorah, a sinfull Nation, a people laden with iniquity, a seed of the wicked, corrupt children, Witches Children, the seed of the Adulterer, and of the Whore. Christ cal­leth the Pharisies Math. 3, 7. Iohn 8, 44. a brood of Vipers, blind Guids, Hypocrites, such as were of their Father the Deuill. This appeareth in the Psalme, where the Prophet speaking of such as hated to be reformed, and cast the words of God behind them, saith; Psal. 50, 18, 19, 20, 21, 22. When thou seest a Theefe thou runnest with him, and thou art par­taker with the Adulterer: thou giuest thy mouth to euill, and with thy tongue thou forgest deceit: thou sittest and speakest against thy Brother, and slanderest thy Mothers Son: these things hast thou done, and I held my tongue: therefore thou thoughtest that I was like thee, but I will reproue thee, and set them in order be­fore thee: O consider this, ye that forget God, least I teare you in peeces, and there be none that can deliuer you. Where we see, he layeth to their consciences their sinnes, and applyeth vnto them the iudgements of God that did hang ouer them: so that thereupon he calleth them to serious and earnest conside­ration of their former workes, thereby to draw them to repentance. Diuers sorts of men are re­proued. Heere­by are reprooued diuers sortes of euill and corrupt minded men. First, such as aggrauate and augment the sinnes of the godly, and make those that are no sinnes, to be taken for sins: and such as are lesser, to seeme the greatest of all.

These are they that broach and belch out of their enuious hearts and fil­thy mouths, and stinking breathes, all the venome that lyeth hidden within them against the godlie, when they can espy any of them (who haue their weaknesse as other men, and being left vnto themselues, cannot but fall) to be ouertaken with the frailty of the flesh; Oh (say they) these are the holie men, these are the holie Brethren, these are the godly folke: see, see what they are, none are worse people then they. These men haue quicke eies to see their sins, but they are blind and cannot see their repentance. They know what they haue committed, but they are ignorant and will not know that their sins are remitted, and that whatsoeuer the Son of God remitteth, ought not to be retained and remembred of the Sons of men. It is no disgrace to a man to haue beene wicked and infamous for his offences, if he be throughlie changed and altered: for their reformation giueth them more grace and ho­nour with God and all good men, then their former life doth shame and dis­credit. The Apostle saith; Act. 17, 30, 31. The time of this ignorance God regarded not, but now he admonisheth all men euery where to repent, because he hath appointed a day [Page 321] in which he would iudge the World. Secondlie, they are reprooued that lessen the sinnes of the impenitent, and mollifie them with gentle Plaisters, there­by hartning and hardning them in their sinnes, thereby fawning vpon them, and flattering them in their wickednesse. They are men of the prophane World like themselues; and therefore their sinnes shall bee no sinnes, and their great sinnes are little motes that cannot be seene. It hath alwaies bin a Thucid. lib. 3. Plutarch. in So­lom. Ouid. Nomini­bus mollire licet mala. practise and ancient custome among euill Men, to lessen odious vices, & to abate them with softer and milder tearmes: and that fraude and fashion was neuer neuer more frequent, then where the vice was most common. Thus it is, when Theeues are called Taking-men: Couetous persons, Thrifty-Li­uers: Thus Adultery is accounted but a tricke of youth; fighting and quar­relling is named man-hood; drunkennesse is reputed good fellowship, and Drunkards the onely good fellowes. Thus is sinne extenuated and dimini­shed by those that know not the Nature of sinne; and therefore seeke to blaunch the foulenesse and filthinesse of it, to which they are so continuallie accustomed. But howsoeuer these men account of sinne, and whatsoeuer they call it, they shall find that the lessening of it, is the way to encrease it, and the diminishing of it, is the meanes to make it greater. If we would haue our sinnes and offences not to come into account, we must forsake them, and re­pent of them.

Thirdlie, it reprooueth such as disclose and reueale a Penitents confessi­on. When our Brethren in the anguish of their Soules, and in a feeling of the horror of sinne, haue sought peace and comfort at our handes, and haue discouered their offences that trouble them to vs, as the sicke man doth his disease to the Physition that hee may bee healed: it is our dutie to comfort them, not to disgrace them; to conceale them, not to reueale them; to hide them, not to publish them and blaze them abroad, to their disgrace and dis­credit. True it is, when euill is opened vnto vs, Alexand. Hal. part. 4. Quest. 28. membr. 2. art. 2. Siluest in Con­fess. 3. nume. 2. not past, or present, but to be done afterward, as if a man confesse his determination and resolution to commit Murthers, we are not tied to couer and conceale it, but are bound to manifest and make it knowne. This sheweth the wonderfull abuse of the Church of Rome committed in holie thinges, and thinges supposed by them to be holie. The Sacrament of the Lordes Supper is most horribly propha­ned of them, which being instituted in remembrance of the death of Christ, to assure vs of our spirituall communion in him, and of our spirituall nou­rishment from him, is often receiued of them to combine them together in wickednesse, and to take securitie thereby one of another, not to reueale the Treasons and Conspiracies that are plotted among them. Thus it is in the supposed Sacrament of Pennance, when they would reueale the hid­den mischeefe and poysons of their hearts, to the Priestes and Iesuits their Confessors, they will seeme to doe it by way of confession, that so it might be (as it were) locked vp and sealed with this Seale, as a secret neuer to bee disclosed and discouered. Thus is confession become nothing else but a couer of Treason and Rebellion. But when our Brethren being afflicted in Conscience, and wounded with the Darts of Satan, and the poyson of sinne, shall accuse themselues, and confesse some haynous sinne committed that ly­eth heauy vpon them, and can find no comfort in concealing of it, but grea­ter horror, & thereby are brought to the gates of Hell; and like to be swallo­wed vp in despaire, when they shall (I say) confesse to the glorie of God, and the shaming of themselues, the wickednesse of their hearts and handes, we are not to vtter it to others to their disgrace, but by all meanes we can to co­uer it in secret and silence. For as we Iam. 5, 15. are to acknowledge our faults one to another, and to pray one for another: so we are in loue to conceale the falles one of another, and not to open them in choller and mallice to their reproach.

Lastly, this reproueth our remisnesse and wretchlesnesse in dealing with re­cusant Papists, the members of the Pope and Popish Church, who because we would not offend them, we speake of them honourably, and giue them the Name of Catholikes, and honour them with the Title of the Church: whereas wee should giue them their right, and call them by their propper Names, of Idolaters, and enemies of the Grace of God, and disturbers of the State. We haue many among vs that are ready to ioyne with them, and to giue them the right hand of fellowship, who can bee content to mingle together God and Baall, Christ and Beliall, light and darkenesse, the Temple of God, and an Idoll. But as we beleeue the High-priest of Rome, to be the very Anti-christ described in the Scripture, so we also hold that the Church of Rome is a false and Bastard-Church, and no true Church of Christ Iesus, who not onely haue shaken, but razed downe the very foundations of Reli­gion, maintaining the worshipping of Images, and the merrits of workes, by making a mocke of Christes merits and satisfaction, by deuising other Mediators, and by presuming to offer him vp an vnbloody Sacrifice to God the Father. Let vs not therefore halt betweene 1 Kin. 18, 21 two opinions, nor go about to reconcile those thinges which can neuer hold or hang together. The false Apostles would ioyne the Law and the Gospell together, the workes of the Law, and the grace of Faith in the matter of Iustification, which can neuer be, the one destroying and pulling down the other: because Rom. 11, 6. if it be of grace, it is no more of workes, or else were grace no more grace: but if it be of workes, it is no more grace, or else were worke no more worke. So we haue those that dreame of an vnion between Christ and Antichrist, but if the Lord be God, follow him; if Baall be he, then goe after him. No man can serue both these Maisters so contrary one from the other, so that whosoeuer clea­ueth to the one, forsaketh the other.

‘ Verse 16. [ Not now as a Seruant, but aboue a Seruant, euen as a Brother, &c.]’ Heere is a singular commendation of Onesimus, expressed by many steps and degrees; the one ascending and climbing aboue the other. He was not onely as a Seruant, but aboue a Seruant; not onely as a Brother, but a belo­ued Brother; not onely deare to Paule, but much more to Philemon himselfe. This is so much the more worthy praise and commendation; nay, of wonder and admiration, as the disposition of Seruants in those times was lewd and li­centious, who albeit they had good and godly Maisters, yet they were light-fingered and light-footed, and vpon euery occasion they were apt to run a­way from them, Gen. 16, 6. as appeareth in Hagar that liued in the house of Abraham, when Sarah began to deale roughly with her, immediatlie she fled from her. Seeing therefore it was so rare a thing among those kinde of men, to finde any well minded and disposed, the Apostle maketh the more account of him, and would haue his Maister to make account of him. As if he should reason thus:

• Him, who in Christ Iesus is become thy Brother, thou oughtest carefully to tender, and dearely to loue:
• But Onesimus is now by his vnfained conuersion become thy Brother;
• Therefore receiue him.

Heere we see the Apostle reasoneth for Onesimus, to haue him receiued and respected aboue an ordinary Seruant, because hee was truely conuerted, and had in him a good measure of Grace, and was become a true and sound Christian. Doctrine 4. The more grace appea­reth in any, the more should they be tende­red and regar­ded of vs. We learne from hence, that the more Grace appeareth in any, the more should they be tendered and regarded of vs, whether they be Ser­uants, [Page 323] Children, Neighbours, Pastors, People, Wife, Kinsfolke, or Acquain­tance. In whomsoeuer the greatest store of heauenly things is to be found, such as most of all to be loued and regarded; tendered, and respected. The Prophet Dauid teacheth, when the Lord, who had annointed him to bee King ouer his people, should bring him vnto the Kingdome, and make him Ruler and Gouernour ouer a great and mightie People, what they were that he would most of all regard, and vpon whom he would cast his eyes; Psa. 101, 6, 7 Mine eyes shall be vpon the faithfull of the Land, that they may dwell with me, hee that walketh in a perfect way, he shall serue me, &c. Salomon hath many heauenlie sentences, and Diuine Prouerbs Prou. 14, 35. & 17, 2. & 16, 13. to this purpose: as Chap. 14. 35. The plea­sure of a King is in a wise seruant: but his wrath shall be toward him that is lewd. So in the 16. Chapt. The righteous lippes are the delight of Kings, and the King loueth him that speaketh right thinges. Likewise, in the Chapter following, A discreete Seruant shall haue rule ouer a lewd Sonne, and he shall deuide the he­ritage among the Brethren. The practise of this dutie we see in Abraham, he had a faithfull Seruant, whom he made the Steward and Gouernour of his house, and made more reckoning of him, then he did of Ismaell his Sonne, or of the rest that did attend about him; Gen. 15, 2. and 24, 2. and therefore purposed to haue made him his heire. When he purposed to prouide a Wife for his Son Isaac, he called him, and imployed him to goe to his Country and to his Kindred to bring a wife for him. The like we see in Iacob, Gen. 37, 2, 4. Who loued Ioseph aboue al his Bretheren, because he saw most grace in him. This was in Elkanah toward his wife Hannah, 1 Sam. 1, 8. he comforted her in her affliction, and said; Why weepest thou? And why eatest thou not? And why is thy heart troubled? Am not I better to thee then ten Sonnes? This appeareth in Ionathan toward Dauid, 1 Sam. 20, 17 and 18, 1, 2. He loued him as his owne soule, and made a couenant of peace, and a league of friendshippe with him, not in any worldly respect, not for any earthly commodity, not to enioy any temporall benefit (for he seemed thereby to loose a Kingdome) but because he saw the Lord to be with him. So the Apostle writing to the elect Lady and her Children, testifierh; That he loued them in the truth, and reioy­ced greatly that he found them walking in the truth. Heereby we see, laying all these testimonies together, the truth of this doctrine, that it is our duty to re­gard them most, that haue greatest grace shining in them.

Reason 1. The reasons hereof are plaine to informe vs. For first, where Grace is, it bringeth blessednesse to that society, kingdome, congregation, family, and person; as appeareth by the confession of Iosephs Maister. Gen. 39. 2. 3. whom he serued. Now who are more to be regarded, or better to bee thought off, then such as are blessed, and cause blessednesse to others? The wicked man is accurssed of God, Iosh. 7, 1, 2. and draweth the cursse of God vpon the places where he dwel­leth, and vpon the persons with whom he dwelleth. But such as haue found grace with God, and haue grace laid vp as a precious Treasure in their hearts, doe bring the blessings of God to others, and serue to conuay them to them, as we see by infinite examples in the Scripture.

Reason 2. Secondly, we see that God is most gratious to such as haue most Grace in their harts, he tendreth them as the apple of his eye, and loueth them as own Sons. Indeed he loueth all the works of his handes as they are his Creatures: he maketh his Sunne to shine, his raine to fall, his fruitfull seasons to refresh them: he hath not left himselfe without witnesse among the Infidels, that he might make them without excuse. Hee giueth to Psal. 144, 13 and 147, 19. & 76, 1. Beastes, and to beastlie men their foode, their Corners and Garners are full, and abounding with diuers sortes, and their Sheepe bring forth thousandes, and ten thou­sands in their Streetes: but GOD is speciallie knowne in Iudah, his Name is great in Israell: he sheweth his Word and his Statutes among them, hee hath not dealt so with euerie Nation, neyther haue they knowne his iudge­ments. As this is the dealing of God toward those that are his, whom [Page 324] he maketh partakers of the secrets of his Kingdome: so it is our duty to fol­low his example, and to shew our selues like vnto him in our brotherly kind­nesse toward his chosen Children, and our beloued Brethren.

Reason 3. Thirdly, the more grace appeareth in any, the neerer he doth resemble God, the more euidently doth the Image of God shew it selfe in him. The Image of God, standeth and consisteth, Ephe. 4, 24. especially in holinesse and true righteous­nesse. The vngodly are stamped and marked with prophanesse and wicked­nesse, Iohn 8, 44. & 1 Iohn 3, 8. which is the Deuils badge and impression. The more they grow in e­uill, and bring forth the fruites of impietie and vnrighteousnesse, the neerer they come to Satan, and are like vnto him. On the other side, such as bear the Image of their heauenly father, must be exceedingly respected and regarded, as the Apostle teacheth; 1. Iohn 5, 1. Euery one that loueth him which begate, loueth him also which is begotten of him. He that loueth the Father, will for the Fathers sake, loue the Child. And he that loueth God, will (for his sake) loue the Child of God. Seeing therefore it is blessednesse to euery society and Con­gregation, to haue men therein endued with grace, seeing God delighteth to rest among them that seeke after grace; and lastly, the more grace is found in any, the neerer he draweth to God: in all these respects we conclude this as a certaine truth, that it is our duty to respect them aboue all others, that haue the greatest measure of grace abiding in them.

Vse 1 Let vs gather the vses that arise from this Doctrine. First of all, this ought to stirre vs all vp to labour to grow in grace and in the gifts of the Spirit, that therby we may procure & deserue the loue of men. They that grow in grace, are truly to be reputed and accounted gracious. It is noted in Christ, Luke 2, 52. That he encreased in wisedome and stature, and in fauour with God and men. When a man groweth in strength of body, it is a signe his meate nourisheth him, and doth him good. So when we profit in knowledge and vnderstanding, in holinesse and sanctification of life, it sheweth that we are good hearers of the word. Salomon saith in the Prouerbs, Prou. 1, 5. A wise man shall heare and increase in learning: and a man of vnderstanding shall attaine vnto wise counsels. We must therefore proceed in good things, that we may be well pleased, that we may be enriched in his graces, and established more firmely in the waies of god­linesse. For there cannot be a better means to keep vs from a fearfull Aposta­cy, and to preserue vs from a dangerous back-sliding, then to go forward in that iourney into which we are entred, and to make strait steps to the place of our rest. So long as we walke to the end of the race set before vs, there is no feare of fainting or falling backward. But when once we begin to stand still, and do not go forward, our case is to be pittied, we haue giuen roome to Sa­than, and taken the foile, who will not rest there, but take farther hold of vs. Whosoeuer standeth still, and remaineth at one stay in matters of Religion, will shortly turne backward. The heauenly bodies are euer in motion, it is the earth that standeth still at one stay: so such as are heauenly minded, are alwaies going and growing toward heauen; whereas such as think vpon no­thing but the earth, are so cloyed and clogged with that grosse matter, that they cannot moue a foot forward to lay hold of happinesse. Hence it is that the Apostle exhorteth the Corinthians, 2. Cor. 7, 1. Seeing we haue these promises (dearely beloued) let vs cleanse our selues from all filthinesse of Flesh, and spirit, and finish our sanctification in the feare of God. Likewise, writing to the Thessalonians, 1 Thess. 4, 1. He stirreth them vp, and exhorteth them in the Lord Iesus, that they increase more and more, as they had receiued of them, how they ought to walke and to please God. Thus also speaketh the Apostle Peter,; 2 Pet. 3, 17, 18. Ye therefore (beloued) seeing ye know these things before, beware least ye be also plucked away with the error of the wic­ked, and fall from your owne stedfastnesse: but grow in grace, and in the knowledge of our Lord and Sauiour Iesus Christ.

This serueth to reproue those that either stand still or go backeward, and [Page 325] and are not proficients in the Schoole of Christ, who heare much and learne little; who know somewhat, and practise nothing at all; who thinke they haue gotten enough, and that now they may be idle and slothfull. It was not so with the Apostle, who was a better Scholler then these Drones; he labou­red euermore to be better & better, as himselfe testifieth; Phil. 3, 3, 14. I forget that which is behinde, and indeuour my selfe to that which is before, and follow hard toward the marke, to the price of the high calling of God in Christ Iesus. He was not like vnto a foolish Runner, who running in a Race for a great price, will eue­ry foote be looking backe how much ground he hath runne and rid, but his eyes were fully fixed vpon the marke, considering how farre hee had yet to passe, and waighing how much he was distant from perfection. It had been better, that we had neuer made profession of Christ, or beene called by his Name, then to stand at a stay, or to start aside, whereby it may be probablie suspected, if not rightly gathered, that wee neuer had any soundnesse in vs. Let vs therefore Rom. 15, 14. labour to abound more and more in wisedome, and in all godlinesse. Whosoeuer glorieth that hee hath so much Grace as he desired, did neuer truelie desire any grace. Whosoeuer sitteth still, and neuer inten­deth to goe forward, shall neuer come at his iournies end. And whosoe­uer thinketh himselfe to be good enough, and purposeth neuer to be better, will presentlie grow to be worse, and neuer cease vntill that he be starke naught.

On the other side, such as haue a care to proceed, and are at the mending hand, though they doe it slowly and slackely, though they haue many de­fects and defaults, though they feele in themselues many infirmities and im­perfections, yet it is a notable comfort and testimony vnto their hearts, that GOD will giue them grace to continue vnto the end, and to perseuer in the Faith vnto the death. For such doe get ground of their enemies, do wea­ken the force of sinne, doe strengthen the guifts of the Spirit, and doe pro­fit daily in the exercises of Religion which they frequent. Secondly, this re­proueth such as regard most of all, and bestow the greatest fruits of their loue and compassion, vpon the most vngodly and vngratious, which are most vn­worthy to be respected. For the more men grow in wickednesse and propha­nesse, the lesse they ought to be loued and liked of vs. It is true godlinesse that should ioyne vs in mutuall friendship one with another, and vnite our affections one toward another. The more godlinesse appeareth to bee in them, the neerer ought our coniunction to be with them. And as they grow in good thinges, so ought our loue to encrease toward them. This the Pro­phet Dauid teacheth. Psalme 15. 4. Lord, who shall dwell in thy Tabernacle, who shall rest in thy holie mountain? Psal. 15, 4. and 16, 3. He in whose eyes a vile person is contemned, but he honoureth them that feare the Lord. And in the Psalme following, Thou art my Lord, my well doing extendeth not to thee, But to the Saints that are in the earth, and to the excellent: All my delight is in them. But how many are there among vs, that haue no societie or familiaritie with the faithfull, and such as feare the name of the Lord? That thinke themselues in a Prison or in Hell, so long as they are among them? That can bee merrie and pleasant among prophane Companions, but hang downe their heads when they are with the godly, and neuer rest till they be gone from them. If a Man or a Woman should alwaies delight to be in the company of Beares and Wolues, and to conuerse among Dogs and Swine, that when you seeke for them, you should neuer find them but among the Beasts, as if they had abandoned the compa­ny of reasonable Creatures, we would thinke them strange bodies, we would wonder at their humors, and be ready to say they were of a wild and woluish Nature, and (as it were) transformed into the qualities of Beastes, like vnto Nebuchadnezzar, who had his vnderstanding taken from him, and his dwelling appointed among the Beastes of the field. Dan. 4. 30. So is it with [Page 326] those that frequent no company but of wicked persons, and vse no societie with any, but of such as are as blinde as Beetels, and as senselesse as stones, & as brutish as beasts in matters of Religion: may we not truly conclude of them, that they are beastlie minded, and like to them with whom they sort, and to whom they resort? The Prophet saith, I am a Companion of all that feare thee: but these may say; I am a Companion of them that forsake thee. He saith; Do not I hate them that hate thee? 2 Sam. 6, 16. But these men say, Doe not I loue them that hate thee, and hate them that loue thee? They hate the god­ly in their hearts, and the more grace appeareth in them, the more they de­spise them; as Michall did Dauid, when she saw his zeale in bringing home the Arke of the Lord into his own Cittie. They esteeme more of their dogs and Swine, then they doe of the deare Seruants of God, bought with the precious blood of Christ, & therfore they say! Oh, these are the little flock, these are Saints, these are holie folkes, we are not for their company. But if we belong to God and to his Kingdome, wee must of necessitie be of the Communion of Saints. And if indeede thou thinke them holie, thou ough­test to conclude; therefore we are, and must be, and will be for their compa­ny. For either we are holie, or vnholie; either godlie, or prophane; either righteous, or vnrighteous. If we be not true Christians, we are no better then Deuils incarnate: and therefore shall haue our portion and reward a­mong the Deuils. So then, either they vtter those words with a scoffing spi­rit, and then we leaue them to his iudgement that will take vengeance of all such taunts that he accounteth cast out against himselfe: or else they make a fearefull conclusion against their owne Soules, disclaiming themselues to be Members of the Church, renouncing the sweet society & communion of the Saints, refusing the forgiuenes of their sins, and accounting thēselues vnwor­thy of eternall life: or else they speake ignorantly, as poore silly blind Soules, who are to be pittied and praied for, and this all the hurt we wish vnto them for all the mallice they beare against vs, beeing bold to craue more good for them, then they doe for themselues, saying; Luke 23, 34 Acts 7, 60. Father forgiue them, for they know not what they doe: Lord, lay not this sinne to their charge. Thus we de­sire God to giue them them eies that are blind, and to open their hearts that haue shut them against the truth, and the professors thereof.

Vse 2 Secondly, seeing it is our duty to respect euery one of the faithfull, accor­ding to the grace of God measured out vnto him, it is required of all men to looke alwaies to the best things in the choise of the companions of their life. We learne not to enter rashly into any neere societie with such as haue not the graces of Gods holie spirit to commend them. When any of vs are to seeke friendes, to match our selues with a Wife, to entertaine Seruants, to make choyce of teachers, our care must be to enquire after such as haue true pietie in their hearts, and may yeeld vnto vs sound comfort. And whensoe­uer we haue made that happy and heauenly choyce, we must labour to che­rish, to encrease, and to strengthen them in all their waies, and for our parts, must delight and reioyce in them aboue all other. One good Friend, one godly Wife, one religious Seruant, is worth ten thousand others, what pri­uiledges of the flesh soeuer they bring with them. Hence it is that the Apo­stle saith; 1 Cor. 7, 39. The Wife is bound by the law, as long us her husband liueth: but if her Husband be dead, she is at liberty to marry with whom she will, onely in the Lord. We see how Dauid among all the Sonnes of Saule, made choise onely of Io­nathan, to ioyne with him in a strong league of sure friendshippe, because he knew him to haue an vpright and faithfull hart toward God: These two did take sweet counsell together, and had their soules knit in a fast and firme knot of mutuall loue. Likewise, concerning the seruants of his house that he would receiue and retaine, he saith; Psal. 101, 6, 7 Mine eyes shall be vpon the faithfull of the Land, that they may dwell with me, he that walketh in a perfect way, he shall serue mee: [Page 327] there shall no deceitfull person dwell within mine house, he that telleth lies shall not remaine in my sight, &c.

The Apostle Paul, called to be an Apostle, & teacher of the Gentiles, hauing conuerted many to the faith, did take the greatest delight, and reaped soun­dest consolation in them, he accounted them his Crown, he esteemed them his Sonnes, he called them his glory, he reioyced in them as his hope. This appeareth in the example of Onesimus, whom he had begotten in his bonds, the greater fruits of Faith he found in him, the greater account and recko­ning did he make of him. The like wee might say of others, euen of whole Churches gained to the Gospell; the more they encreased in godlynesse, the more his bowels were enlarged in care and compassion toward them. This affection ought to be in all true Pastors toward their people, they must loue such aboue the rest, as exceede and excell the rest in the knowledge and pra­ctise of true godlinesse. This affection should be in the Father towards his Children, he should loue them most, he should giue them most, hee should prouide and prepare for them most, that haue most Religion in their hearts, most grace in their soules, most soundnesse in their liues. Let them bee vsed best that are best, and finde most fauour, that shew the greatest faith. The Scripture teacheth vs, that Isaac had two sonnes; Esau was the first borne, yet Iacob had the blessing. Godlinesse maketh the younger to bee the elder, the second to be the first, the lowest to be the highest, the least to bee the greatest; but vngodlinesse causeth the first borne to be last, maketh the elder to be younger, and easteth downe the highest into the lowest roome. So we see, that among the sonnes of Iacob, 1 Chro. 5. 1. Gen. 49, 3, 4. Ioseph had the double portion, albeit he were the youngest of them all sauing one, because the rest of his Children had stained them-selues with some grosse sinne, which did put them out of their proper place, and disinherit them of the blessing.

This point heere to be learned and practised, reproueth two sorts of men, as well such as make choise of such as bee wicked, as those that hate them which are good and godly. We must not delight our selues in those that be carnall and corrupt, albeit they be neuer so neer vnto vs. Ahab did repose and reioyce himselfe 1 King. 21, 7 1 Sam. 22. 9. 1 Ki. 12, 8, 31 in Iezabell against Naboth; Saule in Doeg, against Da­uid, when he saw that God was with him, and his spirit departed from him­selfe. Rehoboam made choise of youthfull, vaine, and vicious Companions, and refused the Counsell of the prudent, and the aduise of the Elders, & the friends of his Father. Ieroboam made choyse of the ignorant multitude, of the scum of the people, and of the Rascall sort, to be the teachers of Israell, and their guides and Gouernors in the matters of Gods worship. It is a common euill to delight in euill company, in prophane persons, in Idoll-shepheards, in carnall friends. The delight that men take in these is vaine, and of no va­lue; nay it bringeth in the end Gall and Wormewood, and biteth as a Ser­pent. If thou delight in thy Wife, Children, Seruants, Friends, and Familiars in the flesh, in a worldly and wicked manner, and neuer considerest from whence thou hast them, nor receiuest them as the guiftes and blessings of God, that thereby thou mayest haue sound ioy, and true happinesse heaped vpon thee, it is extream folly and madnesse. What was the end of Ahabs ioy in his wife, in his sonnes, in his posterity? They were at the last, thogh mul­tiplyed exceedingly, cut off from man to beast, and none of them left to wa­ter a wall. How many are there, that being free and at liberty to make choise of Friends, of Wife, of Seruants, of Companions, do neuer set the Lord be­fore their eyes, who hauing little grace in their owne hearts, make an electi­on of such as are most vngracious and gracelesse. They desire not to be Com­panions of such as loue the Lord and his Law, but respect riches or beautie, or honour, or such outward Ornaments, as perish with the vse, and cannot cleanse the soule. Wherefore, let all superiors know and vnderstand, that it is [Page 328] a duty and instruction belonging vnto them, to delight themselues, and set their hearts vpon such as are religious and vertuous, and to shew their anger and displeasure against those that are faithlesse, and feare not to offend the Lord with their wicked liues and vngodly behauiour. For this shall bee our praise and commendation in the choise of our frends, and in the gouernment of our houses, to follow the example of God our Creator, who is the most prudent and perfect Gouernour. His fauour doeth embrace, and his good­nesse compasse on euery side, such as faithfully serue him, and sincerely wor­ship him: but his wrath and angry countenance is fierce against those that walke rebelliously in the contempt of his Lawes, and liue licentiously in the profession of his seruice. Thus ought it to be in his people that gouerne in his feare, such as they see feare God they must honor, they must commend, they must encourage, they must countenance; but such as are stubborne against themselues, and stiffe-necked against God, they must reprooue and reiect, they must discommend and discountenance by all meanes they can. For, all such as suffer disorders and misbehauiour in their charges, without checke and controulement, shall finde the faultes of their Inferiours turne to their owne reproach and reproofe. The Wiseman teacheth, Prou. 14, 34 that sinne is a shame to a whole people, and to a great company; much more then shall it turne to be infamous and ignominious to a house, and to the Maister of the house, as we see in Eli and his sonnes.

Secondly, it reprooueth such as hate and abhorre those that shewe the seeds of Faith, and the sparkes of grace, and the fruits of the spirit to bee in them. It is an euill (as we heard before) not to preferre and make choyse of such as are good; but it is a great deale worse to loath and dislike such as are godly, when they haue made choise of them, and brought them home into their owne doores. They that haue obtained this mercy to finde grace with God, do bring the blessinges of God with them into the house, they come not empty and alone, but full fraught and furnished with great Treasures, if that we had spirituall eyes or hearts to discerne it. A Religious and a vertu­ous Wife is Prou. 31, 10, 11. a great Iewell, her price is farre aboue the Pearles, for she will do her Husband good, and not euill, all the dayes of her life: and yet many repine and murmure that their wiues haue so much knowledge, and that they are too zealous in the truth. They neuer thinke they bring them to much riches and substance, but if they labour to be rich in God (which is the true Treasure) they thinke a little to be too too much. They neuer complaine that they are in fauour with great men, from whom they may reape a commodity; but if they seek to be in fauour with God, from whom euery good giuing, & eue­ry perfect guift proceedeth, they make a scoffe and a mock at it. They ought to encourage them, and stirre them vp to good things, and not hinder them in their course. They ought themselues to teach and instruct them, & not dis­courage them from learning of others. Thus it is also many times with many Fathers, that pretend a loue to their children, but it is in the flesh, not in the spirit; in the world, not in the Lord; in earthly things, not in heauenly. If their Children haue embraced the Gospell in sincerity, and seeke after the meanes of their saluation with diligence, they thinke they are too forward, and feare they wil proue too praecise, and so make more account of others, that are more loose in life, and prophane in conuersation.

This fault was in good Isaac, who preferred his son Esau hated of God, before Iacob that was loued of him. So do the Fathers of our times, delight themselues most in their Children that are most lewd, and shew least fauour to such as most deserue it. And thus it fareth with many Pastors & Teachers of the people, who ought to go before them in soundnesse of Doctrine, and vprightnesse of life, and by all meanes to bring forward such as are comming on, to spurre and stirre vp such as are sluggish, to comfort such as are carefull [Page 329] and zealous, and to discountenance such as are open or secret enemies. But how many are there that would be called and accounted faithfull shepherds and true Teachers sent of God, who are affraid their hearers should bee too forward: like enuious Maisters, that are loath to haue good Schollers, & re­pine at it to haue any profit too much vnder them. Thus they nuzzle them in ignorance that are blinde, they strengthen the hand of iniquity, they encou­rage euill doers, and discourage those that would faine walke in the wayes of godlinesse. It was the earnest desire of Moses, Num. 11, 29 That all the Lordes people were Prophets, and that the Lord would put his spirit vpon them. If wee haue this spirit, let vs neuer reproach those with learning too fast, that are vnder our charge, who ought to be our comfort in this life, and shall be our crown in the life to come.

Vse 3. Lastly, seeing it belongeth as a speciall duty vnto vs, to shew our grea­test affection to such as haue in their harts most religion, it serueth as a com­fort and encouragement to al callings, euen the lowest that are among men, to labour after good things, and to seeke to serue and feare the Lord, seeing such as are the meanest, and of basest reckning with many, are respected and recompenced of him. This is a notable encouragement, to consider that God taketh care of vs, and requireth of men to do vs good. The least mem­ber of the body is honoured, and not despised; cherrished, and not contem­ned; tendered, and not abhorred of vs. So it ought to be in the members of Christs body, which are all deare to him (which hee bought with an equall price) and therefore ought to be deare vnto vs, if wee beleeue our selues to haue our part and portion in his body. Notwithstanding, if thorough the pride, contempt, disdaine, and vnthankfulnesse of men, we finde our selues little regarded, made as a foot-stoole for men to tread and trample vpon, & as a ball to spurne at with all reproach, and so scorned for our well dooing: let vs not be dismayed with this dealing, but consider that the poor seruants of God haue tasted of the like measure that haue gone before vs, so that wee are not the first that haue beene thus vsed, and we are not like to bee the last that are in this sort to be abused.

Marke a little how it fell out with Ioseph, one that performed the best ser­uice, and yet one that receiued the worst recompence. When he was broght downe to Egypt, and bought and sold as a slaue, Gen. 39, 1, 2, 4, 5, 20. or as Oxe in the Market from one to another; at length he came vnto the hands & house of Potiphar, whom he serued faithfully, so that the Lord was with him, and made all that he did to prosper in his hand; his Maister put all that he had in his hande, and made him Ruler of his house; neuerthelesse, not long after, thorough the false suggestion of his Mistris, and the hasty and ouer-rash credulity of his Maister, his good seruice was forgotten, he is cast in prison, and lyeth bound in setters. The like wee might say of Iacob, who serued for his wiues in the house of Laban. Who could do better seruice, or who could shew himselfe a more painfull and profitable seruant, then he had done? Hee speaketh it before Labans face, and doth not whisper it behinde his backe, hee auouch­eth it before him, that he might take exception to it, if he had ought to ob­iect against it, Gen. 31, 39, 40. Whatsoeuer was torne of Beasts, I brought it not vnto thee, but made it good my selfe: of mine hand didst thou require it, were it stolne by day, or stollen by night, I was in the day consumed with heate, and with frost in the Night, and my sleepe departed from mine eyes. This duty and diligence did he perform, and yet what was the wages of the woorke, and the recompence of his la­bors? It followeth in the next wordes, Verse 41. I haue beene twenty yeares in thine house, and serued thee fourteene yeares for thy two daughters, & six yeares for thy Sheepe, and thou hast chaunged my wages ten times. Thus we see, how good and gracious seruants haue bin serued in former times before vs, and what hard measure hath bin rendred and repayed vnto them.

The examples of the Israelites is fit to be thought vpon, and worthy to be considered in this case, when they soiourned and serued in the land of Egipt, according as the Lord fore-shewed vnto Abraham, Gen. 15, 13. Know for a surety, that thy seede shall be a stranger in a Land that is not theirs foure hundred yeares, and shall serue them, and they shall intreat them euill. They neuer plotted any rebel­lion, or attempted act of hostility against them, but serued their taske-mai­sters that oppressed them, and laboured in making bricke, and gathering straw, and finishing their taske, yet they were blamed and beaten, and laden with many sorrowes. Let vs therefore by all these examples be encouraged, and know that nothing can happen vnto vs, which hath not fallen out to o­thers that haue liued before vs, who haue done as good and faithful seruice to their superiors, as we haue done or can do, and yet haue beene euilly en­treated, and wrongfully pursued, and cruelly handled, and vniustly rewar­ded. Let vs not suffer for euill doing, 1 Pet. 4, 15, 16. & 2, 19, 20 and as euill doers; but let vs suffer as Christians, that so God may be glorified, and we not ashamed of our afflicti­ons. For this is thanke-worthy, if a man for Conscience toward God endure greef, suffring wrongfully, it is acceptable before him, & is respected of him, albeit among men it go away vnrewarded. We herd before of the good ser­uice of Iacob, of Ioseph, of the Iewes; of Iacob toward Laban, of Ioseph toward Potiphar, of the Iewes toward the Egyptians, and how euilly they were re­warded and recompenced of their cruell and couetous Maisters. But they knew they serued a better Maister in Heauen, who would not suffer them to want the fruite of their labors, nor to loose the worke of their hands. Hence it is, that he encreased Iacob in substance, hee brought Ioseph out of prison, he gaue the Israelites fauour in the eyes of the Egyptians, that gaue them Ie­wels of Siluer and of Gold, and sent them not empty away. Thus will God deale with vs, if we suffer with patience, and will honor them that are care­full to honor him.

‘[ Aboue a Seruant, euen as a Brother beloued.]’ We heard before howe the Apostle commendeth Onesimus to his Maister, that he was to be receiued of him not so much as a seruant, as one that was more then a seruant; that is, not an Infidell, but a Christian. This point, is in these words declared by the spe­ciall, or by a word of Relation, a beloued Brother, which was more then a simple seruant. For if he had any vnbeleeuers (that were not of the houshold of Faith) either borne in his house, or bought with his money, they were his seruants, but they were not beloued Brethren. But this man conuerted to the Faith was aboue the ranke and degree of such persons, hee was both a Ser­uant and a Brother. True it is, there was great difference betweene Philemon and Onesimus, betweene the Maister and Seruant in things of this life; one, was Superior; the other, Inferior: one was to command, the other to obey; one was to rule, the other to be subiect in the Lord; yet wee see, how the A­postle in this place is not affraide to call Onesimus his Maisters Brother, and would not haue the Maister ashamed to acknowledge it in words, & to shew it in his practise. This is not spoken, as if they were naturall Bretheren in the flesh, and descended of one Father, according to the common generation of the rest of the sonnes of men; but they were Brethren in Christ, partakers of the common Faith, equall in the participation of heauenly graces, alike in the fauour of God, one not dearer to him then another. Hence it is, that the Apostle before Verse 7. and afterward, verse 20. calleth Philemon his Bro­ther in Christ, though he were his sonne in the Gospell, because hee had be­gotten him vnto God by the immortall seede of the word, Verse 19. as wee shall see in the words following, where he challengeth as his own, and as a due debt vnto him, whatsoeuer Philemon had.

Doctrine 5. Althogh chri­stian religion, do not take a­way the de­grees of per­sons, yet it maketh vs all equall in Christ. From hence wee learne, that wee are all of vs equall before God and our [Page 331] Brethren in Christ Iesus our Lord. Although Christian Religion doeth not take away the difference of persons, and conditions before men, but alow­eth some to be high, and some low; some aboue, and others beneath; some to be Maisters, and others to be Seruants: yet, it maketh vs alike and equal before God, inasmuch as it causeth vs to be brethren in Christ. This truth hath plentifull confirmation out of the books of Moses, where al the Iewes, of what quality and condition soeuer they were, are oftentimes called bre­thren. The poore are named the Deut. 15, 7, 2 11, 12. & 17, 20. Brethren of the rich: the Debter is cal­led the Brother of his Creditor: the Seruant is Brother to the Maister: the King set ouer them, must not lift vp his heart aboue his Brethren. This is it which Dauid confesseth in many places of the Psalmes, Psal. 22. 22. and 22, 8, 9. I wil declare thy Name vnto my Brethren: in the middest of the Congregation I will praise thee. And in the 122. Psalme, hee wished prosperity, and would procure the good of Gods house, for his Brethrens and Companions sake. Where wee see, that albeit he were the King of Israell, and sate in the throne of glory and seat of digni­ty aboue them, yet he refuseth not to cast himselfe into a common condition with others, and to giue them the honour of his brethren. This is it which the Prophets teach euery where, Ier. 31, 34. They shal teach no more euery man his neigh­bor, and euery man his Brother, saying, Know the Lord for they shall all know me from the least of them vnto the greatest of them, saith the Lord. This is it which Christ speaketh to his Disciples, Math. 23, 8. Be not ye called Rabbi, for one is your Doc­tor, euen Christ; and all ye are Brethren. The like precept the Apostle enioineth and the same rule he deliuereth to the Romans, chap. 12, 16. Be of like affec­tion one toward another, be not high-minded, but make your selues equall to them of the lower sort: be not wise in your selues. And to the Phillippians, Chap. 2, 3. Let nothing be done through contention or vaine-glory, but that in meekenesse of mind euerie man esteeme other better then himselfe. Againe, to this purpose hee writeth to the Galathians, Gal. 3, 27, 28 All yee that are baptized into Christ, haue put on Christ; there is neither Iew nor Grecian, there is neither bond nor free, there is neither male nor female, for ye are all one in Christ Iesus. All these Testimonies of the Old and New Testament, do fully and euidently teach vs, that how­soeuer the Gospell permitteth and prescribeth the differences and degrees of persons, that some be Lords, and others beare themselues as seruants, yet it alloweth and maketh them to be equal in Christ, to be brethren and Sisters in the common faith, all members of Christ, all pertakers of the same hope, al heires of the same kingdome.

Reason 1. And what can be more plaine then this principle? First, it is the nature & property of God to accept no mans person. An high place, a noble byrth, a comely personage, are much respected amongst men, and such persons are highly aduanced and preferred. But it is not so with God: for, in his electi­on of vs to life, in his calling of vs, in his iustifying of vs, in his sanctifyeng and sauing of vs, he respecteth not whether we be high or low, rich or poor, learned or vnlearned; he chooseth, he calleth, he iustifieth, he sanctifieth, he glorifieth the bond as well as the free; the low as well as the high; the Ser­uant as well as the Maister. This is it which the holy man Iob setteth down, Iob 34, 18, 19. Wilt thou say vnto a King, thou art wicked? Or to Prince, ye are vngodly? How much lesse to him that accepteth not the rich more then the poore, for they bee all the workes of his hands. To this purpose the Apostle Paule speaketh, Rom. 2, 9, 10 11. Gal. 2, 6. Act 10, 34, 35 Deut. 10, 17. 2 Chro. 19, 7. Prou. 24, 13. To euery man that doth good, shall be glory, honour, and peace, to the Iew first, and also to the Grecian, for there is no respect of persons with God. Likewise, the Apostle Peter teacheth this in the Sermon that hee preached vnto the Gentiles, Of a truth I perceiue, that God is no accepter of persons, but in euerie Nation hee that feareth him, & worketh righteousnesse, is accepted with him. Seeing then, this is the Nature of God, that he regardeth not the outward apearance and coun­tenance of men, we must know that he respecteth all as equall and alike.

Reason 2. Secondly, Christ Iesus accepteth all that beleeue in him as his Bretheren and members of his body, euen flesh of his flesh, & bone of his bones. This is it which he speaketh to Mary Magdalen, after his resurrection, when he had appeared vnto her, and manifested himself vnto her; Iohn 20, 17. Go to my brethren, and say vnto them, I ascend vnto my Father, and to your Father; and to my God, and to your God. Where he sheweth, that God is a common Father, & that all the godly are as brethren one to another. Likewise, the Apostle writeth to the Hebrewes, Heb. 2, 11, 12 He that sanctifieth, and they that are sanstified, are al of one, wherefore he is not ashamed to call them Brethren, saying; I will declare thy name vnto my Brethren, in the midst of the Church I will sing praises to thee. The Lord Iesus is infinitely aboue vs, Phil. 2, 6. who being in the forme of God, thought it no robbery to be equall with God, and we are poore, wretched, and misera­ble men; yet he is ashamed of no man, except we first bee ashamed of him. He will deny no man, he will reiect no man, except wee first do deny and re­iect him. If then, Christ do vouchsafe to account and accept vs as his brethe­ren, we must needs acknowledge an equality and brotherly fellowshippe a­mong all the faithfull that are in Christ.

Reason 3. Thirdly, all the godly that are truly regenerate, are adopted to the hope of the kingdome of glory, and are redeemed by the blood of Christ. It is not Gold, or Siluer, or Pearles, Psal. 49, 7. 1 Pet. 1, 18. or the treasures that are in the world, could pay a price sufficient to redeeme and ransome our soules; it is the precious blood of Christ alone, that must purchase our peace, as of a Lambe vndefiled and without spot. Now, he came into the world to seeke and to saue that which was lost; he came not to call the righteous, but sinners to repentance. How meane soeuer our places, how simple soeuer our persons, how base soeuer our conditions are, we haue as good a title, and as great an interest in the death and passion of Christ, as they that shine in the world, that are clad in Purple, and fare deliciously euery day. And as these haue redemption by him, so God affordeth to them the meanes of saluation, as wel as the mightiest Monarkes vpon the earth. The poore man hath the word of God offered to him, reade vnto him, and preached vnto him as well as the rich: he hath the Sacraments of God prouided for him, as well as for them that are of high place: he may pray vnto God as freely, as comfortably, as chearefully, as the great men of the earth, and he hath a gracious promise to be heard and respected, as well as they. Though thou farest hardly and meanly at home, Prou. 9, 2. Math. 22, 1. yet God hath pre­pared thee a feast, and biddeth thee to his Table richly furnished, and plenti­fully stored with all prouision. Though thou do not iet vp and down in Silks and Veluets, and hast no gorgeous attire to put on, yet God hath Rom. 13, 14 prouided thee a better garment, he giueth thee his owne sonne to put on, and clotheth thee with his righteousnesse, which shall couer all thy shame, that thy naked­nesse shall neuer appeare in his sight. So then, seeing God accepteth no mans person, seeing Christ vouchsafeth to call vs Bretheren; and lastly, seeing the faithfull haue redemption by his bloode, it followeth necessarilie, that our Christian Religion, and Faith in Christ, doe make all persons after a sort e­quall, as Bretheren and Sisters of one and the same Father and Family, and Ioynt-heyres of one and the same Kingdome, that is immortall and neuer fadeth.

Vse 1 The Vses of this Doctrine are many, putting vs in minde of sundrie good duties. First, seeing that in Christ, who is the elder brother of the house, we are al made Brethren and Sisters together, hauing one Father, which is God; one Mother, which is the Church; one inheritance, which is heauen: it is our duty, being neerely ioyned by so strong bands, and in so fast and firme a so­ciety, to loue one another, to seeke the good one of another; and to cut off all occasions of discord and diuision that may arise among vs. For, shal such as are members of one body be diuided one against another? Or shal such as [Page 333] are the deare Children of the same Father, nourish hatred and hart-burning among themselues? Or shall such as are parts of the same family, foster mal­lice in their hearts, and follow contentions and emulations, to the ruine one of another. My Brethren, we see these things are, but these things ought not so to be. How shall God be our common Father, if wee liue not together as louing Brethren? Or how shall he call vs his children, if we behaue our selues as strangers or enemies one to another? This Brotherly loue, is the roote of all good duties to be performed; where it is wanting, there is nothing but strife and sedition, and all manner of euill workes. This is the old comman­dement, Leuit. 19, 18 That we loue our Neighbors as our selues. This is the new comman­dement giuen vnto vs, Iohn 13, 34 That we loue one another. Seeing therefore, there is one body, and one spirit; one Faith, and one Father; one Church, and one Baptisme, let vs support one another by loue, and endeuour to keep the vni­ty of the spirit, in the bond of peace. This is it which the Apostle prooueth, when he hath shewed, Colos. 3, 11, 12, 13. That there is neither Grecian nor Iew, neither circum­cision, nor vncircumcision, Barbarian, Scythian, bond, free, but Christ is all, and in all things; he addeth, As the elect of God, holy and beloued, put on the bowelles of mercies, kindnesse, humblenesse of mind, meeknes, long-suffering, forbearing one another, and forgiuing one another; if any man haue a quarrell vnto another, euen as Christ forgaue, euen so do ye: and aboue all these thinges, put on loue, which is the bond of perfectnesse. When a Controuersie & contention arose in the hou­ses of Abraham and Lot among their seruantes, though there were a great difference and disparity between them, yet Abraham saide, Gen. 13, 8. Exodus 2, 13. Acts 7, 26. Let there bee no strife I pray thee, between thee & me, neither between thy Heardmen & my Herd­men, for we are Brethren. This is that whereof the Prophet putteth vs in mind, and offereth to our consideration, Psal. 133, 1, 3 Behold, how good and comely a thing it is, Brethren to dwell euen together, there the Lorde hath appointed the blessing of life for euer. To this purpose the Apostle saith, Ro. 12, 10, 11 Be affectioned to loue one another with Brotherly loue, in giuing honour go one before anothee; not sloathfull to doe seruice, feruent in spirit, seruing the Lord. It cannot bee denied, but many oc­casions of iarres and ianglings arise among men, and the more they are giuen to the world, the more they are wrapped and intangled in them, & the lesse desire and delight they haue to be loosed from them. Hee that is giuen to contention, shall alwayes feede himselfe vpon it, and neuer want matter to keepe him in it. But would we know what is the cause of so much hatred & malice that remaineth among vs? Heereupon it ariseth, euen from hence, that we forget that we are Brethren, and do all looke for one and the same inhe­ritance.

Vse 2 Secondly, seeing the Gospell of Christ teacheth vs to account our selues as brethren, albeit it take not away the degrees of persons, & the differences of Callings, it serueth as a good instruction to all Superiors, to vse all mild­nesse and moderation, patience and meekenesse towards those that are their Inferiours, and placed vnder them, and to teach them not to contemne and abhorre them, not to despise and disdaine them. For howsoeuer there be one way a great inequality betweene them in matters of this world, and in the things of this life, inasmuch as God set superiors aboue vs, in an higher place and requireth subiection, reuerence, and obedience of those that are be­neath, yet in another respect they are matches and equals, hauing a like por­tion in Christ, and a like interrest in the meanes of saluation. Wee see in ma­ny things of this life, the Lord maketh no difference betweene high & low, betweene Prince and people. True it is, their foode is daintier, but are their bodies stronger? Their attyre is costlier, and their apparrell finer, but are they kept the warmer? They may haue greater helpe of the Physitians, but can they deliuer them from death? They may haue a more costly Coffin, a a more sumptuous Tombe, and a greater train following them to the graue, [Page 334] but can these things helpe the soule? No, no, the Prophet is plaine, and ex­perience shoulde make vs able to see it, and wise to confesse it; they haue great names, and high Titles of honour giuen vnto them, Psal. 82, 6. I haue said, ye are Gods, and ye are all Children of the most high, But ye shall die as a man, and yee Princes shall fall like others. If then, there be so little difference in the life, and lesse difference of the death of rich and poor, of Maister and Seruant, of Ma­gistrate & Subiect, we shal find a greater equality and parity betweene them in holy and heauenly things. We allow them to be as the elder brethren, but they must know and consider that other are as the yonger bretheren of the house, and haue the same priuiledges giuen vnto them. For if the Lord Iesus be not ashamed to call vs all brethren, shal they be ashamed to confesse one another to be equall in the matters of our redemption and saluation? Shall the rich man disdaine the poore, or the Prince his people, or the Maister the seruant, or the Free-man him that is bond, seeing the Lord of life, that is e­quall with his Father in might and Maiesty, vouchsafeth to repute vs al in the place of Brethren? Hence it is, that he saith in the Gospell (speaking of lod­ging the stranger in our houses, of cloathing the naked with our Garments, of feeding the hungry with our meats, of visiting the prisoners with reliefe, of refreshing the sicke with our comfort.) Math. 25, 40. Verily I say vnto you, inasmuch as ye haue done it vnto one of the least of these my Brethren, yee haue done it vnto mee. Who are more disgraced and contemned in the worlde, then such as are Strangers, or Prisoners, or naked & in necessity? Yet these poore contemp­tible ones are deare in his sight, tender as the Apple of his eye, and acknow­ledged of him to be his Bretheren. Wee are not worthy therefore to bee esteemed of Christ, if we regard not such as are in greatest price, and chee­fest account with him.

So then, we must take heede, that wee neuer despise, and deride, and dis­dain those that are called the Brethren of Christ, nor refuse to imbrace them as our owne Brethren. This is that vse which the Apostle vrgeth, in setting downe the duties of Maisters, Ephes. 6, 9. Ye Maisters, do the same thinges vnto them, putting away threatning, and know, that euen your Maister also is in heauen, nei­ther is there respest of persons with him. Where we see, how hee moueth all Maisters to cast off all pride and high conceite of themselues, and to Loue their faithfull seruants, as their faithfull Bretheren. It is not farre from this purpose, which Iob speaketh touching his practise and behauiour toward his Seruants, Iob. 31, 13, 14, 15. If I did contemne the iudgement of my seruant and of my Mayde, when they did contend with me, What then shall I do when God standeth vp? And when he shall visit me, What shall I answere? He that hath made me in the womb, hath he not made him? Hath not he alone fashioned vs in the womb? Where the holy man commendeth mildnesse in all Gouernors, and reprooueth the exer­cise of cruelty toward their seruants. Hee gaue them free libertie to declare and debate the matter with him, to alledge what reasonable excuse soeuer they had, considering with himselfe, that we haue one common Creator and maker, and are partakers of the same Nature, and concluding thereuppon, that albeit such as are bound to serue vs, bee of low degree, and despised in the world, yet they neuerthelesse are our brethren. So then, such as are ad­uanced vnto high places, and set in authority ouer others, are not to trample them vnder their feete, to despise and set them at naught, to account them as vile persons in their eies, but to vse them with mildnesse, and to behaue them­selues in al lowlines, & to rule their houses with al gentlenesse. We must re­member that wee haue a Maister in heauen, so that albeit he hath exalted vs on high, yet God standeth aboue all, and is the Maister both of the Maister, & of the seruant. O that this were well waighed, and wisely considered, and thoroughly learned of all Superiors, that sit at the sterne▪ and guide the ship. The higher and greater our places are, the lower and lesser ought our hearts [Page 335] to be. If we be made Magistrates and Maisters, and Rulers, to gouern others, let vs confesse they be Brethren with vs. This yeeldeth a profitable medita­tion to all Christian Gouernors, when we behold any of our Inferiors (thogh they were our bondmen) in any trouble or distresse, to thinke earnestly vp­on these things. If God haue made mee neuer so high, when I see the people pinched with dearth and famine, that they are ready to perish and famish in the streats for want of Bread, I must knowe they are not Dogges, (though many make no better nor farther reckoning of them) alas, alas, they are my Brethren.

When the Pestilence walketh in the darkenesse, and the plague destroy­eth at noone day, that God striketh downe with his fearfull hand; that thou­sands fall at our side, and ten thousands at our right hand (for he oftentimes maketh hauocke, and bringeth desolation into many houses and families) I must thinke it is no Murraine of Cattle, they are my bretheren. When I be­hold the oppression of the poore, and the grinding of the faces of the needy, that they are eaten vp as bread, and sold as old shooes, for nothing; I must haue this feeling of their affliction, they are not as Horsses or Asses ouer-la­den with their burthen (whom yet, if it were so, Exo. 23, 4, 5. we were bound to pity & raise vp, though belonging to our enemy) they are my poore and dear bre­thren, whom God hath created, whom Christ hath redeemed, whom the ho­ly spirit hath sanctified, whom the word hath regenerated, whom the church hath nourished, whom the Angelles haue guarded, and who, together with me, in the last day, shall be glorified. At that day shal God be all in al, when Christ Iesus shall abolish all power and authority among men, when Prin­ces must resigne their kingdomes, and cast downe their crownes at his feete, then there shall be no more Prince and Subiects, Pastor and people, Mayster and Seruant, Father and Sonne, Husband and Wife. These degrees indure but for a season, which must haue end, when Christ shall come to iudge the quicke and the dead. If God haue made me a Maister, and committed Ser­uants to my charge, they must not be respected as my Swine or Oxen; they are my Brethren, and therefore I must looke vnto them in time of their sicke­nesse, & vse all good meanes for their deliuerance. The Centurion in the gos­pell is commended, that when his seruant fell sick, & was in danger of death, he came to Christ Math. 8, 6. for help and succour. If a man haue a Bullocke and beast that is diseased, he will aske counsel, & seeke remedy, much more ought we to deale mercifully with our seruants which God hath made our brethren, & not to shew more mercy to our Cattle for our commodity sake, then to man made after the Image of God for his sake. To conclude, let vs from this Chri­stian equality, learne Christian mercy, and know the estate of them that suffer any kind of misery. For what is the cause that we tyranize ouer those that are our Inferiors, but because we forget that we are their bretheren, and that in this respect they are equall vnto vs?

Vse 3. Thirdly, this Title of Brethren communicated to all the faithfull, serueth as a comfort and consolation to all Inferiours, and to teach them this du­tie, that they ought not to grudge, or to bee greeued that they are placed in a lowe estate, as though they were therefore lesse esteemed and regarded of God. For seeing God hath thus farre prouided for them to call them their Bretheren, and to make them equall with those of greater Callinges, they are to bee contented with their places. It is a great Honour, to be so greatly in his fauour, and to bee so highly regarded of him, who re­iecteth no man for his poore degree, for his low estate; for his meane con­dition. This is it which the Apostle Paule setteth downe, 1. Cor. 7, 21, 22. Art thou called being a Seruant? Care not for it: but if yet thou maist be free, vse it rather: for he that is called in the Lord, being a Seruant, is the Lords free­man: Likewise also, be that is called beeing free, is Christs Seruant. Where he [Page 336] sheweth, that no mans poore calling should be his discouragement: but this must be his comfort, and bring peace vnto his soule, that if hee be a true be­leeuer, although he be mans seruant, yet he is Gods free man. And whom­soeuer the sonne Iohn 8, 34, 36. maketh free, he is free indeede. For, wee must know, that whosoeuer committeth sinne with greedinesse, and draweth iniquitie as with Cart-ropes, he is the seruant of sinne, though he were the Maister of a family, or the Ruler of a kingdome. And on the other side, whosoeuer is freed from the bondage of sinne, and the slauery of the Deuill, he is a right free-man, although he be a Captiue, a Prisoner, or a Seruant. If wee haue our part in Christ, we haue our part in this comfort, seeing the Seruant is sa­ued as well as [...]e Maister, if he beleeue.

Furthermo [...], we must consider these two thinges, both that whatsoeuer our calling be, wherein we abide, whether it bee high or low, wee haue it from God, we are alotted vnto it by his appointment, and that hee seeth it, and knoweth it to be the fittest place and best calling for vs vnder the Hea­uens. For, he respecteth in all his purposes, his owne glory, and our profite. If he saw any condition of life to be better for vs, or a meanes to further vs in our holy faith and saluation, he would not keepe vs from it, he would not deny it vnto vs, he would not restraine vs of it. It is a spice of the Deuils poy­son, which he inspired & instilled into the minds of our first parents, to con­ceiue hardly of Gods dealing toward vs, as if of malice or enuy he had helde vs from the greater good, and bestowed vpon vs the lesser. He came to them in the Garden, and told them, Gen. 3, 5. That God doth know, that when they should eate of the tree of knowledge of good & euill, in the middest of the Paradice of God, their eyes should be opened, and they should be as Gods knowing good and euill. So when we grow discontented, and dislike our callings which God hath appointed vnto vs, we begin to be inueigled by the subtilty of Satan, and shalbe alwaies aspiring higher, then God hath iudged to be meet for vs. Let this serue vs, & suffice vnto vs, that how lowe soeuer in our owne eyes, and little in the eyes of others, our condition is, yet God hath made them equall with vs, and vs Brethren with them, to our great and endlesse comfort. This is that vse which the Apostle maketh to encourage and strengthen seruants in their duties, Ephes. 6, 5, 6 7, 8. Seruants, be obedient vnto them that are your Maisters, according to the flesh with feare and trembling, in singlenesse of your hearts, as vnto Christ. Not with seruice to the eie as men pleasers, but as the seruants of Christ, doing the will of God from the hart, with good will seruing the Lord & not men, And know ye that whatsoe­uer good thing any man doth, that same shall he receiue of the Lord, whether hee be bond or free. Whereby he declareth, that the obedience of such as are bond, is no lesse acceptable to god, then the obedience of such as are free: he looketh not so much to our persons, as to our actions, nor so much to our actions, as to the manner of our doing of them. Hee liketh and alloweth that which is done of the seruant, as well as that which proceedeth from the Maister: and he that is of low degree, pleaseth God in the duties of his calling, as well as the man that is of greatest reputation in the world, and highly magnified for his Riches and Honors.

Vse 4. Lastly, seeing God respecteth all alike, and hath made all as one, and as Brethren that are in Christ, it serueth as a reproofe, and threatning, and ter­ror, to all drowsie and secure persons, that thinke they shall escape the iudg­ments of God for their high places. There is no difference with God, there is no inequality with Christ, to them that are in Christ, high and low are all alike with him. None are saued for their highnesse, none are condemned for their lownesse. Christ Iesus accepteth no man for his glory, he reiecteth no man for his ignominy. Let vs therefore not beare our selues bold and confi­dent vpon our outward excellency, but stand in feare of his iudgements, and prepare our selues with all reuerence and diligence, that we may bee found [Page 337] worthy to stand before the great God in that great day of account. For wee must 2 Cor. 5, 10. all appear before him, when he will iudge euery man according to his works. When we shal come personally before his Throne of glory and seat of iudg­ment, hee will haue no respect to the Noblenesse of our birth, to the great­nesse of our learning, to the beauty of our faces, to the strength of our bo­dies, to the largenesse of our liuings, to the aboundance of our Riches, or to any outward priuiledges and dignities of our persons. Then shall all flesh be gathered together from the foure windes, and stand before the Iudge of all the world. God will respect vs as we are, not as we appeare to be; not as o­thers haue accounted of vs, but as he shall manifest vs to haue bin, when the secrets of all hearts shall be disclosed, and hidden things shall bee reuealed. Then must euery man answere for himselfe, and plead guilty or not guiltie, when no pretenses, or excuses, or delayes shal auaile vs. Then shal the poore begger appeare without his rags; the rich Glutton without his Robes; Co­uetous Indas without his bagges; Crafty Gehazi without his money; Proud Haman without his Honor; Aspyring Absolon without his Ambition; Mur­thering Caine without his Weapon; Cunning Achitophell without his Pol­licy. The Kings of the earth must lay downe the glory of their Crownes, and the dignity of their Scepters, the Nobles must renounce the Ensignes of ho­nor, and all persons must set aside outward respects of honor and dishonor, of glory and shame, of fauor and contempt. Neuerthelesse, it is to be obserued, that albeit these men must stand before the throne of God, without these re­spects that they made their chiefest felicity; yet they shall not appeare with­out their cruelty, bribery, treachery, blasphemy, couetousnes, & such like im­piety, for their euill works shal follow them, & cleaue fast vnto them. Let vs therefore neuer think to escape, when we shal com naked before the eternal Iudge, as euer we came into the world, & more naked then we departed out of the world; for wheras some haue their Coffins to couer them, others their Tombs to beutify them, and all men their winding sheets to wrap their Car­kasses in, whē the Lord shal descend with thousands of his Angels, they shal not haue a rag, or a poore fig-leafe to hide their shame. Let vs seek while we haue time to put on Christs righteousnesse as a Garment, that we may be a­ble to stand before the sonne of man, and receiue the glory prepared for vs, before the foundations of the earth were laide.

‘[ Specially to me, how much more then vnto thee, both in the flesh, and in the Lord.]’ We haue heard how the Apostle accounteth, and how he would haue Philemon account of Onesimus; to wit, aboue a Seruant, euen as a beloued Brother. In these words, he vrgeth him farther, and sheweth that hee had more cause to respect him, and greater reason to loue him then himselfe had, because he was ioyned to him by more bands, whereof two he nameth; one of the flesh, as being his seruant; the other in the Lord, as being his brother. Paule was mooued to respect him, onely in regarde of the common fayth, and therefore he saith; if he were, not so much a Seruant as a Brother to him, much more hee ought to bee so to his Maister; not because hee was his ser­uant as other seruants are, but because he was the Lords seruant, so that hee was bounde to loue him, both for the Lordes sake, and for his owne sake. Doctrine 6. The more bands & rea­sons are giuen vs to care for any, the more we are bound to care for him Heereby there is offered to our considerations, this Lesson to bee learned, that the more bandes and reasons are giuen vnto vs of God to care for anie, the more wee are bound to care for him, and to respect him. A professor of the Gospell, is more to be regarded then he that is wirhout: One of the same Nation, more then a stranger; one of our own Kindred, more then an­other farther from vs; a Neighbour, more then one that dwelleth manie Miles from vs; one of a mans house, more then him that is out of his house; a Kinsman conuerted to the faith, & becom a true and perfect Christian, more [Page 338] then a Kinsman not conuerted. A Child that hath the sparks of grace in him, more then a Childe voyde of them; a Seruant fearing God, more then a Ser­uant in the same family, that doth not feare God, nor regard his worde, nor make Conscience of the meanes of his saluation. Abraham loued Isaac, the sonne of Promise, hauing more graces in him, Gen. 21, 9, 10 14. & 25, 5, 6. more then Ishmael, the son of the bond-woman, and a scoffing wretch, and more then all the Sonnes of Keturah, to whom he gaue guifts, and sent them away. Wee see this in the dealing of Abraham toward Lot his Nephew, he would suffer no contenti­on to rest among them, and when he heard he was taken prisoner, he would not haue stirred for the wicked sinners that dwelt in Sodome, but hee armed his seruants to recouer him out of the hands of his enemies. This is it which Salomon teacheth, Prou. 27, 10 Better is a Neighbor that is neere, then a Brother farre off. The Apostle teacheth this truth, when he giueth this precept, While wee haue time, let vt do good to all men, Gal. 6, 10. but especially to them which are of the houshold of faith. And in another place, Tim. 5, 4. If any Widdow haue Children or Nephewes, let thē learne first to shew godlinesse towardes their owne house, and to recompence their Kindred. To this also we are directed in the fift Commandement, when we are commanded to Honour Father and Mother. Wherby appeareth the truth of this doctrine, that it standeth with Gods ordinance, to haue the most care of those, and to shew the greatest fruits of loue vnto them, to whom wee are bound in the greatest and neerest bands.

Reason 1. The Reasons being wisely considered, will make this plainely to appeare vnto vs. It is a generall sentence deliuered by Salomon, in the booke of Eccle­siastes, Eccl. 4, 9, 10. Two are better then one, and a threefold Cord is not easily broken. Where­soeuer there are stronger Cordes to tye vs, and moe bandes to ioyne vs to­gether, our Loue ought to bee the more greater one towardes another. Manie stickes make the greater Fire, and many stringes, the better Mu­sicke.

Reason 2. Secondly, it is a thing verie well pleasing in the sight of God, to consider what meanes he hath affoorded to encrease mutuall loue and societie, one with another. This is the reason vrged by the Apostle, to perswade the Children and Nephewes of poore Widdowes to take care for their Parents, according to their ability, 1 Tim. 5, 4. Because that is an honest thing, and acceptable be­fore God. Now, we are bound vnto them by many effectuall Reasons, as it were with barres of Iron, and bandes of Brasse, to nourish those that haue nourished vs, that haue fedde vs, that haue cloathed vs, that haue begot­ten vs, and brought vs into the world, so that wee must acknowledge it both right and reasonable.

Reason 3. Thirdly, such as breake these bands, & cast away these Cords from them, do set themselues against the Doctrine of Christ, and may be sent to schoole to the Infidels, nay to the brute beasts, which are not voide of a certaine na­turall affection. This the Apostle teacheth, 1 Tim. 5, 8. If there be any that prouideth not for his owne, and namely for them of his houshold, he denieth the faith, & is worse then an Infidell. For howsoeuer they professe the Faith in words, yet in deede and in truth they deny it. But God is delighted with our workes, not with our words, and looketh vpon the substance, not the shewe of our Religion, according as the Apostle speaketh, Titus 1, 16. They professe that they know God, but by workes they deny him, and are abhominable and disobedient, and vnto euerie good worke Reprobate. This profession is vaine and hyppocritall, and no more re­garded of God, then the leaues of a Tree of him that looketh to finde fruite vpon it. So then, seeing two are better then one, seeing it is a thing wel plea­sing with God; and last of all, seeing the Faith is denied of those that regard such as are nearest to them nothing at al, we learne howsoeuer, we owe som­what to all mankind, and there is a common band that knitteth vs fast togi­ther, yet where the debt is greatest, there we are bound to pay most, & where [Page 339] the Obligation is straightest, there we are to performe the greatest duties.

Vse 1. The Vses remaine to be considered. First of all, if it be a dutie of man to­ward man, to require most where most is committed, and to yeelde the grea­test loue againe, where are the greatest occasions to couple and combine vs together: then much more are we bound vnto the Lord, of whom we haue receiued all, to whom we doe owne all, and by whom we doe enioy all. We must doe homage to him as to our King; we must giue honour to him, as to our Father; Mal. 1, 6. we must yeeld him feare, as to our Maister; we must performe subiection to him, as to our Creator; we must shew obedience to him, as to our Law-giuer. He would be holden as a man vtterlie voyde of all wit and wisedome, who being indebted vnto many men, and owing to some more, and to others lesse; bound to some in one band, to others in two; to others in many bands; to some owing all that he hath, and to others more then he hath, or is able to pay: would begin to pay his debts without difference and discretion, deliuering much to whom he oweth little, and little to whom he oweth much; satisfying two bands where he is bound in one onely, and re­garding onely to haue one cancelled, where many other are required at his hands. Thus it fareth with euery one of vs; to one, we owe one Talent; to another, three Tallents; to another, fiue Tallents; but to God we are aboue all others most deepely indebted; we owe vnto him, our goods, our good Names, our substance, our libertie, our liues, our selues, our soules, our bo­dies, and when wee haue giuen him all, all will not serue to pay him, seeing we owe vnto him more then we haue.

Hence it is that our Sauiour saith; Math. 22, 37 38, 39. Thou shalt loue the Lord thy God with all thine heart, with all thy Soule, and with all thy minde: this is the first and the great Commaundement: and the second like vnto this; Thou shalt loue thy neigh­bour as thy selfe. We see then the order of the Commaundements set downe by the God of order, that God hath the first place, and man the second; the duties we owe vnto him, are preferred before the duties we owe to our Bre­thren. And if we marke the Lords prayer, and the order which we are taught to obserue in our Prayers and Petitions, we shall finde those ranged in the first place that touch the honour of his Name, before such as belong to our necessities: so that the duties are greater, the Chaines are stronger, the bands are faster, and the reasons are firmer to binde vs, and knit vs vnto God. In him Acts 17, 28. and 14, 17. we liue and mooue, and haue our being. He sendeth Raine and fruit­full seasons, he filleth our hearts with ioy and gladnesse. He made vs, and not we our selues, he made vs of nothing, and when we became deformed, hee reformed vs. He hath written his Lawes in our hearts, and our sinnes and in­iquities he will remember no more. What wrong and iniury hath the Lord done vs, that hauing receiued so many pledges of his fauour, and sealed so many bands, acknowledging the infinite debts that ws owe vnto him, wee should preferre Dust and Ashes before him, and set vp proud flesh in disgrace and despite of him? We see what mightie and waightie reasons wee haue to magnify him aboue all Creatures in Heauen and Earth, and to aduance him aboue all excellency that is in man, whose breath is in his Nosthrils: and yet who is it that giueth him his due, and doth not extoll the Creature aboue the Creator, who is blessed for euer?

True it is, euery man will pretend loue to God, as to him that hath elected him, created him, redeemed him, called him, adopted him, iustified him, san­ctified him, and preserued him. But doe we loue his word aboue our owne pastimes and pleasures? Our Sauiour saith; Iohn 14, 23. If any Man loue mee, hee will keepe my word, and my Father will loue him, and we will come and dwell with him: he that loueth not me, keepeth not my word. If then we preferre the fol­lowing of our owne vanities before the hearing of his truth, we plainely be­wray the hypocrisie of our hearts, and shew that our loue is fastned vpon the [Page 340] Earth. We will all seeme to loue the Lord, and his word, least all men should condemne vs, and cry shame of vs: but this our loue continueth no longer, then till some profit or pleasure round vs in the eare, and come in compari­son (as it were) to be waighed in the ballance together; then farewell God, and his Word, and his Sabbaoths, we will none of them, so long as we haue the other to follow after. What is more common in continuall practise then this? Will not a drunken Feast, a ryotous company of prophane Fellowes, sooner draw vs to their Lure, then a conscience of our duty to God to keepe vs at home, to attend to his ordinances for the saluation of our Soules? Eue­ry man almost can say the Commandements, and pronounce the words, but they consider not the meaning of them, and how large they are. They know the Law; Exod. 20, 3. Thou shalt haue no other Gods but me: and they would complain of the iniurie done them, if they should be charged to breake the same. Neuer­thelesse, if we loue the World more then we loue God, or delight in our Ri­ches more then in his Worship, if we trust in the Creature more then in the Creator, or if we feare men more then God, we offend him, and transgresse his Commaundement. Let vs now consider with our selues, how deeply we are indebted vnto God, and remember that we owe many duties vnto him: he hath giuen vs much, so that he may require much of vs again; he hath be­stowed many blessings vpon vs, and therefore he looketh for the greater ser­uice at our hands.

Vse 2 Secondly, seeing the Band and Obligation, is much more powerfull and astringent to some, then vnto others (albeit we are required and charged to loue all men as they are men, and to wish well vnto them) according to the diuers degrees whereby they are coupled together, both by the sense of Na­ture, and by the Commmaundement of God, it serueth to reprooue sundry a­buses, and to meete with many disorders that are most rife and common a­mong vs.

The first re­proofe. First of all, it reprooueth the blind superstition, not onely of elder times, but of the present daies wherein we liue, and the wicked sniftes of Popish Monkes, which being wise in their Generation, would perswade it as meri­torious to foolish and sinfull men, to giue away all their Landes and possessi­ons, and meanes of maintenance from their Children and Kindred, and be­stow them vpon the feeding of idle Drones, and vnprofitable Beastes, that liue by the sweat of other mens: labours to this end, to say Masses for the quicke and the dead, and to pray for the puling Soules that languish in Pur­gatorie. For such as was their crueltie ouer mens bodies, and their Domi­nion ouer their consciences, and commaund ouer their goods, that the poor people haue beene, and at this day are besotted and bewitched by them, that they are ready to giue a thousand Sacrifices of Rammes, and ten Micha. 6, 7. thousand Riuers of Oyle, and to forgoe their first borne for their transgression, euen the fruit of their body for the sinne of their Soules. The spirituall consenage and deceit of the fraudulent Iesuits as greedy Cormorants, is notorious and famous, or rather infamous in this kinde and case whereof we speake, who make hast to the sicke person that is rich (as the Eagle flyeth to the Carkasse) to make a prey of him, See the Quod lib. and other Bookes of the priestes, for this pur­pose. and the Priests themselues, greeuing that such a fat Morcell should goe by their mouthes, and so great a bootie should escape their hands, haue lamentably complained of their briberie, hypocrisie, cruel­ty, and iniquitie. These are they that eate Mens sinnes as Bread, and regard not to dam their Soules, to fat their owne Bodyes, and fill their owne pusres.

The second reproofe. Againe, this reprooueth the impiety and vnnaturalnesse in men that regard not their owne flesh, nor haue a respect to their owne Kindred, but are stran­gers from them, vnkinde vnto them, and voyde of loue toward them. The Apostle prophesieth and complaineth, that in the last daies shall come perri­lous times, 2 Tim. 3, 1, 2, 3. when men shall be cold in Charity, and destitute of naturall af­fection. [Page 341] He would be accounted a starke foole that would seeme to shew compassion to feede another, and yet starue his owne body; to be liberall a­broad, and miserable at home; to see other mens miseries, and to take no notice or knowledge of his owne; to quench the fire kindled in another mans house, and to suffer his owne to be turned downe sticke and stake, and nothing left to couer his head, and to giue him shielde and shelter from the wind and weather.

So standeth the case with all such as open their handes to those that are farre off from them, and turne away their eies from such as are their flesh, and bone, and blood, to whom God and Nature hath made them more indebted, then to other men. It was not so with Ioseph, Gene. 47, 12. when he liued in wealth, and Iacob was in want: he was stored with plentie, and his Father tasted of scar­sitie, he gaue him Corne freely, and sustained his Kindred willingly. The like care we see in Ruth toward Naomi, the Daughter in Law toward the Mother in Law, she laboured and trauailed for them both, Ruth. 2, 6, 14 18. she gleaned and gathe­red after the Reapers among the sheaues, and what she left when she was suf­ficed, she reserued it, and brought all home to releeue and refresh her olde Mother. These examples are agreeable to the rule, and these practises are aunswerable to the prccept of the Apostle, requiring of Children and Ne­phewes to recompence the kindnesse of their Parents. When Christ our Sa­uiour was vpon the Crosse, he shewed his godlinesse toward his Mother, and committed her to the Disciple whom he loued, himselfe being ready to leaue the World. For when Iohn 19, 26, 27. he saw his Mother and Iohn standing by her, hee said vnto his Mother; Woman, behold thy Sonne: then said he to the Disciple, Behold thy Mother, and from that houre the Disciple tooke her home vnto him. It is the dutie of Children to honour their Parents, not onely by obedience, but by maintenance; not onely by reuerence, but by recompence; not one­ly by subiection, but by thankfulnesse for the benefits that they haue recei­ued. If they be hungry, they must feede them; if poore, they must releeue them; if in necessitie, they must helpe them; if weake, they must Minister vnto them. For if this must be performed to Strangers, much more to Pa­rents? There is nothing more iust then this kinde of dutie, because the light of Nature teacheth, to requite one good turne for another, and to doe vnto another, as thou wouldst haue him doe to thee. Wherefore, to deny the performance of these duties, is vnnaturall and inhumaine: but to breake out into the contrary practises, is monstrous and beastly. Absalom 2. Sam. 15, 10, and 20, 1. conspi­red against Dauid, Sheba the Sonne of Bichri, a man of Iemini conspired a­gainst Dauid, both of them raised Israell against him, and blew the Trumpet of rebellion. Both the persons were wicked, both their practises were de­uillish, both their punishments were iust and righteous. But if we consider the manner of the offence, by the condition of the offender, and waigh the persons in a ballance by the seuerall bands, whereby one was tyed aboue the other, we shall easily finde that the sinne of Absalom did exceede, and his fact was more odious and hatefull in the sight of God and man. For Sheba indeede rose vp against his Liedge-Lord, and lawfull Prince. But Absalom ought to haue shewed himselfe as a Sonne, as a Seruant, as a Subiect, and to haue acknowledged Dauid his Father, his Maister, his Magistrate. He was the Lords annointed to them both, and therefore they should haue beene a­fraid to lay their hands vpon him, or to set themselues against him, or to take away the Crowne and Kingdome from him: Neuerthelesse, Absaloms at­tempt was accompanied with a multitude of offences, Cicer. para­dox. 3. he wronged him that had begotten him, that had nourished him, that had nurtered him, that had honoured and aduanced him, that had giuen him life, and all thinges apper­taining vnto life. All these bands, that ought to haue beene as a strong Cord or Cable, neuer to be vntwisted, and as a Chaine of Iron, neuer to be [Page 342] broken, he rent in sunder as a thred of Tow is broken when it feeleth the fire, and therefore as the fault was most foule, so his fall was most fearefull, according to the saying of the Wise-man; Pro. 17, 13. Whosoeuer recompenceth euill for good, euill shall not depart from his house. Thus then we see, that such as con­temne their Parents, and refuse to helpe and succour those that GOD hath made nearest vnto them, and so bound them in a greater band, doe commit the greater sinne, and plainely declare that their hearts are voyd of naturall affection.

The third re­proofe. Thirdly, this Doctrine reprooueth those, that where most causes and rea­sons concurre and meete together to vrge them to their dutie, do not make vse of them, nor bind themselues more closely and straightly with them, nor shew more kindnesse being moued by them, so that the greater and moe the meanes are to tie them in affection one to another, the lesse many times their loue is. This may be made plainely to appeare vnto vs, if we consider the particular practise of the people toward their Minister, and the generall be­hauiour of one of the faithfull toward another. God hath bound the peo­ple to their owne Pastor, by a straighter and neerer coniunction, then to the Shepheards of other Foldes, because they haue a greater charge of their Soules, and must giue an account for them to the cheefe Shepheard of the Sheep: and yet we see they are most bitter and violent against them, because they reprooue their sinnes, and discouer their corruptions, that they them­selues may see them and forsake them, and God may forgiue them. Shall the sicke person hate the Phisition because hee sheweth him his disease, and of­fereth his help & best endeuour to cure it? In like manner, shall we be spight­fully intreated and cruellie handled, and mortally maligned, that wish them the greatest good, shew our selues their best friends, deale faithfull with their Soules, and labour to bring them to eternall happinesse? This is it which the Apostle speaketh to the Galathians; Gal. 4, 16. Am I therefore become your Enemy, be­cause I tellyou the truth? Thus also the Prophet Ieremy complaineth, Ier. 18, 20. Shall euill be recompensed for good? For they haue digged a pit for my Soule: remember that I stood before thee to speake good for them, and to turne away thy wrath from them. We pray for them, we stand in the gap, wee exhort and admonish them, we desire to cure them of those sinnes, that fight against their Soules to destroy them.

Secondly, we are to draw from hence a generall consideration, that as God hath called vs with an holy calling, into the bosome of the Church, so he hath linked the faithfull in loue one to another, and yoaked them toge­ther with the sweet yoake of his Gospell: and yet how many are there that professe the name of Christ, and will needes be accounted true Christians, that cannot abide the Children of God, but hate them with an vnfained ha­tred, and account them as their Mortall enemies? If we should see a man rage against the members of his owne bodie, Marke 5, 5. and strike himselfe with stones to the wounding of the flesh like the man possessed, would we not seek to binde him with Chaines, and say he were mad and out of his wits? So likewise, if we be in Christ, we haue him as our head, and are members one of another; and therefore such as nourish the passions of hatred as Coales of fire kindled in their breastes, are out of their right minde, as men distracted and beside themselues. No man euer yet hated his owne flesh, but nourisheth Ephe. 5, 29. and cherisheth it, euen as the Lord doth the Church. We haue many effectuall meanes and strong reasons to ioyne our affections one to another, Ephe. 4, 4, 5. There is one Body, and one Spirit; there is one hope, and one inheritance; there is one Faith, and one Baptisme; there is one God and Father of all, which is aboue all, and tho­rough all, and in vs all: These are so many bands to hold vs together; if wee plucke these Chaines asunder, and breake the Fetters in peeces, that no man can tame vs nor binde vs, we are not liuing but dead members, and offer vio­lence [Page 343] to our owne flesh. The single knot of nature ought to be sufficient to knit vs one to another, and the least thred of naturall coniunction of our hu­mane Nature, ought to sew vs together as a Garment fitted for our bodie: how much more when many occasions meet together, which should establish brotherly loue to continue among vs?

Vse 3 Thirdly, seeing coupling of many reasons together, and the meeting of many good respects in one, giueth the more cause of ioy and gladnesse, of louing and caring one for another, it giueth a profitable instruction to all Children and Seruants, and other inferiors to performe the duties of honor and reuerence to their Fathers and Maisters. If there were no other means, this were a sufficient meanes to make them tractable and attentiue to the wordes and directions of their Fathers and Maisters, euen because they are their Fathers and Maisters. For this includeth many reasons, and ioyneth them in neerer bandes, then they were tyed together before, and detecteth them of a greater sin, and maketh them guilty of a greater iudgement. When it pleased God to open the mouth of Baalams Num. 22, 28. Asse, to reprooue the foo­lishnesse and wickednesse of that false Prophet, it was his fault not to hear­ken, nor giue heede to that which is spoken vnto him. When God instru­cteth vs by the Creatures which are the common Maisters of all mankind, we must learne the inuisible thinges of God by them. When the Wise-man passed by the fielde of the slothfull, Prou. 24, 30, 31, 32. and by the Vine-yard of the Man destitute of vnderstanding, which was growne all ouer with Thornes and Nettles: he behelde and considered it well, he looked vpon it and receiued instruction. But when the Lord chuseth one to speake vnto vs, and to informe vs in his waies which hath beene the Instrument of our life and being, of our peace and welfare, of our good and saluation; we ought to haue more respect to his person, and to his perswasion, as he is a more honorable Messenger, and as his words do proceede from greater loue and kindnesse toward vs. This serueth greatlie to reprooue all rebellious Children and contemptuous Seruants, which dis­like and distast the holie instructions and informations of their Fathers and Maisters. If they receiue any temporall commoditie from them, this doth rellish well in their mouthes, but they regard not their counsels, they will none of their instructions. These are wicked Children; these are vngod­lie Seruants. An euill Child, is but halfe a Child; an euill Wife, is but halfe a Wife; an euill Seruant, is but halfe a Seruant; an euill Subiect, is but halfe a Subiect. The godly and gratious Child, is a Childe indeede; a godly and gratious Wife, is a true Wife indeede; a godly and gratious Seruant, is a right Seruant indeede; a godly and gratious Subiect, is to be accounted and acknowledged a true Subiect indeede. For as there are degrees of coniun­ction of mankinde one to another, which are are as certaine steppes, where­by we climbe vp to the society and mutuall loue of others; so the moe steps and degrees there are, the greater ought our loue to be. To be a man crea­ted after the Image of God is one degree, and challengeth loue from vs to be performed toward him.

To be ioyned in a Politicall or Domesticall knot; to wit, in the Common wealth, or in the priuate Familie (as the Prince and Subiect, the Father and Sonne, the Maister and Seruant) is another, and a neerer degree, and ought to be the cause of farther loue. But if to these naturall and ciuill respects, there be added a spiritual Communion in Christ, which is the best band, that bindeth faster then all the rest, whereby the Subiect is made his Princes bro­ther; the Child, his Fathers Brother; and the Seruant, his Maisters Brother: this requireth a more faithfull and feruent loue, and a farther degree of our affection toward them. On the other side, if the coniunction betweene them be onely in the two former considerations, there can be no true and sin­cere loue betweene them, albeit they bee so closely tyed together: no, al­though [Page 344] they be Fathers and Children, Husbands and Wiues, Maisters and Seruants, Princes and Subiects. For where Christ Iesus is not, there can be no singlenesse and soundnesse of the Soule; whosoeuer loueth not in the Lord, he cannot loue from the heart: and where there is no true piety, there can be nothing else but hypocrisie, which is the bane and poison of true loue. Hence it is, that hee which hath an euill Seruant, doth not in truth possesse him, he hath an interest and propriety in the least part of him: he may haue his handes, but he cannot haue his heart. So the Apostle sheweth, that while Onesimus was a wicked man, and an vnbeleeuer, his Maister Philemon could not commodiously vse him: he wandred therefore a while from his House, that by changing of the place he might be turned into another, and returne a new man; before an vnworthy Seruant, but now a profitable Seruant; nay, a beloued Brother, made neere, and after a sort equall with his Maister tho­rough Faith in Christ.

Whensoeuer therefore Kinges and Princes, Fathers and Maisters, being beleeuers, haue vnder them, and belonging vnto them, such as are vnfaith­full and vnbeleeuers, they cannot promise to themselues that they haue the whole rule and command ouer them. This appeareth euidently in the Popish sort, that beleeue the Doctrine of the Councell, or rather Conuenticle of Trent, if one that professeth the Gospell haue a Wife, or Child, or Seruant, embracing that falsly named Catholike-Religion, that rest vpon the deceiue­able errors of the Priests and Iesuits, and all of them vpon the decree and de­termination of the Pope; he cannot make his accounts (except he account a­misse) that he hath full power ouer them, or the rule of their liues, or the loue of their hearts. We see it oftentimes come to passe in Subiects adhering to the Dregges of Popish superstition, that notwithstanding the bands of fide­lity and allegiance, whereby they are obliged to their Princes, they breake out into actions of open Rebellion, and seeke the subuersion of King, and Countrey, and Religion. If then a man would haue an absolute and Soue­raigne commaund ouer his Inferiours, and be assured to haue a whole and entire Wife, that his heart may trust in her, and her heart rest in him: if a man would haue a dutifull Child, and a faithfull Seruant to do his will, and per­forme seruice vnto him for conscience sake, he must make choise of such as haue in them the feare of God, the Faith of Christ, the guifts of the Spirit, the loue of Religion, the desire of instruction, and the care of saluation. If these be wanting, neuer thinke their affection can be firmely setled toward thee: but vpon euerie occasion it will be easilie remooued from thee. It is the surest and fastest knot that Christ knitteth, all other bands will quickly be broken and loosed.

Vse 4 Lastlie, seeing the encrease of many bands meeting together, doubleth and trebleth the care and loue one toward another, so that where the smal­lest number of meanes is found, there also is found the smallest loue: and where the greatest number of occasions concurreth (as it were) on an heap, there ought to bee the surest knot of friendship and amitie: it should put all superiours in minde of a necessary dutie, to be carefull to instruct those that belong to their seuerall charges and iurisdictions, that so they may tye them with a surer knot to themselues, and haue the better seruice at their handes. For seeing they are neerer coupled vnto them that are vnder the reach of their authoritie, or the roofe of their houses, then vnto the rest of mankinde: they ought to haue a greater respect vnto them, and beare a dearer loue vnto them, euen vnto their bodies, how much more vnto their Soules? But wee cannot better testifie our loue vnto them, and shew our care ouer them, then by making knowne vnto them the workes of the Lord, and the waies of sal­uation. If we be commaunded to Heb. 3, 13. Exhort one another while it is called to day, and to stirre vp one another to good things, 1 Thes. 5, 14 if we must admonish them that [Page 345] are out of order, and comfort the feeble minded; how much more are wee bound in conscience to perfect it to those that depend vpon vs, and are nee­rer vnto vs? It was the first and principall care of all the godly Kings that had true Religion in their owne harts, to prouide for the instruction of their sub­iects. The Apostle writing to the Ephesians, and prescribing the distinct duties of sundry persons, forgetteth not the Father and the Son, and as he chargeth Children Ephe. 6, 2, 4 To obey their Parents in the Lord: so he commaundeth Parents, to bring them vp in the instruction and information of the Lord. Thus godly Maisters haue vsed all diligence to bring their Seruants to haue a desire of Religion, and a loue to the exercises of pietie; whereby oftentimes such a good worke hath beene wrought in them, that they haue accounted their Maisters as second Fathers, and as spirituall Fathers, & confessed themselues more bound in all dutie to them, then to their naturall Parents, hauing lear­ned that to the glory of God, and the saluation of their Soules by their Mai­sters instruction, which they could neuer vnderstand by their Fathers educa­tion. They haue confessed themselues to haue gained more by such a ser­uice, then if a large portion, a rich inheritance, and great reuennewes had beene left vnto them. And indeede, this is the onely way to teach Chil­dren dutifulnesse, and to frame our Seruants to obedience, to plant godli­nesse in them, and to water that which is planted. The neglect of this care in vs, will make them carelesse: and the making of no conscience to teach them, will bring them to be vnconscionable in their places. If we be dumb and open not our mouths to instruct them, we shall haue deafe Children, and deafe Seruants; that will stoppe their eares against all good admonition that is offered vnto them. If we be bound in a double Band, common and spe­ciall, and doe performe a single dutie vnto them: it will follow, that as they owe vnto vs a two-folde dutie, generall, and particular; the generall of all mankinde; the particular of Seruants, they will perform [...] a single, and mai­med, and vnperfect seruice. Thus much shall suffice for this Doctrine and diuision.