A COMMENTARY UPON THE EPISTLE OF SAINT PAUL TO PHILEMON. Wherein, the Apostle handling a mean and low subject, entreating for a Fraudulent and Fugitive Servant, mounteth aloft unto God, and delivereth sundry high Mysteries of true Religion, and the practice of Duties 

economical.  
Political.  
Ecclesiastical.    
As 

Of Persecution for Righteousness sake.  
Of Christian Equity, and Moderation.  
Of God's free Grace forgiving offences.  
Of Household Government, and private possessions.  
Of the Conversion of Sinners, and Communion of Saints.  
Of Faith, and good works.  
Of Friendship, and Suretyship.  
Of Prayer, and Hospitality.  
Of the Gospel, and Almsdeeds.  
Of God's Providence.  
And of the force and fruit of the Ministry.    
¶ Moving all the Ministers of the Gospel, to a diligent labouring in the spiritual Harvest, and the people, to a conscionable attending to the word of Salvation, as to God's high and holy ordinance for our conversion, with assured hope of his wonderful blessing; upon the sound Preaching of the one, and the saving hearing of the other.  
Written by WILLIAM ATTERSOLL, Minister of the word of God, at Isfield in Sussex.  Luke 17. 3. 
¶ Take heed to yourselves: if thy Brother trespass against thee, rebuke him: and if he repent, forgive him.  
¶ Printed at London by William jaggard. 1612.   

TO THE RIGHT Worshipful Sir THOMAS PELHAM, Baronet, increase of GRACE in this life, and eternal GLORY in the life to come.  
AGesilaus King of Lacedaemon, when one praised a certain Orator that he could stretch out small matters at large and length; and amplify them with many words, both fitly and fully answered him, But I cannot 
a Plut. Apotheg.  think him a good Shoemaker, that would put a great and wide  upon a slender foot. There be many I fear, who considering the shortness of this present Epistle; and comparing it with the largeness of my Exposition, will be ready to suppose and surmise, through the forestalling of their prejudicate Opinion, that to a little City I have set up wide Gates; and to a slender body, have fashioned a wide Garment; both which, are faulty and unfit. But, if these partial judges would weigh the cause aright, in just and equal Balances, without the corrupt affections of Malice, or Envy, I doubt not, but they will rather think, that to a great Foot I have fitted and applied a little Shoo.  
For this Epistle Written to Philemon, though it be short in words, and comprehended in a little compass; yet, if we regard and respect (as we ought to do) either the pithy and profound substance of the matter, or the cunning, or rather curious Art of Paul the writer, or the great and glorious Majesty of God the Endighter, which shineth and showeth itself even in the least things; we shallbe constrained to confess, that this is a right great Epistle, and as 
b Macrob. comment in Som. Scipion. lib. 2. cap. 5.  one saith in another case, Verborum parva, sed rerum foecunda, and the Interpretation of it very brief, both in regard of the Worthiness of the Argument, and the Wisdom of the Spirit that appeareth therein. A Diamond may be little, yet it is of great price. The eye is small, yet it seethe far. The heart is little, yet is it the life of the body. It pleaseth God to show forth the greatness of his power in the least works of his hands. And as Merchants that cast Accounts, 
c Vellei. Pateri. hyster. lib. 1.  comprise greater sums in shorter room; so doth the Apostle handle most weighty Matters & Mysteries within the slender compass of a few Verses, that we should rather weigh the work, than number the words. He seemeth no where to reason more exquisitely, and to deal more pregnantly then in this place. Every word almost hath the force of a Motive; and seasoning his cause with Wisdom, and his doings with Art, he so creepeth into philemon's bosom, and closeth with him at a sudden, that by no means he can start from him. Sometimes, by loving Titles; Sometimes by Artificial insinvations; Sometimes, by favourable preventing of Objections; Sometimes, by Rhetorical persuasions; Sometimes, by earnest Preparations; Sometimes, by Charitable Mitigations; Sometimes, by strong Obligations; Sometimes, by deep Protestations; Sometimes, by fit Revocations; and sometimes by forcible Arguments, as it were by so many courteous Congees, and vehement Adjurations, he dealeth and prevaileth in such sort with him: 
d Livy histor. lib. 45.  as Popilius the Roman Ambassador, against Antiochus' King of Syria, who having delivered his message from the Senate, made a circle about him with his rod, and charged him to put off all delays, and give him present answer before he departed out of it. Thus doth the Apostle lay his Net, and cast his Chain about Philemon, that he hampereth him fast, and holdeth him close, before he is aware of any such matter.  
This Philemon (to whom the Epistle is directed) was a Wealthy man, a Citizen of Colosse, the Host of the Church, who had a Servant, named Onesimus; he, having pilfered and purloined some of his masters goods, fled away from him and the Church that was in his house. For, whatsoever the care and diligence of the Governors be, lewd persons do oftentimes shroud themselves under their Roof. But coming to Rome, no better than a fugitive, he heard Paul preach the Word, which is as 
e jer. 23, 29.  an Hammer to break in pieces the stony hearts of unregenerate men, and 
f Rom. 1, 16.  the power of God to salvation, to all that believe; so that he acknowledged the fault he had committed, and desired to be reconciled to his Master, whom he had offended. He being thus gained to the Faith, 
g Gualt. hom. 1. in Philemon.  and kindly and courteously entreated by Paul (Who becometh all things to all men, 
h 1 Cor. 9, 22  that by all means he might save some) is by him sent back with these Letters of Commendation, and intercession for him, pleading his cause, as it were at the bar, effectually, craving pardon for him earnestly: and teaching 
i Gualt. hom. 2 in Philemon.  thereby, that no man (albeit of the lowest sort and condition) truly repenting, aught to be despised and contemned. He went away Unprofitable, he returned Profitable; he went away 
k Gualt. hom. 5 in Philemon.  Perverted, he returned Converted; he went away a Servant, he returned a Brother. Before he heard Paul preach, he was a Thief; but when he had heard him, he became as his Natural Son, 
l Phile. ver. 10  as he is not ashamed to call him, and account him in this Epistle.  

Question.  Upon this occasion of this Servants flying away, and be-taking himself to his heels, a question may be demanded, which also of some 
m Paraeus in Genes. cap. 39  is handled, whether it be lawful for bondslaves that are bought with money (such as the state of Servants in those days for the most part was) to run away from their Masters, forasmuch as the Apostle saith, 1 Cor. 7, 21. If thou mayest be free, use it rather. Where he willeth them to prefer freedom before bondage, and to be their own men rather than another's; and to be at liberty, rather than to be Servants to the Honour and Humour of other men. 
Answer.  I answer, such practice is not to be any ways allowed, unless they be oppressed with beastly and intolerable Tyranny, and be denied meat and maintenance, whereby life is to be sustained. For than their Masters that have paid 
n Terent. in Andr. act 1. scen. 1  a price for them should be defrauded, the Covenant or promise (that themselves have passed) should be disannulled, and themselves being taken, should through their own misdemeanour, be more cruelly handled, and kept in harder & straighter durance. We see when joseph was sold by the Treachery of his envious Brethren, and thereupon carried far from 
o Genes. 39, 1  his Father's house, he behaved himself with all Modesty and Meekness, he endured the cross with all patience, being laid in fetters where 
p Psal. 105, 18  the Iron entered into his soul; he never attempted to make a wilful escape, or to break open prison (albeit it had been no hard matter to do it) lest while he thought to avoid the smoke, he should fall into the fire: like unto Espops' Fish, who being in the pan, leapt upon the coals. The Israelites when they were holden in 
q Exod. chap. 1, and 2.  Egypt in bondage and great slavery, never offered to make resistance, but waited with all long suffering, until God sent Moses and Aaron to work their deliverance. The Doctrine of the Popish Schoolmen alloweth in their deciding of cases of conscience, such as are unjustly and wrongfully imprisoned, to escape for their lives if they can: and according to this determination, is the practice of the Papists. But this is no better than to resist the Magistrate, 
r Rom. 13, 2.  which is the Ordinance of GOD, Rom. 13. The Apostles being clapped up in prison, never sought occasion and opportunity to deliver themselves, until God and Man delivered them, and brought them forth: and sometimes 
s Acts 5, 19 & 12, 7, 8.  the Lord sent his Angel from Heaven, to open the prison doors, and to smite off their chains, and to free them from the rage of their enemies. The Apostle Peter warneth Servants to be subject to their Masters with all fear; not only to the good and courteous, but also to such as are froward: and he giveth this Reason, 
t 1 Pet. 2, 19  For this is thankworthy, if a man for Conscience toward God, endure grief, suffering wrongfully. We must commit ourselves and our causes to God, and take heed we use not unlawful means to set ourselves at liberty.  
Now, concerning the counsel and direction of the Apostle, he persuadeth no liberty but such as is lawful, even to free themselves from thraldom by all good and honest means, only that God shall put into their heads and hands. For, when Servants were bought and sold as Villains, nay as brute Beasts in the Market, and while their Master had power over them of life and death, he would have all such as are under the yoke, 
u 1 Tim. 6, 1.  Count their masters worthy of all Honour, that the name of God and his Doctrine be not evil spoken of. When Paul and Silas were committed to close prison, as they sung Psalms to God, 
x Act. 16, 25, 26.  suddenly there was a great Earthquake, and the Foundation of the Prison was shaken, by and by all the doors opened, and every Man's bands were loosed, so that they might without knowledge or disturbance of any, have escaped and gone their ways; but being committed by authority, they remained as lawful prisoners without evasion.  
These things here briefly touched, are largely entreated of in this Commentary; touching the penning whereof, to leave mine own Labours to the judgement of the indifferent Reader, I cannot deny (but do ingenuously confess) that I have benefited myself, and do desire to benefit others, by other Authors, both Old and New, whom I have searched and perused, through whose travails I have been guided and directed in the way, and by whose eyes I have seen into many particulars here discussed. Concerning the ancient Writers, that have the greyest hairs, I cannot pass over chrysostom and Theophylact, both Greek Writers: Concerning the Modern and later, calvin, Beza, Illyricus, Rolloc, Piscator, Hunnius, which (for honours sake) I name & remember. Among whom, some have written shorter Annotations, others have written fuller expositions, and all of them have yielded some matter and stuff toward the erecting of this building. Neither is this any shame or reproach to acknowledge, 
y Prologue. in Adelph.  but rather a fruit of justice and Equity, to give to every one his own. Let no man therefore object, that I have thrust my Sickle into another man's Corn, or put mine hand into another man's Coffer, or ploughed my ground with another man's Heifer, or set to sale other men's goods, as mine own; much less upbraid with contumely and contempt, 
z Horat. lib. 1. epist. 3.  the saying of the Poet: 
Si forte suas repetitum venerit olim,  
Grex anium plumas, moveat cornicula risum,  
Furtivis nudata coloribus.  that is; 
If every Fowl shall fetch her plumes again,  
The Naked Crow, shall stripped of all remain.  The Wiseman teacheth, 
a Eccle. 1, 9, 10  There is no new thing under the Sun, is there any thing whereof one may say: Behold this, it is new? It hath been already in the old time that was before us. The Heathen man saw this, & could say: 
Nihil est iam dictum quod non sit dictum prius:  that is; 
There nothing is, or said, or seen;  
Before our times, that hath not been.  The Apostle writing to the Corinthians, saith, 
b 1 Cor. 3, 22.  All things are yours, whether it be Paul's, or Apollo's, or Cephas, etc. all are helps allowed and appointed unto us to bring us unto Christ. It is no small comfort to travelers 
c Bucan. praef. in Institu. Theolog.  to tread and trace the footsteps of such as have walked the right way before them. In like manner, it is no small profit and pleasure to me, grounded upon the evidence of the truth, to have followed the examples of learned and approved Authors, that have laboured faithfully in the Vineyard of the Lord, and lighted a Candle unto others.  
This Exposition (such as it is) I presume to offer unto your Worship, not fearing your judgement in the allowance, nor doubting of your favour in the acceptance thereof, and therefore grounding myself upon it, I regard not the censure of Carpers and Cavillers, who have nothing to grace themselves, but by seeking the disgrace of others; nor yet any thing to raise themselves a great name, but by taking away others good name: so that as one saith well, 
d Scaliger. exercit. in fine.  Ex alieni nominis ruina gradum sibi faciunt ad gloriam suam. They will dislike either the person, or the matter, or the style, or the allegations, or they know not what, and care not what, so it be somewhat. The proofs used are too many, the Reasons too large, the Uses too vehement; yea, nothing can please them, that please themselves in their own conceits. If I should crave pardon for my slips in this Exposition, or for my boldness in this Dedication, I should therein also open the mouths of many, to tax me of vanity, and reprove me of folly. For, when Albinus, who wrote an History of the Roman Offices in the Greek tongue, requested the Readers in the preface, to bear with him if they found any imperfections and wants in his work, M. Cato the Censor answered when he read it, 
e Plut. in the life of Cato.  Doubtless he had deserved pardon indeed, if he had been forced to write his Story: but he is a Trifler that had rather ask pardon for his fault, then to be without fault. For men are wont 
f Macrob. Saturn. lib. 1. in Praefat.  to desire forgiveness either when they err at unwares, or when they commit a fault by constraint & compulsion from such as have authority over them, whom they cannot or dare not deny. Such severe and sharp judges I am like to light upon, who will demand the question of me, what I mean to plead for pardon? For, who compelled me to make the fault for which I crave favour? And why I did not rather keep myself from offending, then desire the forgiveness of the offence?  
Wherefore, leaving these rash and rigorous Censors of other men's doings, I come to declare the causes that have induced me to offer the exposition of this Epistle unto you, and to pass it under your Worship's name. For to whom doth a Treatise of Godliness more fitly agree, then to him that professeth Godliness, and hath the power of it dwelling in his heart? Or to whom should I commend the Patronage of the truth, better than to him that is a favourer and lover of the truth, and of such as favour and love the truth? Besides, as I have heretofore tasted of your kindness and bountifulness toward me, which I ever esteemed as a debt lying upon me, so I have been desirous to leave a perpetual Testimony to others, of a thankful heart. I am not able to recompense like for like, but may rather say with the Apostle, 
g Acts 3, 6.  Silver and Gold have I none, but such as I have I give unto you: and so much the more I will always be ready to follow the example of Paul, who when he had received mercy at the hands of Onesiphorus, he prayed unto God to render back into his bosom the fruits of his love bestowed upon him, 
h 2 Tim. 1, 16 17, 18.  The Lord show mercy unto the house of Onesiphorus, for he oft refreshed me, and was not ashamed of my chain: but when he was at Rome, he sought me out very diligently, & found me. The Lord grant unto him, that he may find mercy with the Lord at that day, etc. So my earnest prayer to God, even the Father of all mercy, and God of all consolation, is, & ever shall be, to show mercy for your mercy, & love for your love, & to preserve you unto his heavenly kingdom. And I beseech you oftentimes to Meditate upon the 71. Psalm, which as it was composed by the Prophet in his latter time, so he oftentimes craveth of God to be with him, & to keep him safe, now that his head was hoar, and his hairs grey, 
i Psal. 71, 5, 9, 17, 18.  Thou art my hope, O Lord God, even my trust from my youth: cast me not off in the time of age, forsake me not when my strength faileth. And afterward, O God, thou hast taught me from my youth, even until now, therefore will I tell of thy wondrous works, yea even unto mine old age and grey head, O God, forsake me not, until I have declared thine arm unto this generation, and thy power to all them that shall come. For, a man may fall away from God, as well through the doting of age, as through the lusts of youth. Be faithful unto the death, & you shall receive the crown of life: continue unto the end, so shall you be safe. The Wiseman teacheth, that the days will come, when we shall say, we have no pleasure in them, 
k Eccle. 12, 3.  when the keepers of the house shall tremble, that is; the hands which safeguard the body from injuries, shall shake as in a palsy: The strong men shall bow themselves, that is, the legs, which are as a strong Staff, or as a firm Pillar, to sustain and bear up the weight of the body, shall begin to fail and wax feeble: The Grinders shall cease; that is, the teeth appointed to chew the meat, either wax lose, or else are lost: They wax dark that look out of the windows; that is, the eyes of the body (which are as the Windows of the house to give light) 
l Livy. lib. 5. in the Oration of Licinius calvus Pliny. lib. 7. cap. 50.  shall decay and grow weaker and weaker, that they cannot behold the brightness of the Sun: The doors shall be shut without by the base sound of the Grinders; that is, the Lips which are as two Doors or Gates, shall scarce be able to open themselves, being become stiff: He shall rise up at the voice of the Bird, that is, the least noise shall be able to awake him, he that while he was young slept sound, so that the sound of a Trumpet could hardly move him, is now by the crowing of the Cock, or the chirping of a Bird, raised and disquieted: All the daughters of singing shall be abased; that is, the ears and other Instruments of Music shall be so weakened and dulled, that they shall take no pleasure nor delight therein, 
m 2 Sa. 19, 36.  as Barzillai confesseth unto David: also They shall be afraid of the high thing, that is; when once they grow crooked with age, every plain way will seem rough; and every stone, a Mountain unto them. And the Almond tree shall flourish: that is, their head shall be renowned with the comely ornament of white hairs, as the beautiful Blossoms of an Almond Tree, etc. Thus doth the Wiseman describe the discommodities and difficulties of old age, which approacheth unto us all, and will in the end overtake us, to the end we should learn to remember our Creator in the days of our youth. The Lord God Almighty, who is the ancient of days, deliver you from every evil work, and bless you and yours more and more with all spiritual blessings in heavenly things, that as you bear the Image of his Eternity, so you may be partaker of eternal Glory, Amen.  
Yours to command, WILLIAM ATTERSOLL.   

To the Reader.  
IT was well said, 
a Plini. secund. Epist. 6. lib. 1.  that the first duty of a Writer is, that he read over his own Title, and cast back his eyes to consider what he began to write: who, if he dwell upon the matter, is not to be accounted long: but if he wander and straggle from it, every sentence is too too long and tedious. The Epistle with which I deal, I confess, is short: the Commentary which I have written upon it, long: howbeit, I have been careful to remember the former rule, and to keep me close to the present subject, and therefore hope to obtain pardon with patience. One of the Ancients said of Carthage, that contended so much and so long with Rome, in emulation for greatness and Empire; It is better to say nothing, then to speak a little. Much more may this be said of this Noble and Divine Epistle, wherein the Apostle doth so discover his affections, and stir up the affections of others, that too much cannot be spoken of it.  
Touching the Epistles of Paul, some were written unto whole Churches; as that to the Romans, Corinthians, Galathians, etc. Other were written to particular persons; as two unto Timothy; one to Titus; and this to Philemon. Notwithstanding, we must understand, that howsoever they were privately directed to certain men, yet they were inspired of God, and penned by the Apostle, for the benefit of the whole Church. For if respect had only been had to those, unto whom they were purposely and principally intended, many things 
b Caluin. comment. in 1. Timoth.  might have been spared, which are every where dispersed and handled in them. This appeareth expressly in the Epistle to Titus; the which, albeit it carry his Name alone, whom Paul left in Candy 
c Titus 1, 5.  To redress the things that remain: yet the scope of Paul was, to profit the whole Church, as we see in the finishing of the matter, when he shutteth up the whole in this manner; 
d Titus 3, 15.  Grace be with you all. The Inscription is to one, but the conclusion is made to many, even all the elect. So ought we to apply unto ourselves, such heavenly instructions as are handled in this Epistle, no less, then if it were particularly sent unto every one of us from God.  
The Books of the New-Testament, may be ranged and ordered into three sorts; whereof part are Historical, part Doctrinal, and part Prophetical, to omit the 
e Athanas. in Synopsi.  distributions of others. The Historical are so called, because they describe the History of Christ our Saviour, as the four Evangelists; or of the Apostles and the Church gathered by them; as the Acts of the Apostles. The dogmatical are such, as are called the Epistles of the Apostles, not that such 
f Paraeus comment. upon the Epistle to the Rom.  as comprehend the History of Christ, do not also contain the Doctrine of Christ, and of salvation by Christ, but because these do most especially handle the same. True it is, the Apostles laboured in preaching the Gospel, and publishing it by lively voice, in what places, and to what persons, and at what times soever they could; but because they could not always dwell among the Churches, and guide them with their presence which once they had planted, neither yet were able to see them all in the face and to speak unto them mouth to mouth: it pleased God to move them, and direct them to set down in writing (compiled in form of Epistles) the sum of Christian Doctrine touching piety toward God, Faith in Christ, and love toward men: but most especially concerning the miserable estate of man through his fall, and of the remedies of this misery: concerning the Person and Offices of Christ the mediator; concerning the benefit of free justification by Christ and of the lively fruits thereof, which ought to shine forth in all them that are justified. The Prophetical Book, is only the Revelation of john, which under certain Types, foretelleth the state of the Church to come, both the combats which it shall endure, and the victory which it shall receive.  
The Heretics that lived in former times, raised up from the pit of hell, by Satan himself to disturb and destroy the faith of many, have called sundry of these canonical Books of Holy Scripture into Question, and rejected them altogether, as Bastards or counterfeits. Faustus the Maniche (as S. Augustine witnesseth) was not ashamed to open his blasphemous 
g Aug. count Faust. lib. 33. cap. 3.  mouth, and affirm, that many things in the New Testament were false. The Ebionites would receive only the Gospel according to Matthew, the other three 
h Iren. lib. 1. ca 26.  they despised and refused. The Marcionites, another detestable and damned sect, used only Luke's Gospel, and that also they miserably 
i Epiph. haeres. 42.  mangled according to their own devilish fancy. The Acts of the Apostles, and Paul's Epistles, were set at nought, and flatly refused by the 
k Euseb hyst. lib. 4. cap. 29.  Tatians, and other Heretics called Severiani, as Eusebius maketh mention in his History. Both the Epistles written unto Timothy, that to Titus, 
l Hierom. praef. in Tit.  and the Hebrews, were cast away by Marcian and Basilides: for whatsoever they saw to cross 
m Tertul. lib. 5. adversus Marcian.  and contradict their Heresies, they razed out of the Canon, and would not receive it as authentical. Among all which, this is to be observed, that such as did admit (as Divine) any of the Epistles, did never deny the authority of this Epistle to Philemon. Some indeed have renounced the Epistle to the Hebrues: some, the latter Epistle of Peter: some, the Epistle of james: some, the Epistles to Timothy and Titus; and other, the two latter familiar Epistles of john: but no Heretic was so forsaken of God, or ever grew to be so desperate, to contemn and set light by this Epistle, if ever he admitted and accepted the credit of any. Which plainly declareth the Majesty that shineth in this little and short Letter, wherein Paul by his Divine eloquence and pithiness of argument, doth even ravish and astonish all the Readers thereof.  
To the end this may the better appear, let us as in a Table set before our eyes 
n The contents and chief heads of this Epistle.  the chief heads and contents of this Epistle, and view with how cunning a pen or Pencil, the principal parts thereof are drawn, together with the profit arising from thence; following the example of them, which when they bid any guess to Dinner or Supper, are wont first to declare what shall be their cheer, & how many Dishes they shall have, praying them to take it in good worth, and to look for neither better nor worse, then hath been mentioned. In like manner, being determined to make a feast, and having provided a Banquet, which I have set forth, and invited the courteous & Christian Reader, that will come and taste of it: I dare be bold to promise, that the Meat is good and wholesome. What food soever is found that cannot please the taste of a well-affected stomach, I confess the fault is in the Cook that hath prepared and dressed it. I would therefore entreat thee to accept of these three Dishes, and to consider, the person that was the writer; the person to whom he writeth; and the person for whom he writeth. The person that penned it, was Paul the Apostle: the person to whom it was written, was Philemon the Master: the person for whom he wrote, was Onesimus the Servant. Upon these three, as on certain pillars, stand the main drift and purpose of this whole Epistle here expounded.  
Touching the first, 
o The person of the Writer of the Epistle.  which is Paul the Writer, he doth not style himself in this place, as commonly he useth; An Apostle of jesus Christ, but The Prisoner of Christ, and declareth that he begat Onesimus to the Faith, in Prison. It is honourable to the Saints to suffer for the truths sake. The Apostles rejoiced that they were 
p Acts 5, 41. james 1, 2.  Counted worthy to endure afflictions and troubles in a good cause. They endured imprisonment as Martyrs, not as Malefactors; as Preachers of the Gospel, 
r 1 Pet. 1, 15  not As busy-bodies in other men's matters; as doers of good, not as evil doers; never ceasing to further the salvation of others, even when their bodies were restrained of liberty: and yet in this want of enlargement, they were mighty in deed and word, to work the conversion of such as resorted unto them, verifying the saying of the Apostle. 2. Tim. 2. 9 
s 2 Tim. 2, 9  I suffer trouble unto bonds, but the word of God is not bound. Whiles he pleaded his cause in Chains, 
t Acts 16, 28  he had Almost caught Agrippa in the Chain of the Gospel, and won him to the Faith. When he was come to Rome, he would not be idle, 
u Act. 28, 17, 23.  but called the chief of the jews together, and then expounded unto them the way of Salvation, testifying the Kingdom of God, and persuading them those things that concern jesus, both out of the Law of Moses, and out of the Prophets, from morning to night. Thus doth one say most truly of him; When he was bound, he was stronger than they that bond him: when he was a Captive, he was freer than they that kept him: and when his judges examined him, he examined them, and set them at liberty that were under the thraldom of sin and Satan. It is truly said of the Wiseman; 
x Prou. 11, 30 Dan. 12, 3.  He that winneth Souls is wise, and shall shine as the brightness of the firmament, and such as turn many to righteousness, shall shine as the Stars for ever and ever. This wisdom is no where to be found, no where to be sought, no where to be learned, but in the Word of GOD, which is the wisdom of God, and the power of God. So then we see, it is not the punishment that maketh a Martyr, but the cause. Some are punished as Malefactors: some dye as Martyrs. joseph was cast into the same 
y Gene. 39, 20 and 40, 3.  Prison, with the Butler and Baker of King Pharaoh: They suffered imprisonment in the same place, but the cause was not one for which they suffered. joseph's Master took him and put him in Prison, in the place where the king's Prisoners lay bound; and there he was in Prison; but because it was in a good cause, and for a good conscience, the Lord was with him, and showed him mercy, and got him favour in the sight of the Master of the Prison. The like we might say of Paul and Sylas, who were not only beaten with Rods, but clapped up in close Prison with Malefactors; but they were not without comfort in their sufferings, 
z Acts 16, 25  For At midnight they prayed and sung Psalms unto God, so that the rest of the Prisoners heard them. They suffered 
a 2 Tim. 2, 9  As evil doers, but not for evil doing. And albeit they were Prisoners, yet they were Christian Prisoners: and when the body was ready to be offered, and the time of their departure drew near, forgot 
b August ser. de Sanct. Cypr.  not their Apostolical care of the Churches, and watchfulness over the lords Flock; yea, we see Paul in this place, forgetteth not a base Servant, as shall be showed afterward.  
Touching the second point, 
c The person to whom Paul writeth.  we are to consider the person to whom Paul writeth; which is, to Philemon, craving at his hands the fruit of Christian Equity and Moderation, to forgive him that had offended him, according to the doctrine of the common Master of them both, jesus Christ. Luke 17. 
d Luk. 17. 3, 4  Take heed to yourselves, if thy Brother trespass against thee, rebuke him: and if he repent, forgive him: and though he sin against thee seven times in a day, and seven times in a day turn again to thee, saying; It repenteth me, Thou shalt forgive him. It is a great virtue in thee, if thou 
e Isidor. lib. 2. soliloqu.  wrong not him, of whom thou art wronged: It is great Fortitude, if when thou art wronged, thou remit it: It is great Glory, if thou be willing to spare him, whom thou hadst power and ability to hurt. As Christ taught forgiveness to others, so he practised his own Doctrine, and 
f Luke 23, 34.  prayed for those that were his persecutors. Philemon had been greatly wronged by his false and thievish servant, yet Paul craveth pardon for him upon his repentance toward God, and his submission toward his Master. It is the Doctrine of the 
g The doctrine of the Novatian Heretics.  Novatian Heretics, to deny hope of favour and forgiveness to such as are fallen; against whom Cyprian hath written a learned Epistle; 
h Cypri. ad Novatian. heretic.  whereby they go about to kill, whereas they should cure them that are wounded, and to swallow up them in despair, whom they ought to raise up with comfort. For they allege, that Christ threateneth, 
k Math. 10, 33  Whosoever shall deny him before men, them will he deny before his Father which is in heaven. But he understandeth such as persever in it without repentance, denying him unto the end, and forsaking him unto the death, such indeed he will disclaim and deny in the kingdom of his Father; which plainly appeareth by the contrary, in the opposite Member going before, 
l Math. 10, 32.  where he promiseth, that Whosoever shall confess him before men, them will he also confess before his Father which is in Heaven; whereby he meaneth such as continue in that confession, and are faithful without starting backward.  
Peter being in the High-priests house, did deny his Master that chose him, not only to be an Apostle, but to be an elect vessel, to preach the Gospel both to jews and Gentiles; he denied him that bought him, and redeemed him; in word, with an Oath, with Cursing and Execration; yet he returned and repent: he went out from that wicked Company, and wept for his grievous fall most bitterly. Many good Soldiers are sometimes daunted at the sight of their Enemies, and run out of the Field like Cowards, not without some reproach and impeachment of their Manhood, who afterward gather strength, and are ashamed of their own folly, both resisting those that fight against them most courageously, and pleasing the Captain that hath made choice of them.  
Hence it is, that the Lord proclaimeth Mercy, and reneweth his Covenant of forgiveness to such as turn unto him. The Prophet joel saith, Chapter 2. 
m joel 2. 12, 13.  Turn you unto me with all your heart, with fasting, weeping, and mourning; Rend your hearts, and not your Garments, and turn unto the Lord your God, for he is gracious and merciful, slow to anger, & of great kindness, and repenteth him of the evil. Hear is mercy offered, and a general pardon published, which God will perform to all penitent persons. Likewise, the Lord for better assurance, if we doubt of his word once uttered, saith by his Prophet Ezekiell, Chap. 33. 
n Ezek. 33, 10, 11.  O thou son of man, speak unto the house of Israel, Thus ye speak and say; If our transgressions and our sins be upon us, and we are consumed because of them, How should we then live? Thus do wicked persons, when they hear of God's judgements, c●st off all confidence in his mercies, and murmur at his threatenings. But what followeth? Say unto them, as I live saith the Lord, I desire not the death of the wicked, but that the wicked turn from his way, and live: Turn you, turn you from your evil ways, for why will ye die, O ye house of Israel? When the sinful woman came to Christ in the house of Simon the Pharisee, humbly confessing her sins, & shedding abundance of tears for them, and by them both, testifying her love to Christ, he turned unto her, and said, 
o Luke 7, 48.  Thy sins are forgiven thee. On her part, we see repentance, weeping, and Prayer; On Christ's part, we see Forgiveness offered, and pardon bestowed. It is well said of Cyprian, 
p Cypr. epist. ad Novat. haeret.  Legimus & adoramus nec praetermittimus coelestem domini sententiam, qua ait negaturum se negantem; nunquid & poenitentem? that is, we read, and reverence, and do not go about to reverse the heavenly sentence of the Lord, when he saith; I will deny him that denieth me: But doth he any where, or at any time say, he will deny him that repenteth of his sins from the bottom of his heart? Or doth he allow any to 
q Rom. 14, 4.  judge another man's servant, which standeth or falleth to his own Master? This is it which maketh the Church Triumph in the experience and feeling of God's Favour and Mercy, Micah. 7, 8, 9 Rejoice not against me, O mine enemy, though I fall, I shall arise. When I shall sit in darkness, the Lord will be a light unto me. For as the righteousness of the righteous 
r Ezek. 18, 21 24.  man, shall not deliver him in the day of his transgression, so the wickedness of the wicked man shall not hurt him, whensoever he turneth from his iniquity. Such is the care of God over the sheep of his pasture, & his love toward them, that he denounceth a fearful w● against the shepherds of Israel, that feed 
s Ezek. 34. 4.  themselves, & not the flock: he chargeth them that they did eat the fat, and clothed themselves with the wool, but the weak they have not strengthened, the sick they have not healed, neither have they bound up the broken, nor brought again that which was driven away, neither have they sought that which was lost, but with rigour and cruelty have they ruled them. Ezek. 34. To conclude this point, our Saviour showeth, that when a man, having an hundred Sheep, hath lost one of them, he leaveth ninety and nine in the Wilderness, and goeth after that which is gone astray, until he find it, 
u Luke 15, 4, 7, 10.  and then He layeth it on his shoulders with joy, and carrieth it home to the sheepfold, I say unto you, that joy shall be in heaven, even in the presence of the Angels of God, for one sinner that converteth. Seeing then, the Lord jesus (who is the LORD of life) teacheth in the Gospel, that there is so great joy in Heaven for a penitent sinner, 
x Cypri. lib. 2. epist. 12.  how great joy ought there to be on earth, when we see the kingdom of God enlarged, and a fellow member pulled out of the jaws of Satan, whom he had holden captive, and taken as a prey to devour and destroy for ever? It is the end of Christ's coming, 
y Luke 19, 10.  To seek and to save that which was lost, Luke 19, 10. And seeing our gracious God is so ready to remit offences done against him; who are we, and of what matter or metal are we made, that are so hardhearted, and stiffnecked, and implacable against our brethren? We are taught to ask forgiveness, 
z Math. 6, 11, and 18, 35.  as we Forgive: and in the Parable of the miserable and merciless servant propounded, Math. 18. Who being forgiven ten thousand Talents, refused to forgive his fellow an hundred pence, was delivered to the Tormentors, till he should pay all that was due to his Lord: We are taught, that in like manner shall our heavenly Father do unto us, except we forgive from our hearts each one to his Brother, their Trespasses.  
This Doctrine doth the Apostle publish at large in this Epistle, craving pardon at the hands of Philemon, for his penitent and prostrate servant, not doubting but as God had forgiven him, and given him repentance, so he also for his part would remit the trespass and injury done unto himself. Thus we see what to judge of these Novatians, 
a Aug. de haeres. cap. 38.  who are indeed the true Puritans, and contrary to the whole course of the Scriptures, deny repentance and reconciliation, to such men as after baptism (through infirmity, and force of persecution, and fear of danger) do yield so far, as to deny the faith. We have a noble example of God's notable compassion toward such as offend of frailty and weakness in Peter, who was received to mercy: and Christ would never have said, 
b Math. 18, 18  Whatsoever ye lose on earth, shall be loosed in heaven, if such persons as repent were altogether to be barred out of the bosom of the Church. Can these proud spirits than be the Disciples of Christ, 
c Danae de haeres. page 97.  that are harder and straighter laced than their master? Thus they frustrate true repentance, & take away all admonitions both public & private, which are of great force to reclaim and recover a sinner.  
The third and last point remaineth. For, as we have considered the person that writeth this Epistle, and the person to whom it is written, so we are 
d The person for whom this Epistle is written.  to mark the person for whom it is written, to wit; for Onesimus a servant, a fugitive servant, a false servant, a fraudulent servant. A base and mean subject for the Apostle to handle, howbeit penned in so high and heavenly a manner, and contrived with such exquisite Art, and excellent judgement, that it overreacheth the meanness of the matter, and leaveth no excuse that Philemon could allege to wind himself from him, and manifesteth the special care that Paul had, of this poor penitent person. It is recorded of 
e In the works of Master Greenham.  M. Fox of blessed Memory, when one told him that a certain man (of none of the greatest or highest callings) who had received much comfort from him in the days of his trouble, was desirous to acknowledge his thankfulness toward him, and asked him whether he remembered such a one? He answered; I remember him well: I tell you, I forget Lords and Ladies to remember such.  
Many there are, that are ashamed of such as are of low degree, whom notwithstanding God loveth, for whom the Saviour of the world died, and to whom the word of salvation is preached. When the Church was in Abraham's house, it consisted not only of such 
e Gen. 17, 12.  as were borne in his house, but of such also as were bought with his money, of any stranger that was not of his seed: and when the Lord gave unto him the seal of his Covenant, he commanded him to circumcise not only himself and his son; his Steward, and the chiefest parts of his family, but every male, even the least and lowest that lodged under his roof. As then the Wiseman saith in the proverbs, 
f Prou. 17. 5.  He that mocketh the poor, reproacheth him that made him; so he that despiseth a servant, because he is a servant, dishonoureth God that made him a servant. Hence it is, that the 
g Titus 3, 9, 10  Apostle chargeth such to be subject to their Masters, and please them in all things, not answering again: neither pickers, but that they show all faithfulness, that they may adorn the Doctrine of God our Saviour in all things. They are therefore, through pride and disdain not a little deceived, but wander wide out of the way, that think religion cometh not down so low as unto servants, that God's providence vouchsafeth not to respect them, & that it booteth not to give them any instruction. True it is, God hath established by his own ordinance, a difference between the Master and the Servant, as our Saviour showeth, Luke 17. 
h Luke 17, 7, 8  Who is it also of you, that having a servant ploughing or feeding Cattle, would say unto him by and by when he were come from the field, Go, and sit down at table? And would not rather say unto him, Dress wherewith I may sup, and gird thyself and serve me, till I have eaten and drunken, and afterward eat thou, & drink thou? etc. The Gospel doth not abolish the distinction between man and man; between high and low; between Master and Servant; yea, when they are all believers, as is plentifully handled in this Commentary: howbeit the writ of partition is not so great, nor the wall of separation so far distant between them, we should think the Lord careth for the one, and contemneth the other, who made them both, preserveth them both, redeemed them both, sanctifieth them both, and will glorify them both. This did job wisely 
i job 31, 13.  consider, Chap. 31. If I did contemn the judgement of my servant, & of my Maid, when he did contend with me, what then shall I do when God standeth up? And when he shall visit me, what shall I answer? He that hath made me in the womb, hath he not made him? Hath not he alone fashioned us in the womb?  
The Heathen, that saw nothing but by looking through the windows of nature (themselves being merely natural men) took upon them their just and lawful defence, and pleaded for them at the bar of reason (when they were used oftentimes no otherwise then the Beasts and Cattle) that Master and servant had 
k Macrob. lib. 1 Saturn. cap. 11.  one & the same beginning, were nourished with the same Elements, did draw in the same air, did tread upon the same ground, and returned in the end into the same earth. Yea, their plea for them went a great deal farther, Though they are bondmen, yet they are men: & albeit they are servants, yet they are our fellow-servants. He is indeed become a servant, but it is through necessity; A Servant in body, but a Freeman in mind. And peraduentuee the Master himself that ruleth over him, may be more slavish than he. He that is a Drudge or servant to his own lusts, to Wrath, to Envy, to Covetousness, to Ambition, 
l Cicer parad. 5.  is a right servant, obeying most foul and filthy Masters, and none a base Bondman than such a one. He is a true Master, and a right Freeman, that hath learned 
m Plut. desuperstitione.  to rule over his own affections, such a man is stronger than he that ruleth a City. The other are servants against their wills, but these serve and obey as most vile vassals, willingly; neither do they desire freedom.  
We are not to esteem of men by their estate, or (as we say commonly) by their fortunes, but by their manners. We may alter our manners, 
n Sene. Trag. in Traad.  our condition we cannot always. He is no great wise man, that purposing to buy an horse, looketh not upon him, but contenteth himself to view only the Bridle and Saddle: so is he as simple and shallow, which judgeth of a man by putting on a gay coat, or by the wearing of a precious garment, or by the condition of his outward person, and not by the inward Gifts and Ornaments of the mind. Abigail is renowned for a Woman 
q 1 Sam. 25, 3.  of singular wisdom, and that worthily, yet she disdained not the counsel of her servants. Naaman was Captain of the King of Aram, yet he refused not the advise of his attendants, that waited upon him. These persons judged it to be no disgrace or disparagement to their high calling, nor any sauciness in their servants, to presume to teach them, and tell them their duty; nay, without guiding themselves by them, and following their direction, the one had been exposed to miserable slaughter, the other had returned in the uncleanness of his leprosy; whereas by this means the one was preserved, the other was cleansed. It is therefore an untrue and unsavoury Proverb, that 
r A wicked and witless Proverb.  A man keepeth in his house so many enemies, as servants: for we have them not enemies, but we make them so, when we behave ourselves toward them tyrannously, cruelly, contumeliously, spitefully, & outrageously, 
s Macr. Satur. lib. 1. cap. 11.  doing against them so much as we dare do, not so much only as we ought to do: not considering how lawful it is, but how powerful we are, & how weak they are. All the profane Histories, are full of worthy examples of many Servants, who are commended for their trust and faithfulness; Wittiness, and Courage; Might and Magnanimity to all posterity, and have not doubted to give their lives to death, in their masters quarrel. It is not therefore much to be marveled at, that the Apostle, perceiving how 
t Heb. 4, 12.  Mighty the word had been in Operation upon philemon's Servant, doth account him as his Son, and seeketh to reconcile him to his Master; in which respect, he was willing and desirous to have 
u Phile. 13, 14  kept him with him, to Minister unto him. He claimeth some authority over him, being his spiritual Father: howbeit, because he was not only his Son, but also another man's Servant, he would not retain him without his masters knowledge. Let them not therefore for their low degree be contemned, nor have the means of instruction denied unto them.  
Thus I have set down to thy view (Christian Reader) the scope of this Epistle: wherein the Apostle (in a narrow compass) doth couch together many Mysteries of our Religion, which I have laboured to lay open in this Commentary. And howsoever the work is grown in bigness, & extended in length under mine hands more than at the first I purposed and intended, yet I hope the manner of handling herein observed, shall easily recompense thy labour bestowed in reading. I cannot in few words comprehend the matters that are here and there dispersed throughout the Book. Among many other, these points are principally handled. Touching affliction for the truth, and persecution for righteousness sake. Touching Christian Equity and Moderation: Touching God's free grace, & forgiving offences: Touching household Government and Private possessions: Touching the conversion of Sinners, and the Communion of saints: Touching Faith, and Good Works: Touching Friendship and Surety-ship: Touching Prayer and Hospitality: Touching the Gospel and Almsdeeds: Touching God's providence, and of the force & fruit of the Ministry: as is more at large to be seen in the Table of the doctrines. Accept (I pray thee) the pains I have taken in the discussing of these points, pardon the escapes (if any be) into which I have fallen, as in traveling so long a journey, it is easy to fall into a slumber: and wheresoever thou understandest the hand of God to have been with me in publishing the truth, give him the glory, & ascribe the praise unto his great name, to whose grace & goodness, I commend thee.  
Thine in our common Saviour, William Attersoll.   

A BRIEF RECAPITULATION OF ALL THE DOCTRINES HANDLED AT LARGE IN THIS EPISTLE.  

Out of the preface.  
THe course of the Gospel cannot be stopped, but will have his passage in the world. page 1.  
The Argument and occasion of the Epistle, together with the uses thereof. page 7.   

Verse 1, and 2.  
Doct. 1. Good things must be followed and sought after earnestly and fervently, not coldly and carelessly. pag. 9  
Doct. 2. It is no disgrace or reproach to the Servants of God, to be cast into prison for the Gospel's sake. pag. 12.  
Doct. 3. The persecutions of all true Christians, are the persecutions of Christ jesus, when they are imprisoned for Christ's sake. page 15.  
Doct. 4. All good duties to God or man, are better done by the help of others, then alone by ourselves. pa: 21  
Doct. 5. A christian friend will perform any christian duty to his friend. page 25.  
Doct. 6. Christian women should be helpers unto their husbands, as heirs together of the grace of life, page 29  
Doct. 7. The calling of a Minister, is a painful and laborious, a needful and troublesome calling. page 33.  
Doct. 8. It is the duty of all householders, to teach and instruct their families that belong unto them. page 38   

Verse 3.  
Doct. 1. The free favour and mercy of God in Christ jesus is first and above all other things to be desired and prayed for. page 48  
Doct. 2. Such as are in God's favour, have his blessings flowing unto them, and following them. page 55  
Doct. 3. All blessings temporal and eternal, are to be craved from God alone in Christ jesus. page 61   

Verse 4, and 5.  
Doct: 1. Men ought to take cause of great joy, to see others grow and proceed in good things. page 68  
Doct. 2. It is the nature of faith to apply the mercies and promises of God to our own selves. page 76  
Doct. 3. It is the duty of the faithful, to pray not only for themselves, but also for others. page 82  
Doct. 4. True Religion must not only be inwardly believed, but also outwardly confessed, and openly professed. page 86  
Doct. 5. Faith and Love, are the chiefest things that commend a man to God and his Church. page 95  
Doct. 6. Faith in Christ, and Love to the Saints, do always go together in all the servants of God. pag. 99  
Doct. 7. Christ must be the Object of our faith, we must look unto him, and depend upon him. page 106  
Doct. 8. The works of mercy, are especially, and above, & before others to be showed to the poor Saints that are godly. 111  
Doct. 9 Such as truly believe in Christ, and belong to him, are Saints. page 117   

Verse 6, and 7.  
Doct. 1. It is our duty to stir up ourselves and others to increase in good things. page 126  
Doct. 2. The gifts which we have received, must not lie hid in us, but be employed to the good of others. 140  
Doct. 3. The goodness of God bestowed upon our selves or others, must be published abroad, and made known to others. page 142  
Doct. 4. The spiritual graces of God bestowed upon others, do give occasion of joy to the Saints. pa. 147  
Doct. 5. The works of mercy are to be showed to the poor distressed Saints. page 154   

Verse 8, and 9  
Doct. 1. The Office of the Pastor and Minister of God, is an Office of power and authority under christ. 163  
Doct. 2. Gentle means are to be used rather than severe, to persuade men to holy duties. page 172  
Doct. 3. Superiors in gifts, or age, or both, are to be reverenced and regarded above others. pa. 177.   

Verse 10.  
Doct. 1. The least and lowest member converted to Christ, must not be contemned or condemned. page 184  
Doct. 2. The same affection that is between the Father and the Son, aught to be between the Minister & the people committed unto him. 189  
Doct. 3. The preaching of the word is the ordinary means and instrument of our conversion and regeneration, page 205   

Verse 11. and 12.  
Doct. 1. Christian religion maketh a man profitable and helpful unto others, that before hath been injurious and hurtful. page 227.  
Doct. 2. In godly, religious, and reformed families, are many times ungodly, obstinate, and unreformed persons, both Children and Servants. page 237  
Doct. 3. Former Offences (albeit great and heinous) upon true repentance, are to be forgiven and forgotten. page 243  
Doct. 4. Our love to all the Saints, especially such as have been converted by us, aught to be dear and fervent, page 254  
Doct. 5. The Gospel doth not abolish or diminish civil ordinances, & distinct degrees among men. pag. 262   

Verse 13. and 14.  
Doct: 1. Every Christian is bound to serve the common good of the church, by what means soever GOD hath enabled him thereunto. pag. 272  
Doct: 2. All christian duties done to God or man, must be done willingly, and cheerfully performed, pa: 282   

Verse 15, and 16.  
Doct: 1. All things (even sin itself) are ordered and turned by the providence of God, to the good of the elect. page 295  
Doct: 2. God oftentimes taketh from his servants outward commodities, to bestow upon them greater, page 305  
Doct: 3. The falls and sins of our brethren, whereof they have repent, are not to be increased and amplified with odious and extreme words, but rather to be buried and forgotten, page 311  
Doct: 4. The more grace appeareth in any, the more should they be tendered and regarded of us. page 322  
Doct: 5. Although christian religion do not take away the degrees of persons, yet it maketh us all equal, and brethren in Christ, page 330  
Doct: 6. The more bands and reasons are given us to care for any, the more we are bound to care for him, page 337.   

Verse 17.  
Doct: 1. The consideration of our communion one with another, aught to move us to regard one another, and to do all good one to another. pa: 348  
Doct: 2. Among Christian friends all things are common. page 350   

Verse 18, and 19  
Doct. 1. The communion of Saints doth not take away any man's right & interest in his private possessions, and things of this life. page 365  
Doct. 2. It is lawful for one man to become surety for another, and to engage himself and his credit. pa: 373  
Doct: 3. Covenants in Writing, for debts, bargains, and sales, are honest and lawful. page 385  
Doct: 4. Such as have gained us unto God, aught above all others to be most dear unto us. page 394   

Verse 20, and 21.  
Doct: 1. No man ought to be eager and extreme in exacting and requiring their debts, dues, and demands, from the poor and needy, page 407  
Doct: 2. Whatsoever we desire, provoke, and persuade others to do, must be in the Lord. page 415  
Doct. 3, Men ought greatly to rejoice at the good and benefit of their brethren, in temporal & eternal blessings, which they see to befall them, page 421  
Doct: 4. Men ought always to hope well, and to think the best of their brethren, not to suspect the worst of them. page 426  
Doct: 5. The faithful being moved to christian duties, have yielded more than hath been required at their hands. page 431   

Verse 22.  
Doct: 1. Hospitality, that is, the joyful and courteous entertainment of distressed strangers for the truth's sake, is to be used and practised of all the servants of God. page 440  
Doct: 2. The prayers of the faithful are available for themselves and others, both to obtain blessings to them, and to remove judgements from them. page 447  
Doct: 3. The gifts of God bestowed upon his Servants, come from his free grace, not from our free will or deserts. page 457   

Verse 23, & 24.  
Doct: 1. Courteous speeches, and loving Salutations, are beseeming the Servants of God. page 471  
Doct: 2. We must not utterly cast off the weak, but show our compassion toward them. page 478  
Doct: 3. Many that seem forward in the profession, do afterwards fall back. page 484   

Verse 25.  
Doct: 1. Spiritual things are to be prayed for, and preferred before earthly things. page 500    

An Exposition of the Epistle, of the Apostle Paul to Philemon.  


The time when this Epistle was written.  THIS Epistle is short in Words, low in Argument, and private, in regard of the Matter: yet the manner of handling is high and heavenly, and the Doctrine general and common to the whole Church. It was written (as appeareth) to Philemon, at what time the Apostle was grown old in years, was drawing near his end, and was clapped up and kept in Prison at Rome; from whence also he directed sundry Epistles to divers Churches and particular persons. From thence he wrote to the Galathians, to the Ephesians, to the Philippians, to the Colossians; and the latter Epistle to Timothy, 
a 2 Tim. 4.  which was penned not long before his death and dissolution. For albeit, he were held in durance and restrained of his liberty, that he could not visit the Churches where the Gospel was planted, nor lay a new Foundation where as yet it had not been preached: yet he was not idle or unfruitful, but laboured to do good to the Church by writing, when he could not come to bestow some spiritual Graces among them by teaching. We see here, that Paul writeth out of Prison, and slacketh not to instruct, both general Churches, and particular persons. From hence we learn, that 
b Doct. 1. The course of the Gospel cannot be stopped.  the course of the Gospel cannot be stopped, but keepeth on his way and passage in the World. The truth of the Gospel will have his free liberty, it can be hindered by no Chains, it can be restrained by no Bands and Bolts, it can be shut up by no bars of Iron, and Gates of Brass, but breaketh forth as the light of the Sun out of a dark Cloud. We see this evidently in the example of Paul, 
c Act, 26, 22, 28.  albeit he were in bonds and Chains, yet he pleadeth his cause, with such gravity of speech, with such power of the Spirit, with such piercing of the matter, with such efficacy of words, and with such respect of the persons before whom we spoke, that he had almost gained & persuaded Agrippa to Christianity. The like we see in another place, 
d Act. 28, 30, 31.  when he was brought Prisoner to Jerusalem, confined to an House, and delivered to a Soldier to be kept, he received all that came unto him; Preaching the Kingdom of God, and teaching those things which concern the Lord jesus Christ, with all boldness of speech, without let. This appeareth more evidently in none, then in Christ himself, who as at all times he sought all occasions and opportunity to do good to the souls and bodies of men, 
e Luke 23, 43.  so when he was upon the Cross, he converted the Thief, and was ready to seek and to save him that was lost. These consents of Scripture, come directly to the former point; and serve to teach us, that whatsoever the purposes and pretences of men be, yet they shall never be able to stop the stream of the word of God, which floweth plentifully to the comforting and refreshing of the dry and barren hearts of sinful men.  

Reason 1.  Let us briefly consider the Reasons. First, the doctrine delivered is of God, not of Men; from Heaven, not from the Earth. If man were the Author of it, it might easily be resisted by the power of man; nay, it would in time fall down of itself. But seeing the whose Scripture is inspired of God, and the doctrine thereof hath him for the Author, the light of it cannot be quenched. Thus doth Gamaliell reason in the Council, 
f Acts 5, 39  If this be of God ye cannot destroy it, lest ye be found even fighters against God. Who can prosper, that provoketh God? Or who can look for good success, that fighteth against God, and against his ordinances?  

Reason 2.  Again, God will bring their devices to nought, and confound all their endeavours that go about to hinder the course of his word. Although they band themselves together, and assemble against the Lord and against his anointed; yet he that dwelleth in the Heavens shall laugh, and have them in derision, he will break their bands and crush them in pieces like a Potter's Vessel. This the Prophet teacheth. Psal. 33. 
g Psal 33, 10, 11.  The Lord breaketh the Counsel of the Heathen, and bringeth to nought the devices of the people: The Counsel of the Lord shall stand for ever, and the thoughts of his heart throughout all Ages. Seeing therefore, that the Doctrine of the Gospel is of God, and that he will dash them in pieces with a Sceptre of Iron that stop the course of it, we may truly conclude, that the course thereof cannot be hindered.  

Use 1.  The Uses of this point are many, which I purpose briefly to point out, that we may proceed. First, weigh with me from hence the excellency of the word of God. Who is ignorant what opposition hath been and is made against it? What resisting and contradiction? Yet it keeps on his course, and hath his passage in the world, and runneth through the whole Earth. The Apostle declareth, That the things which came unto him, turned rather to the furthering, then to the hindering of the Gospel, 
h Phil. 1, 13.  so that his bands in Christ were famous throughout all the judgement Hall, and in all other places. So he saith afterward in this Epistle which we have in hand; I beseech thee for my Son Onesimus, whom I have begotten in my bonds. Was it not enough for the Apostle to labour when he was free, and his Feet at liberty, but he must also spread the Net to catch men in Prison? The light of God's truth can never be put out, the heat of it cannot be smothered, the power of it cannot be broken. Though the Teachers and Preachers of the word, may be stocked and stoned, hewn asunder, burned with the Fire, slain with the Sword, clapped up in Prison, and fettered in chains; yet the word itself 
i Heb. 4, 12.  is lively and mighty in operation, it entereth deeply, it discerneth sharply, the thoughts and intentes of the heart. True it is therefore, the Ministers of the Gospel may be bound, but the Gospel itself cannot be bound. Their hands are bound, and their feet are chained, when the tongue is at liberty to utter the gracious and glorious promises of the Gospel. Nothing can bind the tongue, but fear and infidelity. If a man bind an Husbandman, he hinders his sowing, for he soweth with his hands: but the teachers being bound, the word is not bound, for they sow with the tongue. Let ut therefore acknowledge, that the preaching of the Gospel hath in it a Divine power, nothing can be matched with it, nothing can be compared unto it. The Devil is called in the Scriptures by sundry Names, to declare his power: the God of the World, the Prince of the Air, the strong man that ruleth the House: and he cannot be displaced and dispossessed but by a stronger. But the Gospel is stronger than all the power of Satan, and is able to throw him out, for it gathereth a Church where he hath his Throne, and ruleth in the hearts of the Children of disobedience; it delivereth men from the power of the Devil, and bringeth them into the glorious liberty of the Sons of God. If a man were in the shadow of death, and had one foot in Hell, the word of God is able to bring him back again, This is it which our Saviour said to the seventy Disciples when they returned from preaching the Gospel, and confirming it by Miracles that followed it; 
i Luke 10, 18.  I saw Satan like Lightning fall down from Heaven. Where he teacheth, that albeit Satan be strong, yet the Gospel is stronger, so that he cannot stand before it. He hath his overthrow by it, and falleth down before it, as Dagon did before the Ark. So the Apostle showeth, 
k Act. 26, 18.  that he was called and sent to Open the eyes of the blind, that they might be turned from darkness to light, and from the power of Satan unto God. We see it also in the example of Christ himself upon the Cross, who converted the Thief, gave him faith and repentance, and assured him of eternal blessedness in the heavens. The Apostles were forbidden to preach the Gospel: through the malice and madness of the High-priestes, they were apprehended and imprisoned, they were scourged and evilly entreated, yet they regarded not the words, they despised the threatenings of all their enemies, and continued to sound out the Gospel in all places. Paul and Silas prayed and sung Psalms unto God in prison, and I gained the jailer to the Faith, 
l Acts 16, 30.  verifying that which the Apostle speaks in another place; 
m 2 Tim. 2, 9  I suffer trouble as an evil doer, even unto bonds, but the word of God is not bound. Indeed sometimes it falleth out, that the holy Servants of God have their hands tied, their feet fettered, their bodies imprisoned, & their tongues cut out that they cannot speak to the people; but even then the word is not bound, for then their constant suffering and patiented bearing of the cross, doth as by a lively voice, publish and proclaim the truth of the Gospel for which they suffer, and serveth to win many to the Faith of Christ, So then, the patiented suffering of the faithful (though they speak not with their tongues) is as a solemn preaching, and hath the nature of an effectual Sermon, to gain many to the Faith.  

Use 2.  Secondly, we see it is in vain to set ourselves against the Gospel of Christ, and the Ministers of God that bring it unto us. True it is, the World endeavoureth nothing more than to hinder the truth, and to drown all memory of the glad tidings of salvation; but all their labour is lost, and all their purposes shall be frustrate. The Tyrants of the Earth may bind the professors of the Gospel, but the Gospel itself they cannot bind, and the course of it they cannot withstand, Paul was cast into prison, yet he freely preached the Gospel of the Kingdom to all that came unto him. Let all those that say it is in vain to serve God and to pray unto him, know for a surety, that it is in vain for them to resist God, and the power of his might. Let them refrain from injuring his Servants, and from going about to stop their mouths: let them remember what Gamaliell said; 
n Acts 5, 38.  Now I say unto you, refrain yourselves from these Men, and let them alone, for if this counsel, or this work, be of men, it will come to nought. A notable lesson to be learned of all malicious men, and bloody persecutors of the Gospel, that would if it lay in them, bury all remembrance of Christ and his Gospel, they shall find and feel the strength of him against whom they wrestle, they shall see the folly of their own ways, and the madness of their own works, and they shall in the end, perceive it to be as unpossible, and themselves as unable to hinder the free passage of the Gospel, as to bind the wind in their Fists, or to stop the Rain of Heaven from watering the earth. Hence it is, that the Prophet speaketh to like purpose to the Enemies of the Church; 
o Esay 8, 9  Gather together on heaps o ye people, and ye shall be broken in pieces, and hearken all ye of far Countries, gird yourselves, and ye shall be broken in pieces: gird yourselves and ye shall shall be broken in pieces: Take counsel together, yet it shall be brought to nought, pronounce a decree, yet it shall not stand, for God is with us.  

Use 3.  Thirdly, seeing the Gospel cannot be stopped, it it is the duty of all of us, to pray for the free passage of it. We have a promise, that God will spread abroad his saving health, and magnify his great Name over all the Earth; now it belongeth as a special duty to us, to pray unto him, to glorify himself, and to make his Name known among the Sons of Men. This charge doth the Apostle give unto the Thessalonians; 
p 2 Thes. 3, 1, 2  Furthermore brethren, pray for us, that the word of the Lord may have free passage and be glorified, even as it is with you, and that we may be delivered from unreasonable and evil Men, for all men have not Faith. It is the duty of all the godly, to pray for the enlarging of the Gospel, whereby the Kingdom of God is also enlarged. Let us be mindful daily of this duty, desiring of the Lord this grace, that the Gospel may be freely preached, and cheerfully received, 
q Math. 9, 38.  that he would send forth labourers into his Vineyard, and maintain them against ravening Wolves that seek to devour them, that he would bless their labours, and remove all stumbling blocks out of their way, that he would give them courage and constancy in discharging their duty, & utterly remove all hirelings and false teachers out of his Vineyard. It is God that must thrust forth Labourers into his Harvest. It is he that fitteth them to the work: It is he that blesseth them in the work. Let us not therefore be wanting to ourselves, but pray to the Lord of the Harvest to send out able workmen to gather the Corn into his Garner. The cause why we are not furnished with such Teachers, and if we be furnished, yet the work doth not prosper under their hands, is, because we do not ask for a blessing from God, from whom every good gift proceedeth.  

Use 4.  Lastly, this serveth as a great comfort, both to the Pastors and people. For seeing the Gospel shall have his course, let the Ministers boldly go forward in the discharge of their duty, and teach the people committed to their charge. Let us not fear the faces of Men. The word which we preach, is the word of God, who is able to maintain it, and make it mighty in our mouths, to cast down hills and holds that lift up themselves against it. He is able to danut and dash in pieces all those that set themselves against it. The work is the Lords, the Workmen are the Lords, the blessing and success is the Lords, and they that strive against it, fight against the Lord. Let us comfort ourselves in these things against all the disgraces and reproaches of the World. And concerning the Professors of this Gospel, let this Minister comfort also unto them, that they build not upon the Sand, or upon a weak Foundation, but their building standeth upon a Rock which shall never be removed. The Apostles comfort themselves, and encourage one another 
r Acts 4, 29.  in the work of the Ministry, because they were assured that the word which they delivered, was no vain word, nor deceivable Fable, but the Gospel of Christ who chose them to the calling, and sent them to the work, and strengthened them to stand, and gave them wisdom to convince and confound all their Adversaries. Likewise Paul teacheth; 
s Phil. 1, 14.  That many of the Brethren in the Lord were boldened through his bands, to confess and profess the truth of God. We cannot fall except the word fall with us; nay, except God fall with us, so long as we stand fast in the Faith. Wherefore howsoever others shrink back, and make shipwreck of a good conscience, let us hold out unto the end, and then we shall be sure of eternal happiness in the Heavens.  

The occasion and argument of this Epistle.  Hitherto we have handled the time when this Epistle was written, and the place from whence it was written; to wit, when he was in prison. Now let us consider the Argument thereof, and the occasion whereof it was written. The occasion of penning and writing this Epistle was double: First, general for the instruction and direction of the whole Church in some necessary points of faith and obedience, entreating most waightily and wisely of justice, mercy, mildness, meekness, moderation, reconciliation, & Christian equity, 
u Caluin upon Philemon.  insomuch that he seems rather to respect the edification of the whole Church, then to have in hand the business of one poor and private man. The special occasion was to entreat at philemon's hands, to pardon his servant that had offended him, and to accept his subjection and submission unto him. This Phile. (as it seemeth) was a citizen of Colosse, 
x Hierom. in prolog. Coloss. Erasmus in hunc locum.  a city situate in Phrygia, not far from Laodicea, whose servant Onesimus committing either Theft in purloining away his masters goods, or some other great and grievous crime (as the manner of lewd and evil Servants is) ran away from his M. as far as Rome, being many hundred miles distant from Colosse, where he supposed he should hear no more of him; or if he did, would not follow and pursue after him so far. This Fugitive and Runagate Servant, false fingered, and false hearted, coming to Rome, 
y Synop. Athana. in hanc. Epist.  was by the gracious providence of God, brought where Paul the Apostle lay bound in prison, and hearing him (among others) preaching the Gospel of Christ to Remission of sins, to all that repent, had his hart opened, and was by God's blessing converted to the Faith, became a sound and sincere Christian, and performed sundry duties of love to Paul, ministering continually unto him in the time of his Captivity, as a dutiful Son to his spiritual Father. But after the Apostle understood that he was another Man's Servant, and belonged unto him, as it were a part of his possession, though he found him in his distressed and afflicted estate, very profitable, comfortable, and necessary unto him, yet he would not detain him from his Master, to whom, by the Word of God, by the light of Nature, and by the Law of all Nations he appertained. Hence it is, that he sent him back again to his Master, with this Epistle; in which the Apostle doth by force of reasons and vehemency of words, urge Philemon to entertain, and retain with him his fugitive and offensive Servant, but now greatly altered, and thoroughly changed by the power of God's word: 
z Psal. 19 7.  Which converteth the Soul, and giveth wisdom unto the simple: as the Prophet teacheth us.  

The uses of the former Argument of this Epistle.  Thus we see how Paul entreateth and obtaineth pardon for Onesimus, a Servant, that was converted by the preaching of the Apostle: which offereth unto us divers good and profitable uses.  

Use 1.  First, we see that Christ jesus rejecteth none that come unto him, how base and simple soever they be. All such as repent and believe the Gospel, whether Masters, or Servants, high or low, rich or poor, are accepted of him who is Lord of all, and with whom is no respect of persons. A notable comfort to all of low place and mean condition, to consider with themselves, that howsoever the men of this World have many times no respect unto them, yet they are dear to God, and regarded of him, who openeth to them the door of salvation, and reserveth for them a Crown of righteousness. He appointeth his Word and Sacraments for them, as well as for others, and hence it is, that for the most part the poor receive the Gospel. 
a Gal. 3, 28.  There is neither jew nor Grecian: there is neither bond nor free: there is neither Male nor Female, for ye are all one in Christ jesus.  

Use 2.  Secondly, this instructeth us, not to contemn or despise any, how vile soever they may seem in our eyes, but to be careful for their good, and to further their conversion, 
b Mat 18, 10.  according to the counsel of Christ our Saviour. Math. 18. See that ye despise not one of these little ones; for I say unto you, that in Heaven their Angels always behold the Face of my Father which is in Heaven: For the Son of Man is come to save that which was lost. Many are basely and badly thought off in this World, who are in great price and estimation with GOD. Many are wronged and oppressed of Men, of whom the high God of Heaven taketh care and charge. We are ready to respect the outward face and person of Men, but he regardeth the heart. God the Father loveth them, woe therefore to them that hate them. Christ jesus came to save and redeem them; woe therefore to all them that seek to hurt and destroy them. It pleaseth God oftentimes to call the Servant, and to let the Master alone, suffering him to perish in his sins. This is the cause that the blessed Virgin magnifieth the Lord, and that her Spirit rejoiceth in God her Saviour, 
c Luke. 1. 52, 53.  Because he looked on the poor degree of his Servant, and had done great things for her: He pulleth down the mighty from their Seats, and exalteth them of low degree; He filleth the hungry with good things, and sendeth away the Rich empty.  

Use 3.  Thirdly, we learn, that no man ought under any colour of Religion and pretence of godliness, to keep away other men's Servants from their own Masters. Paul found the Servant of Onesimus faithful to help him, and forward to Minister unto him; yea, he might be bold with Philemon his Master; yet he would not detain him with him, without his allowance and approbation. The Gospel than doth not destroy and disannul the divers degrees and orders established in the World, but rather confirmeth and strengtheneth them. It alloweth not the Servant to resist and rise up against the Master, although he should be a believer, and his Master an unbeliever; or he be a believer as well as his Master, and in knowledge of godliness be equal unto him: but teacheth him to obey for conscience sake, 
d 1 Tim. 6, 1, 2.  and to Count his Master worthy of all honour, that the Name of God and his Doctrine be not evil spoken of: And they which have believing Masters, let them not despise them, because they are Brethren, but rather do service, because they are faithful, and beloved, and partakers of the benefit. These things teach and exhort.  

Use 4.  Fourthly, we are to mark, that the Lord requireth of us, to be ready to forgive and forget the wrongs and injuries that are done unto us. Let us put from us all rancour and malice, and not suffer the Sun to go down upon our wrath. O how 
e Math. 18, 27  great is the mercy of God toward us? How great is our debt toward him? Let us put on the bowels of pity and compassion, forbearing one another, and forgiving one another; 
f Col. 3, 13.  If any Man have a quarrel unto another, even as Christ forgave, even so do ye. If we come to any of the exercises of our Religion; to hear the Word, to receive the Sacraments, or to call upon the Name of God, if the Leaven of maliciousness have infected our hearts, the word of life, is made the savour of death; the Sacraments, are made Instruments of Wrath; and our Prayers are turned into sin We are taught in our Prayers, to ask 
g Chrysost. hom 1. in Philem.  forgiveness at the hands of God, as we ourselves perform this duty toward our Brethren. The promise of forgiveness, is made to them that do forgive, 
h Mark 11, 25  When ye shall stand and pray, forgive, if ye have any thing against any man, that your Father also which is in Heaven, may forgive you your trespasses: For if ye will not forgive, your Father which is in Heaven will not pardon you your trespasses. This accordeth with the precept of Christ. Math. 5. If thou bring thy gift to the Altar, and there remember'st that thy Brother hath aught against thee, 
i Math. 5, 24.  Leave there thine offering before the Altar and go thy way, first be reconciled to thy Brother, and then come and offer thy gift. If we desire As new borne Babes the sincere Milk of the word, that we may grow thereby; 
k 1 Pet. 2, 1, 2.  We must lay aside all maliciousness, and all guile, and dissimulation, and envy, and all evil speaking. If we would be doers of the word, and not hearers only, deceiving our own souls, we must 
l jam. 1, 21.  Lay apart all filthiness, and superfluity of maliciousness, and receive with meekness the word that is grafted in us, which is able to save our Souls. Now we have in this Epistle, 
m Illyr. arg. in hanc Epistol.  a most worthy example of receiving them that are fallen, of forgiving the penitent, of the pardoning of injuries, of joy for the conversion of a Sinner. Yea, we learn not only to be lovers of peace, but to be makers of peace; as Paul doth between the Master and the Servant. Our Saviour pronounceth them blessed 
n Math. 5, 9  That are Peacemakers, for they shall be called the Children of God. We are charged, not only to seek peace ourselves, but to make peace with others, whereby we bear the lively Image of God, who is called the God of peace: we are made like unto Christ, who is our peace, and hath reconciled us unto his Father.  

Use 5.  Fiftly, we are taught to take heed we do not rashly sit in judgement upon any. This evil Servant had picked and purloined from his Master, and when he had done ran his ways, yet GOD found him out and gave him repentance, when he sought not after God. It is a common Proverb; He runneth far that never returneth. Christ jesus calleth some at the leaveth hour, as he did the Thief that hung with him upon the Cross. The Apostle chargeth, that 
o 1 Cor. 4, 5.  We judge nothing before the time until the Lord come, who will lighten things that are hidden in darkness, and make the counsels of the heart manifest, and then shall every man have praise of God. And in another place, 
p Rom. 14, 4.  Who art thou that condemnest another man's servant? He standeth or falleth to his own Master. All men are in the hand of God, and all times and seasons are disposed by him. The Husbandman Tilleth the ground, and soweth his Corn, but it doth not by and by gtow up. The Disciples of Christ heard many things of his mouth, which seemed buried and forgotten, but the precious fruit thereof, appeared plentifully afterward. Let us not limit unto God his times and seasons, nor go about to teach him knowledge. Paul was a Persecuter of the truth, a Blasphemer of God, an oppressor of the Church, yet in the end he was called by the voice of Christ. Let us therefore condemn no man, nor judge any rashly, lest we be judged.  

Use 6.  Lastly, we see evidently (as in a Glass) in this Epistle, that all that are elected of God to eternal life, shall in Gods good time be called effectually to the knowledge of the truth. God hath made all things in number, weight, and measure. As no more shall be saved than he hath appointed, so not one of them shall be lost that he hath prepared to be heirs of glory. God hath many ways to pull them out of the fire whom he will have saved. So many as belong to him, he will at one time or other, send them and offer them the means of their salvation: yea, when we least of all seek our own good, and intent our own conversion, it pleaseth God to call us, and to gather us into the bosom of the Church. The Parable 
q Math. 20, 1.  of the Housholder hiring labourers into his Vineyard; teacheth, that he calleth at all times and hours of the day. We see it in the example of Paul, when Christ jesus called unto him from the Heavens, he thought nothing of his own conversion, but of the Church's subversion. We see it in the Penitent Thief, in Manasseth, in Mary Magdalen, and many others. We see it in Onesimus in this place: Who would have imagined, that this man playing the vile Runagate, and the false Thief, and departing out of the religious House of godly Philemon, which is honoured with the Name of a Church, would ever have turned a new leaf, and come to the acknowledgement of the truth? who would have thought that the prodigal Son, 
r Luke 15, 24.  going from his Father, forsaking his Brother, wasting his patrimony, and spending his strength and wealth upon Harlots, would ever have seen his own folly, and that it should be said of him; My Son was dead, and is alive again; he was lost, but he is found? This is that which is set down in the Acts of the Apostles; 
s Acts 13, 48.  When the Gentiles heard it they were glad, and glorified the word of the Lord, and as many as were ordained to eternal life, believed. God is able to make a way for the execution of his purposes, and knoweth how to accomplish his decrees. Thus much of the circumstances of time and place, as also of the Argument of this Epistle: Now let us come to the words.   

1 Paul, a Prisoner of jesus Christ, and Brother Timotheus unto Philemon, our dear friend and fellow helper:  
2 And to our beloved Apphia, and to Archippus our Fellow-soldier, and to the Church that is in thine House.  

The order of the words, and interpretation of them.  In this Epistle we are to consider two things: First, the preface, in the three first verses. Secondly, the substance and matter of the Epistle, in the rest. The preface or entrance, containeth the inscription or Title, in these two verses, & sundry prayers in the four 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 philemon's house. These persons, as well writing, as written unto, are not barely and nakedly set down, but are described by their several notes and titles given unto them, wherein are contained several Arguments of persuasion, to move Philemon to that whereunto he exhorteth and entreateth him. And first for himself, a Captive and Prisoner, he moveth him to respect his suit, in regard it was the suit of one under persecution, bound in chains, and kept in thraldom, whom he ought to pity, especially seeing he was a Prisoner of jesus Christ; that is, not for any bad cause, but for the professing and Preaching of the glorious Gospel of Christ. Secondly, he joineth in this suit with him, Timothy a Brother, nay more than a Brother, a famous Evangelist, whose commendation was throughout all the Churches, who with him entreated for his Servant. Moreover, concerning those to whom this Epistle is written; first Philemon himself is mentioned, with whom he presumeth to prevail, both because there is mutual love between them, loving one another in the truth and Christian Faith, and because he is a fellow-helper, seeking to promote and further, by all good means, the course of the Gospel, in both which respects, there should be a near familiarity and special interest one with another.  
Secondly, to him he joineth 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 beloved Sister, most dear unto him for the common faith, moving 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-soldier, because they of the Ministry (if they be faithful) are in continual warfare, not only against the continual engines and assaults of Satan, who withstandeth their Ministry, but against false teachers, and against many unreasonable men, as also against the sins and corruptions that reign or arise in their several charges. We see how men destitute of faith, make continual war 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, 
t Colos. 4, 17.  as appeareth by the words of the Apostle, writing to the Colossians. Chap. 4. Say to Archippus, take heed to the ministry that thou hast received in the Lord, that thou fulfil it. He nameth him with the rest, because the Pastors and Ministers of the Church, aught to prevail much with all the professors and people that are under their charge, being to them in place of Fathers, that may or should command in the Lord.  
Lastly, he remembreth the Family of Philemon, which he doth entitle with an honourable Name, calling it a Church: which serveth to the singular commendation of this Servant of God, as one that did so guide, instruct, and govern his private Houshhold (as all faithful Governors of Families ought to do) as that it might truly be reputed a company and Congregation of Men, Women, and Children, that are dedicated unto God, to his worship and obedience, according to the saying of Christ; 
u Math. 18.  Where two or three be gathered together in my name, there am I in the midst of them. Every Christian Family, is a particular and little Church, where God is sincerely honoured and worshipped, which is another special reason to win Philemon to his purpose, thinking so reverently and religiously of him and his private charge.  

Observations out of these verses pointed out.  It remaineth after the order and interpretation of the words, to see what Observations arise out of the same. If we should stand upon every particular point that might be raised out of the Text, it would be both endless and fruitless. Again, the Scripture is as a lively Fountain, that can never be dried up: it is as a rich Treasury, that never can be emptied. Wherhfore, before that we come to handle the principal and especial Doctrines, it shall not be amiss to point out divers instructions that the Apostle intimateth.  
And first, mark, that among all that are here named, none is mentioned without his Title of honour, to teach, that every one ought to have somewhat to commend him, and whosoever lead an upright 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 unto posterity.  
Secondly, observe that Paul joineth with him Timothy: he excelled him in the greatness of gifts, and in the function of apostleship, yet he calleth him his Brother, thereby giving us an example of Christian modesty, whereby it cometh to pass, that the godly, as they are placed in an higher degree, do behave themselves so much more lowly. So the Apostle willeth us, 
x Rom. 12, 16 Phil. 2, 3.  Not to be high minded, but to make ourselves equal to them of the lower sort, and to think better of others then of ourselves.  
Thirdly, albeit he were the principal that wrote, and Philemon the chief to whom this Epistle is written, yet to himself he joineth 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 mean, to make an atonement with his Master, which example teacheth all Christians, especially the Ministers of the word to seek peace, and labour to make peace among brethren, that one may be reconciled unto another, and all men live in charity and unity together. Hereunto cometh the counsel and commandment of Christ our Saviour; 
y Math. 5, 9  Blessed are the Peacemakers, for they shall be called the Children of God. Hereby we shall give comfort to men's consciences, and remove the stumbling blocks and offences that daily arise among Neighbours. On the other side, we may truly say; Cursed are all debate makers, for they shall be called the Children of the Devil. For such as make debate and raise contention, and kindle strife between Brother and Brother is as it were casting Oil into the fire, are not of God, who is the Author of love, but are guided by the spirit of the Devil, whose works they follow and practise.  
Fourthly, in joining all these as Mediators for Onesimus, we see the singular wisdom of the Apostle, he leaveth nothing unattempted to effect his purpose. He doth not deal slightly and rawly, but useth convenient means and fit persons to work this reconcilement. For he employeth and joineth the help of Apphia and Archippus to appease the Master, and to draw him to receive his Servant into his former favour. This is the dealing that Christ prescribeth; 
z Mat. 18, 16.  That we should take with us two or three, that by their authority, reconciliation may be effected, and every word may be confirmed.  
Lastly, observe, that notwithstanding the difference in gifts and sex between the persons here named and expressed, they have all some mark of love set upon them, they are brethren and Sisters, they are friends and fellow-helpers, and all dear one to another: to teach us that there ought to be a near conjunction, not to be dissolved; and a fast not of love, not to be loosed between all those that are true members of the Church, and professors of the faith.  
Paul a Brother of jesus Christ, and Brother, etc.] Here are many persons heaped together. In all this, we see the Apostle is exceeding earnest, using all the reasons and most effectual persuasions that he can, to obtain this his purpose, whereunto he moveth Philemon. He marcheth together in battle array, as it were an army of Arguments, to constrain him to yield: yea, every sentence, or rather word of the sentence, seemeth to be as a Furnace to dissolve the heart, and to melt the affections of Philemon into love and compassion toward his Servant that had so deceived and abused him: the Lord also, herein showing what care he hath, and what care all other Christians should have for the comforting, relieving, and courteously entertaining of the simplest and basest servants of God. 
Doct. 1. Good things must be earnestly followed after.  From this practice of the Apostle, we learn that good things must be carefully and earnestly followed; yea, by all the means we can be pursued after. It is not enough to do good things, but we must do them in a right manner, we must be forward and fervent in the doing of them. So doth Paul in this place set upon Philemon, and omitteth nothing that may serve his present purpose. Great was the 
a Exod. 32, 19, 20, 22.  zeal of Moses for God's glory against the Idolatry of the people, and afterward for their pardon and forgiveness. The first Table requireth our love to God, 
b Math. 22.  Withal our heart, with all our soul, with all our strength: and the second Table requireth us, To love our Neighbour as ourself: so that whether weigh perform the duties of the first or of the second Table, we must perform them hearty, sincerely, and earnestly. The Prophet David had a zeal as hot as fire; 
c Psal. 96, 10.  So that the zeal of God's house did eat him up. When we call upon the Name of God; 
d Rom. 12.  We are commanded to be fervent in Prayer. In the high work of the Ministry, 
e 2 Tim. 4, 2.  we are charged to Preach the word in season, and out of season, to improve, rebuke, and exhort, with all long suffering and doctrine. In hearing the word, we are willed to be swift to hear. In all the works of Sanctification, we are 
f Gal. 6, 10.  warned while we have time, to do good to all men, and to redeem the time, because the days are evil. The Apostle noteth of himself touching his own practice; 
g 1 Cor. 9, 19  That to the jew he became as a jew, that he might win the jews: To the Gentiles he became as a Gentile, that he might win the Gentiles: to the weak he became as weak, that he might win the weak: and he became all things to all men, that by all means he might save some. All which testimonies and consents, prove directly, that we must follow after good things diligently.  

Reason 1.  The Reason remain to be considered. First, God is delighted with diligence and earnestness in our callings, and is wont to yield a blessing unto it. He promiseth, that such 
h Pro. 2, 3, 4.  As cry after knowledge, and search for wisdom as for Silver, and desire it as a Treasure, shall understand the fear of the Lord, and find the knowledge of God. Earnest Prayer always prevaileth and availeth much with God. Luke 18, 2. jam. 5, 16. Fervent zeal addeth wings, and maketh it mount up on high, and pierce the Heavens, where Lip-labour is lost labour, and bringeth nothing, but returneth empty to him that made it, like the Dew, that being raised up in the day by the beams of the Sun, falleth down again in the evening.  

Reason 2.  Secondly, earnestness and zeal are of great weight and force to provoke others to imitation. We must be examples to them, and seek to draw them to follow us. This should comfort and encourage us unto well doing, insomuch as we shall stir up other to be like us, and to walk in our steps. This is the reason which the Apostle teacheth, writing to the Corinthians: 
i 2 Cor. 9, 2.  I know your readiness of mind, whereof I boast myself of you unto them of Macedonia, and say, that Achaia was prepared a year ago, and your zeal hath provoked many.  

Reason 3.  Thirdly, men's hearts are hardened, and their affections frozen, they shut their eyes, they stop their ears, and they turn away their hearts from the truth; and therefore in regard of this Iron or Brazen age into which we are fallen, all means that can be taken, and all occasions that can be used, are too little, (though most earnest) to work upon such tough and rough metal. This doth the Apostle prophesy of long age, when persuading Timothy to wait with all diligence upon his office, he addeth this as a reason; 
k 2 Tim. 3, 4.  For the time will come, when they will not suffer wholesome Doctrine, but having their ears itching, shall after their own lusts get them an heap of Teachers, and shall turn their ears from the truth, and shall be given unto fables. Seeing therefore the earnest doing of good things bringeth down a blessing from God, provoketh men to an imitation, and seeing many are hardhearted, that they will not easily bend and yield; it followeth, that we are bound to do all good duties that belong unto us diligently, not carelessly: forwardly, not faintly: fervently, not coldly.  

Use 1.  Let us now see what good Uses may necessarily be concluded from hence. First, we learn, that zeal and forwardness is a grace and gift of the Spirit to be commended, honoured, and magnified in the Servants of God. The Lord himself commended and blessed the zeal of Phinehas. The Apostle 
l Gal. 4, 18.  saith; It is a good thing to love earnestly always in a good thing. This reproveth those that reproach it, and cannot abide it in others. They scorn and scoff at the Servants of God for doing their duty, and so make themselves culpable of an horrible sin. But let not us be ashamed of the taunts and reproaches of them that hate us and deride us, because we desire to serve the Lord in the uprightness of our hearts. The time will come, when we shall receive the joy, and they the shame.  
We have a notable example hereof in Michall, saul's Daughter, and David's Wife. When she not able to comprehend the inward motions of David's joyful heart, leaping and dancing before the Lord, bringing home the Ark with shouting of voice, with sound of Trumpet, and with gladness of heart, despised him in her heart, and came out to meet him, and said; 
m 2 Sam. 6, 20  O how glorious was the King of Israel this day, etc. Then David said unto Michall: It was before the Lord, which chose me rather than thy Father and all his House: and I will be yet more vile than thus, and will be low in mine own sight. Where we see, it is, and ever hath been, the lot of God's Servants, to be branded and upbraided for their zeal, it was never liked of cold and careless men, that are never earnest in any thing but in wickedness, nor forward, but in following the profaneness of their own hearts. While they delight themselves in the pleasures of sin, and walk in their own corrupt desires, they are earnest enough: but when they should practise the duties of godliness, and show by their godly conversation whose Servants they are, there appeareth no life of God's spirit in them, they remain as dead and senseless men.  

Use 2.  Secondly, negligence and coldness in Religion, and in performing the duties of Christianity, are great sins which wound the Soul, and procure the wrath of God. The Prophet pronounceth those accursed, that do the work of the Lord negligently. The Church of the Laodicea is severely threatened, to be Spewed out 
n revel. 3, 16.  of the mouth of Christ, because it was neither hot nor cold, but luke warm. The Idolaters, both among counterfeit Christians, and ignorant Gentiles, exceed oftentimes the true professors in fervency and zeal, they spare not their substance and possessions. The pharisees compass 
o Math. 23, 15  Sea and Land to win one Proselyte. It is a shame and reproach for us, to come behind them that are so blindly led. God will not be dallied withal in the matter of Religion, either we must serve and acknowledge him as we should, or not at all. The Prophet cried out to the Israelites; 
p 1 Kings 18.  Why halt ye between two opinions? If God be God, follow him; but if Baal be God, follow him. It is a vain worship to serve the Lord with the Blind, Lean, and Lame, as it were with the offal of our affections, or with the Dregs of our works, and to turn unto him half our face, and the other half to the Devil, or to our own lusts. Is not this an igdinity 
q Mal. 1, 8, 9  which a man of any place and reckoning will not take at our hands? It were better for us never to know or acknowledge true Religion, then to know and acknowledge it negligently, without profit, without conscience, without zeal, without yielding unfeigned obedience unto it, having it only swimming in our Brains, and resting in our Lips, but never entering into our hearts.  

Use 3.  Lastly, seeing we must be fervent in good things, it serveth to season our zeal, and to temper it with knowledge that it be not blind. If our zeal be blind and ignorant, the more earnest and forward, the worse it is: the faster we run, the further we hasten out of the way. True zeal, is a fervency of the Spirit, arising of a mixture of love and anger, compelling men earnestly to maintain the glory of God, and drawing from them sorrow and grief of hart, when he is any way dishonoured. This is grounded upon the word, and is caused by beholding a breach of God's Commandments. This appeared in Lot, when he beheld the unclean conversation of the beastly Sodomites. Blind zeal, is, when we are hot and hasty, beside the warrant of the word of God. The Apostle Paul witnesseth, touching the Israelites; 
r Rom. 10, 2.  That they had the zeal of God, but not according to knowledge: yea, he testifieth of himself before his conversion; 
s Gal. 1, 14.  That he profited in the jewish Religion above many of his Companions, and was much more zealous of the Traditions of his Fathers. So Christ foretelleth, 
t john 16, 1.  That the time should come, that whosoever killed them, should think that he did God service. Let us therefore take heed, that we give not liberty to our best affections to run out, but rule them as they ought, and order them within the compass of the word. All things are not to be done of all men. Every Man must consider what belongeth unto him in his place and calling. We must weigh our gifts, and how we are fitted to every work, so shall we have praise of God, and comfort in our work. And thus much touching the general Doctrine, arising from the earnest manner of the Apostles writing, using all means to persuade Philemon to receive his Servant. Now let us come to the words particularly, and in order.  
Paul a Prisoner, etc.] In other Epistles, he calleth himself an Apostle of Christ, and a Servant of God: but here he calleth himself a Prisoner, which is as glorious a Name, and as honourable a Title, as the other, among all the faithful, and he doth more glory in this, then in the other. He was a chief Apostle, & pillar 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 advantage to gain credit with Philemon in his suit. 
Doct. 2. It is no disgrace to the Servants of God to be cast in prison for the Gospel's sake.  We learn from hence, that it is no indignity or dishonour to the true Servants of God, to be clapped in the Stocks, to be cast into Prison, or to be put to death for the Gospel's sake. I say, imprisonment, afflictions, and troubles, fall upon the best Servants of God, without any reproach or shame unto them. We see this in joseph, who through the false suggestion of his Mistress, and rash credulity of his Master, 
u Gen 39, 20.  was committed to prison. When Michaiah had delivered the truth of God, and resisted the false Prophets that deceived the King; 
x 1 King. 22, 27.  He commanded him to be put in Prison, and to be fed with Bread of Affliction, and with Water of Affliction, until he returned in peace. jeremy is put in prison because he prophesied, 
y jer. 32, 2.  That the City should be taken, and the people delivered into the hands of the King of Babylon. john, by the commandment of Christ, writing to the Church of the Smyrnians, telleth them; 
z Reu. 2, 10.  That it shall come to pass, that the Devil shall cast some of them into Prison, and bring them unto tribulation, but willeth them to fear none of those things which they should suffer. So the Apostle Paul, is not ashamed of his afflictions, but rejoiceth in them, and after a sort boasteth of them, 
a 2 Cor. 11, 25  enduring the bitterness of the Cross, the hardness of imprisonment, the danger of death, the bearing with Rods, the peril of Shipwreck, the stoning with stones, the buffeting of Satan, the blueness of the wounds that were given unto him. Paul and Silas were cast into prison, 
b Acts 16, 24.  And had their Feet made fast in the Stocks, but they prayed and sung Psalms unto God, so that the Prisoners heard them. All these consents of Scripture serve to teach us, that it is no disgrace or reproach unto the Children of God, to suffer in a good cause at the hands of evil men.  

Reason 1.  Let us weigh the reasons which help to wipe away the shame of the Cross. First of all, God in the sufferings of his Servants, aimeth at their good and benefit, he would have their Faith purified, their patience tried, and their obedience manifested. The Gold is cast into the Furnace, not to consume it, but to refine it: not to waste it, but to purge it. Thus doth Peter the Apostle teach in his first Epistle; 
c 1 Pet. 1, 7.  That the trial of your Faith being much more precious than Gold that perisheth (though it be tried with fire) might be found unto your praise and honour, and glory, at the appearing of jesus Christ. So john teacheth the Church, that the Instruments of the Devil, which are the cruel persecutors, should cast some of them into prison that they might be tried. He might have said, that they might be destroyed, that they might murmur against God, and despair of his mercy, for this was the purpose of the Devil: but he pointeth us unto the purpose of God, and the end that he respecteth in all our sufferings; which is, to prove his own gifts, 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 Cross, no, nor to lay down our lives for the Brethren. For they serve for the confirmation of the Faith of others, that they seeing their patience and constancy may be strengthened in the truth, and emboldened to make confession thereof with cheerfulness. Thus doth God deal contrary to the purpose of the Devil, and all devilish men; who labour by all means to weaken the faith of the Church, by raising persecutions against the particular members thereof, which God altereth and turneth to another end. The Apostle speaking of his own afflictions, saith; 
a Phil. 1, 12, 13, 14.  I would ye understood Brethren, that the things which have come unto me, are turned rather to the furthering of the Gospel, so that my bands in Christ are famous throughout all the judgement Hall, and in all other places, insomuch, that many of the Brethren in the Lord are boldened through my bands, and dare more frankly speak the word. Shall we be ashamed of those things which God hath sanctified, to be means of strengthening our Brethren? True it is, if we should measure things by the corrupt judgement of a natural man, it seemeth unlikely and unpossible that the sufferings of the godly, should turn to the gain and furtherance of the Gospel: but God often worketh out his own glory contrary to all humane wisdom. Who would imagine, that out of death should spring life, or that the blood of the Marty●… should be the seed of the Church? But thus it pleaseth him to manifest his own honour, and to show that he is infinite in wisdom.  

Reason 3.  Thirdly, if we respect the persecutors of the faithful, they must be discerned thereby, to be wicked men and deadly enemies, working out their own destruction, and sealing up their own reprobation. For as the cause of the godly is made more famous, and spread abroad far and near for which they suffer: so such as persecute them shall come to confusion, and do bring upon themselves swift damnation. The Apostle speaking of the unbelieving jews, saith; 
b 1 Thess. 2, 15, 16.  They killed the Lord and their own Prophets, they persecuted the Apostles, and forbade them to Preach unto the Gentiles, to fulfil their sins always, for the wrath of God is come on them to the utmost. Seeing therefore God will have the faith of such as suffer tried, the godly that believe confirmed, and the persecutors discerned to be most wicked men, no man should be ashamed of the crosses and troubles that befall unto him.  

Use 1.  Now let us see the Uses. First, this serveth to condemn sundry sorts of men, that esteem not aright of the sufferings of the faithful, nor judge of them with righteous judgement. It reproveth such as wonder at them lying in affliction, as at 
c Psal. 102, 6.  an Owl in the desert, or a Pelican in the Wilderness, so that they are as a Sparrow upon the house top sitting alone. It reproveth such as think them the greatest Sinners, and measure the condition by the chastisement that they suffer, like the friends of job, who judged him to be a deep dissembler, and an hollow hearted Hypocrite, because he suffered such things. How many are there that insult over the godly, when they are humbled under the cross, and feel the hand of God upon them? How many are there that esteem of them when they are in peace and prosperity, but leave 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 reproveth such as are discomforted in their profession, and offended at the calamities that befall others for the faith's sake, and faint for the Servants of God. On the other side, let us learn better things, and not judge rash judgement against the righteous. Let us not think it strange, to see the best men troubled and evilly dealt withal, by evil and carnal Wretches of this World. It was the lot of Christ our Saviour; 
d Esay 53, 3.  He was despised and rejected of Men, he was a man full of sorrows, and not esteemed. It was the lot of all the Prophets and Apostles, and is the portion of all the Servants of God in these days, and shall be to the end of the World. It is in vain for us to think, to be exempted out of the common condition of these men. Let us not be offended at their sufferings, not shrink back for the troubles that do befall them. Let us not think them the greatest Sinners for their greatest sufferings, nor reproach them as wicked men, for sustaining the reproaches of wicked men. All they that judge thus, are deceived in their judgement. When the Disciples showed Christ of the Galileans, whose blood Pilate had mingled with their sacrifices, 
e Luk. 13, 2.  he answered & said unto them; Suppose ye that these Galileans were greater sinners than all the other Galileans, because they have suffered such things? I tell you nay: but except ye amend your lives, ye shall all likewise perish. Or think you that those eighteen upon whom the Tower in Siloam fell and slew them, were sinners above all men that dwell in jerusalem, I tell you nay: but except ye repent, ye shall all likewise perish. Lastly, let us be so far from triumphing over them, and trampling upon them that endure affliction, that rather in their sufferings we should suffer with them; in their weeping, we should weep with them; in their mournings, we should mourn with them; in their miseries, we should pray for them; that so we may show ourselves members of one and the same body with them, according to the precept of the Apostle; 
f Rom. 12, 16. Heb. 13, 3.  Be of like affection one toward another, rejoice with them that rejoice, and weep 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 own hearts, that we are lively members of the body of Christ, and serveth as a sweet comfort unto us, that we are of the fellowship and Communion of Saints.  

Use 2.  Secondly, seeing the afflictions of the faithful are not shameful and ignominious unto them, we may conclude from hence, that they are blessed that suffer adversity for the Gospel's sake. For seeing Paul 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 righteousness sake, whereby we are joined to the faithful, we are made like them, and one with them; nay, we are joined with Christ, and made one with him, so that the deeper we sink down under the cross, the more we are likened to the son of God. This is it which he teacheth his Disciples, 
g Mat. 5, 10, 11.  Blessed are they which suffer persecution for righteousness sake, for theirs is the kingdom of heaven: blessed shall ye be when men revile you, and persecute you, and say all manner of evil against you for my sake falsely. 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 deceived in their judgement and estimation of true happiness. How many are there that account happiness to consist in honours, pleasures, preferments, riches, friends, peace, prosperity, plenty, abundance, and worldly dignities? and esteem 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 have his Saints that suffer for a good conscience, to account otherwise of them then the world accounteth, seeing the fruits of men's wickedness are turned to be the means of our blessedness. The Apostle Peter teacheth the Church this Lesson, 
h 1 Pet. 3, 14.  Who is it that will harm you, if ye follow that which is good? Notwithstanding, blessed are ye if ye suffer for righteousness sake: yea, fear not their fear, neither be troubled. Christ our Saviour teacheth, that to such belongeth the kingdom of heaven, though they be accounted unworthy of the company of men, yet they shall enjoy the blessed society of Christ and his holy Angels: though they be driven out of house & home, yet they shall have their habitation in the Heavens: though they be taunted and termed by the most odious names among men, yet they shall have praise and honour of God, and their names are written in the Book of life.  

Use 3.  Lastly, we are put in mind by this doctrine of a necessary duty, that we faint not under the cross, but go boldly, forward with our profession unto the end, and rejoice in our afflictions. If we did suffer as evil doers, as murderers and malefactors, we could have no comfort in our sufferings. Hence it is, that the Apostle chargeth, 
i 1 Pet. 4, 15. & 1 Pet. 3, 17, 18  That none of us suffer as a Murderer, or as a Thief, or an evil Doer, or as a busy-body in other men's matters: But if a Man suffer as a Christian, let him not be ashamed, but let him glorify GOD in this behalf. Many men suffer shame and reproach, but it is for their offences: in such sufferings, we want peace of conscience, and comfort under the cross. If we suffer as drunkards, as robbers, as riotous persons, we suffer for our merits and deserts, we cannot rejoice and be glad when we suffer in this manner. But it is better (if the will of God be so) that we suffer for well doing, then for evil doing, for Christ also hath once suffered for sins, the just for the unjust, that he might bring us to God. Wherefore, if God at any time call us out for the Gospel's sake to suffer adversity, let us herein rejoice with an exceeding great joy, and never be ashamed of the Gospel, which is the power of God to salvation unto all that believe. Many 
k Phil. 3, 19  there are that glory in their own shame, but some are ashamed of their glory. We see how many make a mock of sin, and foam out the froth and scum of their own shame; they strive who shall exceed and excel one another in drinking, in reveling, in whoring, in all vanity, and are not ashamed; nay, they are passed all shame. It were as great a shame for us to be ashamed of our glory, as it is for these to glory in their own confusion and shame.  
Now, to endure affliction for the Faith's sake, is our glory and honour, and therefore let no man be ashamed of it. As for those that are ashamed of the Cross, let them also be ashamed of the Gospel; yea of Christ, which is the subject and substance of the Gospel. Our Saviour, declaring that this must be the condition of all the Servants of God, to be reviled and persecuted, saith: 
l Math. 5, 12.  Rejoice and be glad, for great is your reward in Heaven, for so persecuted they the Prophets which were before you. And the Apostle Peter, 
m 1 Pet. 4, 13.  willeth the jews to rejoice, inasmuch as they are partakers of Christ's sufferings, that when his glory shall appear, they may be glad and rejoice. For if it be no shame or infamy to be persecuted and imprisoned for the truth of Religion and the testimony of a good conscience, what greater matter of rejoicing can there be offered unto us, in the midst of our sufferings? What greater occasion of gladness and cheerfulness of heart can we have, seeing the goodness of the cause swalloweth up the disgrace of the cross, and the glory of the Gospel, over-shaddoweth all the shame of persecution. This made the Apostles depart from the council of the pharisees, 
n Acts 5, 41.  Rejoicing that they were counted worthy to suffer for the Name of Christ, and the preaching of the truth. So the Hebrews are commended, 
o Heb. 10, 33, 34.  Who being made a gazing-stock by reproaches and afflictions, and becoming Companions of them which were so tossed too and fro, did suffer with joy the spoiling of their goods, knowing that they had in Heaven a better and an enduring substance.  
[Of jesus Christ, etc.] Before we heard that Paul entitled himself a Prisoner: Now let us see whose Prisoner he was. He was imprisoned by the authority of Caesar, and the malice of the jews, yet for the cause of Christ, & the preaching of the Gospel to the Gentiles. The cause of his bands and imprisonment, was not the committing of any heinous crime, but the publishing of the glad tidings of salvation to the world. In this sense, that Paul is a prisoner for Christ, that is, for the confessing and preaching of Christ, he calls himself oftentimes by this title, as Eph. 3, 1. For this cause I Paul am the Prisoner of jesus Christ for you Gentiles. These words are taken in this place passively, not actively: passively, in that he suffered imprisonment for Christ's cause, and was cast into prison for the maintaining of the glory of ●hrist: not actively, as if Christ had put him in prison; for in this sense, he might be called the Prisoner of Caesar, to whom he had appealed, that the envy of the pharisees, and malice of the jews 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 faithful 〈◊〉 afflicted for the truth, may account their tribulations & afflictions, to be the tribulations and persecutions of jesus Christ. The persecutions of all true Christians which are imprisoned for Christ's sake, are the persecutions, and must be esteemed as the persecutions of Christ himself. This Apostle writing to the Philippians, and mentioning his Chains, 
p Phil. 1, 13.  calleth them his Bands in Christ. And in the Epistle to the Colossians, he saith; 
q Col. 1, 24.  Now rejoice I in my sufferings for you, and fulfil the rest of the afflictions of Christ in my flesh, for his body's sake, which is the Church. Hear he calleth the afflictions which he in his body suffered, the afflictions of Christ. So he exhorteth Timothy, not to be ashamed 
r 2 Tim. 1, 8.  of the testimony of our Lord, nor of him being his Prisoner, but to be partaker of the afflictions of the Gospel, according to the power of God. All these testimonies do teach us, that all such afflictions as are occasioned through the Gospel, and brought upon the godly for righteousness sake, are not only to be called their afflictions, but the afflictions of Christ jesus, for whose cause they come upon them.  

Reason 1.  The reasons hereof are plain and evident. For first they are sustained for his name's sake, and therefore may fitly be called his. If then we endure them for his cause, and for the witness of the Gospel, whereof he is the matter and Author, he is the occasion of their trouble, and therefore they are to be accounted his. He must needs be a party with us, for whose cause and occasion we are troubled. A man of any humanity and natural affection, will make himself a Companion in tribulation with him, who is punished or troubled for his debt and offence. When Abiathar came to David, and told him how that his Father and his Father's house were slain, for succouring of David, 
s 1 Sam. 22, 12  he presently took to himself, saying; I am the cause of the death of all the persons of thy Father's House, abide thou with me and fear not, for he that seeketh my life, shall seek thy life also: for with me thou shalt be in safeguard. The truth of this reason is set down by the Prophet, when he saith: 
t Psal. 44, 22.  Surely for thy sake are we slain continually, and are counted as Sheep for the slaughter. Hereunto the Apostle alludeth 
u Rom. 8, 36.  and concludeth the reason, in the Epistle to the Romans. Cham 8. Who shall separate us from the love of Christ? Shall tribulation, or anguish, or persecution, or famine, or nakedness, or peril, or sword? As it it written, For thy sake are we killed, and are counted as Sheep for the slaughter. Seeing then, afflictions are sustained for Christ's cause, whose shall they be better accounted than his?  

Reason 2.  Secondly, there is a nearer conjunction between Christ and his members, so that we are made flesh of his flesh, and bone of his bones. If then we be made one with Christ, 
x Ephe. 5, 30.  even members Of his body, of his flesh, and of his bones: the afflictions that are ours must needs be made his, the persecutions that are ours, must needs be made his; the persecutions that are ours, are his persecutions; our imprisonment, is his imprisonment. For they that are faithful, are the body of Christ, and he their head, so that they with him make but one Christ. Hence it is, that the Church which is the company of true believers, 
y 1 Cor. 12, 12  is called by the name of Christ. If any member suffer, the head suffereth with it as well as the members, there is such a sympathy & feeling between them: so is it between Christ and his Church; their grief, is his grief; 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 fulfil the rest of the afflictions of Christ in my flesh for his body sake, which is his Church.  

Use 1.  Let us come to consider the uses. First, see here what Christ accounteth of the sufferings of his Servants. He accounteth whatsoever is done to them that are faithful, a●… done unto himself, whether it be good or evil, whether it be comfort and consolation, or trouble and persecution. True it is, Christ jesus is ascended into the heavens, and sitteth at the right hand of his Father, so that he can suffer no more, he can die no more: yet now he suffereth in his members that confess his name, and rejoiceth in his members that praise his name: when they are troubled, he is troubled, and when they are comforted, he is comforted. And first touching afflictions, all such as offer wrong and injury to the Saints, do offer wrong and injury to Christ himself. This appeareth in the words of Christ to Saul, who had obtained letters from the High-Priests to put in prison those that called on his name, saying to him: 
z Acts 9, 4.  Saul, Saul, why persecutest thou me? He might have said, why persecutest thou my Saints? Why bringest thou them bound to jerusalem? But to enforce his reproof, he telleth him with whom he hath to deal, and to whom the injury and indignity is offered, to wit; to Christ. A notable lesson for all persecutors, to ponder upon, and carefully to remember. Whensoever they take crafty and wicked counsel against the Children of God, and they are plotting and contriving any mischief against them: when they whet their tongues, or draw their sword, or busy their heads, or set a work their hearts, to overthrow and destroy them, let them by and by consider, that Christ calleth unto them from Heaven with a revenging voice: Why persecutest thou me? If this voice of Christ were always sounding in their ears, and entering into their hearts, and piercing their consciences, it would repress their rage, and assuage their malice intended against the people of God. If any man among us that liveth in the Church, were asked the question, whether he would persecute Christ in his person, imprison him, revile him, wrong him, afflict him, and put him to death if he lived upon the face of the earth: he would be ready to answer, God forbidden; and to defy him that should offer to charge him with it: he would answer, he looketh for salvation from him, and meaneth not to contrive the destruction of him: yea, he would be ready to say with Hazaell, what? Is thy Servant a Dog that I should do this great thing? 2. Kings 8. 13. But let us not deceive in ourselves, in vain words that cannot profit, whatsoever is wrought against the Servant, redowneth to the reproach and contempt of the Master, and Christ will be revenged of the afflictions laid upon the least and poorest member that belongeth to his body, as if they were infflicted upon his own person. Hence it is, that the Evangelist describing the form and manner of his last judgement, when Christ shall break the heavens, and come to judge the quick and the dead: 
a Mat. 25, 41, 42, 43, 44, 45.  Set the Goats on the left hand and say unto them: Depart ye cursed into everlasting fire, prepaered for the Devil and his Angels, for I was hungered, and ye gave me no meat, I thirsted, and ye gave me no drink: I was a Stranger, and ye took me not in unto you: I was naked, and ye clothed me not: sick and in Prison, and ye visited me not: Then shall they answer him; Lord, when saw we thee an hungered, or a thirst, or a stranger, or naked, or sick, or in Prison, and did not minister unto thee? He shall say unto them: Verily I say unto you, inasmuch as ye did it not to one of the least of these, ye did it not to me.  
And as the wrongs wrought against the righteous, do reach up to Heaven, and touch the person of Christ: so on the other side, whatsoever benefit, whatsoever comfort, whatsoever good, is showed to the faithful, because they are faithful, shall be rewarded even to a Cup of cold Water, and Christ will esteem it as do one and offered unto himself. This likewise appeareth in the last judgement of Christ, when he shall say to his Sheep standing on the right hand: 
b Mat. 25, 35, 36, 40.  I was an hungered, and ye gave me meat: I thirsted, and ye gave me Drink: I was a Stranger, and ye took me in unto you: I was naked, and ye clothed me: I was sick, and ye visited me: I was in Prison, and ye came unto me: for verily I say unto you, inasmuch as ye have done it unto one of the least of these my Brethren, ye have done it unto me. He doth not say, ye have refreshed, ye have visited, ye have clothed, ye have comforted my Servants, but ye have done all these things to me; I have been filled, I have been refreshed, it is I, it is I, that have been clothed by you, and comforted of you.  
If any were asked what he would do if Christ jesus were in necessity among us, if he saw him naked, whether he would  him? If he saw him an hungered, whether he would feed him? Or thirsty, whether he would give him Drink? Or in Prison, whether he would visit him? He would be ashamed to deny him any thing, that hath given him all things: he would think himself unworthy to live in the World, if he should see him want and not supply it. But every Christian man to another, is as Christ himself, when we feed, cloth, and visit him, we feed, cloth, and visit Christ; which made the believers set their Lands and possessions, and lay the price down at the feet of the Apostles, to be distributed as every one had need. Among all encouragements to well doing, there cannot be a greater than this, that Christ accepteth it as done unto himself.  

Use 2.  Secondly, seeing the afflictions of the Children of God, are the afflictions of Christ, we learn what to esteem of all their afflictions, they are not shameful and ignominious, but glorious and honourable, as the Crown of a Prince, or as the Banners and Ensigns of victory. This is it which the Apostle teacheth. Phil. 1, 29. To you it is given for Christ, that not only ye should believe in him, but also suffer for his sake. Where we see, he maketh it a special prerogative and pre-eminence, to endure affliction for Christ's sake, and maketh it as great an honour to suffer, as to believe; and therefore he joineth them both together. The prison into which the godly are cast, is better than the Palace of a Prince. The Chains that are borne and worn, for keeping faith and a good conscience, are greater ornaments, than all the Chains of Gold about the Necks of the Men of this World. The Fetters wherewith the faithful are laden, are of greater price and estimation, than all the Bracelets and Habiliments, than all the Silver and Gold, that the Sons and Daughters of Men delight to carry about them. Hence it is, that the blessed Martyrs that gave their lives for the truth, when they came to suffer death, kissed the stake to which they were tied, the Chain with which they were compassed, and the Wood by which they were burned and consumed. We see it is the manner of the men of this World, to set out themselves with pomp and bravery, to win credit, and to get themselves honour and estimation, whereof we have an example in Herod, recorded in the Acts: 
c Acts 12, 21.  Who arrayed himself in royal apparel, cunningly wrought, that it glistered as the Sun (as 
d Antiquit. judaie. lib. 29, cap. 7.  josephus noteth) and made an Oration, and the people gave a shout, saying; The voice of God and not of man.. This outward pomp and ostentation, are not the notes and marks whereby true Christians should be known and discerned. Servants are known whom they serve, and to what Master they belong, by the Badge on their sleeve. The persecutions and afflictions of the faithful, are the Badges and Cognisances of Christ, whereby they are known to be his. This is it 
e Gal. 6, 17.  which the Apostle putteth us in mind of. Gal. 6. From henceforth let no man put me to business, for I bear in my body the marks of the Lord jesus. Where we see, how the Apostle calleth his sufferings for the Gospel, the marks of Christ. What these marks are, he showeth in other places, when he reporteth the stripes, whip, scars, and blemishes which he bore about in his body; I think that God hath set forth us the last Apostles, 
f 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-stock unto the World, and to the Angels, and to men: we hunger, we thirst, we are naked, we are buffeted, we are reviled, we are persecuted, we are evil spoken of, we are imprisoned, we are whipped, we are stoned, we are made as the filth of the World, and the offscouring of all things. These are the marks which the Apostle glorieth in, and whereof he is no more ashamed, than the Soldier is of his wounds and scars. We see how Soldiers that fight in a good cause, in their Prince's quarrel, and for the defence of their Country, if they lose an Eye, or an Arm, or a Leg, are ready to show the place, they account it no blemish, they are not ashamed of it. If these can vaunt of the marks and maims which they have sustained: how much more honour and glory should we account it, to bear the marks of Christ, and to suffer reproach with the people of God? Howsoever therefore the World judgeth of the scourge, whip, and imprisonments of the faithful, they are truly and rightly honourable with God and good men. And if we will judge rightly, we must esteem no otherwise of these their sufferings.  

Use 3.  Thirdly, we see that it is not the bare punishment, but the cause that maketh a Martyr and Witness of the truth. It is the cause that maketh the crosses of Christians to be the Cross of Christ. The Apostle testifieth he was a Prisoner for Christ and the Gospel, not for his own sins and offences. It is not our suffering barely and nakedly considered, can honour us with the reward of glory, and the Crown of Martyrdom, 
g The cause maketh a Martyr, not the punishment.  but the cause in which we die, and the quarrel in which we suffer. True it is, afflictions are common to the godly and ungodly, they suffer alike, they are imprisoned alike, arraigned, condemned, and executed oftentimes alike, but albeit the afflictions be one and the same, yet the cause is not one and the same for which they are afflicted. The ungodly ate punished for their sins; the godly are afflicted for a good conscience. Abel is murdered of his Brother; Cain is cursed and condemned to be a fugitive upon the earth: both of them are afflicted, but the cause is diverse; Abel is killed for his godliness; Cain is punished for his wickedness. joseph is sold to Strangers and cast into prison, so likewise are Pharaohs two eunuchs, his Butler and his Baker: they lie all in one prison, but they had not one cause: for he is committed through the slanders and false accusations of his Mistress, they for their demerits and offences against their Master. Christ had his feet and his hands nailed on the Cross, so had the two thieves, they suffered all one punishment, but how contrary were the causes of him and them, seeing he suffered without cause, but they justly and worthily had the sentence of death executed upon them? Let us not therefore only fasten our eyes, and look upon the bare punishment, but consider what the cause is, and according to the cause, esteem both of the person and of the punishment. Some are prisoners 
h Math. 5, 25.  of men, 
i 2 Tim. 2, 26.  others are Prisoners of the Devil, of whom they are holden captive, and both of them for their wickedness: but if we will be Martyrs of Christ, we must be the prisoners of Christ. This serveth to reprove the Church of Rome, who glory in their Martyrs (as sometimes the Donatists did) and fill up their Calendar with such as they have canonised for Saints in Heaven, which were no better than Traitors when they lived upon the earth. The Church of Rome, which vaunteth herself to be the only true Church of God, and condemneth other, honoureth divers Saints which never were in the World; some that were Pagans; others, that were jews in Religion, and refused Christ; and others, that were Heretics and Traitors, that neither had Faith on Earth, nor have salvation in Heaven, being Rebels to their Princes, and enemies to their Country, and disturbers of the State. And therefore also it condemneth those, who albeit they live under the Gospel, and shroud themselves under the branches of it, as under a comfortable shadow, whereby they have refreshed and enriched themselves, yet they magnify the Church of Rome, and set up the Faith professed therein, they balance it equal with the true Church of God among ourselves, and thereby seek to shake in sunder the Faith of many. These men cry out, not only that there are and have been learned men on both sides, but Saints and holy men on both sides, and true Martyrs on both sides; and therefore would have the people carried about with uncertainty of Doctrine, as with a wave of the Sea. But we deny that any have suffered among us for the Roman Faith, or have been led to execution for their Religion. The truth is, they have but too much favour showed them, and too great liberty given them. Indeed, such as have been found factious and forward to advance foreign power, to adhere to foreign enemies, to stir the people to rebel and take arms against the Prince, to compass the death and destruction of the Prince, such as have been Authors of treacheries and conspiracies, and been convinced to be trumpets of sedition by the deposition of witnesses, by the form of their trial, and by their own confessions, have been justly executed among us, as by all men must needs be acknowledged. In the City of Rome, all that will not take the Pope's part, or shall take him to be no Pope, or refuse to join with him if an Army should be sent against him, are adjudged to be no lawful Subjects, but disloyal Traitors. No foreign Prince will repute them for his people and Subjects, that shall deny to take his part against any foreign Usurper or Inuador whatsoever. So the Laws of our Land have seized upon some, who have busied themselves in matters of State, bringing over Bulls, declaring that the Prince was to be deposed, and the Subjects discharged of their allegiance. As for points of Faith, they were never mentioned in the proceed against them, they were not called into question for their opinion concerning the Mass, for transubstantiation, for worshipping of Images, or for any other point of the Romish Religion, or rather superstition. Therefore it is false, that any have died among us as Martyrs, or any otherwise then as Traitors. The true 
k Who are true Martyrs, and who not.  Church of God ever held them for Martyrs, that died for the profession of the Faith, and the testimony of Christ: but such of the Popish faith and faction as have been executed among us, died for maintenance of the Pope's pleasure and tyranny, taking upon him to depose Princes, and seeking by open arms and secret Treasons to murder them. True Martyrs suffered for the truth wrongfully, and therefore deserved commendation, according to the rule of the Apostle: 
l 1 Pet. 2, 19  It is thankworthy if a man for conscience toward God endure grief, suffering wrongfully: but these suffer not in matter of wrong, nor for a good conscience, unless the will of the Pope be the rule of their conscience. True Martyrs must be endued with Charity 
m 1 Cor. 13, 3.  for as the Apostle teacheth; If I give my body to be burned and have not love, it profiteth nothing: but these have not any shadow of charity who plot the death of their Prince, and seek the destruction of their Country. To conclude this point, unless Treason be Religion, and falsehood truth, and unless Antichrist be to be received for Christ, these men cannot be esteemed and honoured as Martyrs among us, who died not for Christ, but for practising against the Doctrine of Christ, which teacheth to be gentle, patiented, humble, and not any way to seek revenge.  

Use 4.  Lastly, from this Doctrine ariseth great comfort to the Servants of God, and as great terror to all their Enemies. It is a great consolation for them that are afflicted for Christ's sake, to assuage their sorrow, and a great means to work in them patience, to consider that Christ putteth all their tears in his Bottle, and accounteth their afflictions to be his afflictions. If we suffer with Christ, we shall reign with him: if we die with Christ, we shall live with him: if we 
n Rom. 8, 29. 2 Tim. 2, 11, 12 1 Pet. 4, 12.  be made like unto him in ignominy, we shall be made like unto him in glory. The Apostle Peter exhorteth the people of God, Not to think it strange concerning the fiery trial which was among them, to prove them, as though some strange thing were come unto them, but to rejoice, inasmuch as they were partakers of Christ's sufferings. If any thing be able to lift up your hands, and to raise up your hearts under the Cross, this consideration is able to refresh our weakness, and comfort our feeble Spirits that our afflictions shall no otherwise be respected and regarded, then if the load were laid upon Christ himself. On the other side, this serveth to terrify the hearts of all persecutors of the godly, and Enemies of all righteousness, they can never escape the hand of God and of Christ, whom they do persecute in his members. They have not to do only with men like unto themselves, but with him that is the eternal God, against whom they can never prevail. This is it that deceiveth the proud persecutors of the poor people of God, they dream they have to do no further then with weak men, who are not able to resist them, and that they have no farther account to make. But they must know, that their persecutions reach to Christ, and that they slander, revile, reproach, and hurt the person of Christ himself, so often as they slander, revile, reproach, and hurt the least and lowest member of Christ; and therefore shall not escape fearful punishment. Hence it is, that Christ speaking unto Saul when he was converted to the Faith: 
o Acts 9, 5.  It is hard for thee to kick against pricks. It is therefore a fearful thing to be a persecuter. 
p 2 Thess. 1, 6.  It is a righteous thing with God to recompense tribulation to them that trouble you, and to you which are troubled rest with us, when the Lord jesus shall show himself from Heaven with his mighty Angels, etc. So the Apostle john describing the tribulation of the Church, saith: 
q revel. 2, 10.  Behold, it shall come to pass, that the Devil shall cast some of you into Prison. He doth not say, the persecutors shall do it, but the Devil: because he ruleth in them, he carrieth them to do his will; albeit they be blind and see it not; albeit they be hardened and understand it not; albeit they be senseless and regard it not.  
[And our Brother Timotheus, etc.] Hear is the second person writing this Epistle. Paul joineth unto him Timothy, a man of reverent account, and famous in the Church, as he doth in many other places of his Epistles. The former Epistle to the Corinthians, 
r Magdeb. Centur. lib 2. cap. 7.  was written by Paul and Sosthenes: the latter by Paul and Timothy. Paul and all the brethren which he had with him at Rome, joined together in the writing the Epistle to the Galathians. Paul, Silvanus, and Timothy, wrote the Epistles to the Thessalonians. So in this place, Paul joineth Timothy with him in his suit, because howsoever he were in great credit with Philemon, and able to obtain a great matter at his hands, yet he knew he should prevail better by the help and assistance of another, than he could do himself alone, seeing too may prevail more than one. He honoureth him also with the name of a dear Brother (whom oftentimes he calleth his natural Son) that his gifts and graces may be considered with his person, and carry the greater weight in his suit, and so Philemon sooner yield his consent, and grant this request, being requested, and as it were set upon by so many. 
Doct. 4. All duties are better done by the help of others, then alone by ourselves.  From this practice of the Apostle we learn, that what good thing soever we enterprise and take in hand, we shall better effect it with others then alone by ourselves. The joining unto us the hand and help of others is profitable and necessary to all things belonging unto us for the better performing and accomplishing of them. This the Wise man teacheth. Eccl. 4. when he saith: 
s Eccles 4, 9, 12  Two are better than one. Abimelech, being directed by God to stir up Abraham, obtaineth by his means 
t Gen. 20, 17.  who prayed for him) that which he could not compass and accomplish alone by himself. The like we might say of the three friends of job, they obtained the favour of God, 
u job. 42. 8.  and the accepting of their Sacrifice through the intercession of job, which without him they could not obtain. Absolom not being 
x 2 Sam. 14, 4  able to purchase & procure of himself the good will of his Father, moveth joab to deal for him, joab useth the help of the subtle Woman of Tekoah, whereby he is reconciled to his Father. Hereby it cometh to pass, 
y Ephe. 6, 18. Col 4. 3. 2 Thes. 3, 1.  that Paul so often requesteth and requireth the prayers of the Church, that utterance may be given unto him, that he may open his mouth boldly to publish the secrets of the Gospel. All these places of Scripture prove plainly and directly unto us, that what matter of weight and importance soever we enterprise and go about, it is good for us to take to ourselves the help of others, to further us therein.  

Reason 1.  The truth of this Doctrine will better appear unto us, if we weight the causes and consider the reasons. For first, the labour and wages of two, is better and greater than of one alone. In all doing of duties there 
z Psal. 19, 11.  is profit & reward, but where greater strength is joined and force united, there is greater fruit of the labour seen. This is the reason urged by the Wise man. Eccle. 4. where the Doctrine hath his confirmation, when he had taught that two are better than one, he addeth immediately; 
a Eccle 4, 9  For they have better Wages for their labour. It maketh us (having company) to be more cheerful in labouring, it devoureth the tediousness and wearisomeness of the work, and it provoketh us to an holy emulation, who shall go before each other. Hence it is, that Christ jesus calling and sending out his Apostles, 
b Mar. 6, 7. Mat. 10, 2, 3.  did send them forth two and two, and the Evangelist doth couple, and as it were yoke them together, Peter and Andrew, james and john, Philip and Bartholomew, Thomas and Matthew, etc. 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 joined unto him his brother Aaron. When the Lord jesus appointed the seventy disciples to second the labours of his twelve Apostles: 
c Luke 10, 1.  He sent them out, two and two before him into every City and place whither he himself should come. So then, there is more profit in a life that hath a fellow, then when all things are done alone, in the earnestness of the labour the works shall have more force, their strength is increased, their courage is kindled, by mutual exhorting and cheering up one of another, and by the mutual example that one giveth to another.  

Reason 2.  Secondly, in peril and danger if one fall or be overcome, he hath by his fellow, a fit remedy against all the changes and adventures of this life. When a man doth take a journey into a far place, it falleth out oftentimes that he cometh into some great danger, out of which he is never able to rid himself, and therefore woe to him that is alone. This is more dangerous in the matters of the soul, if a man fall into sin, and have no man to pull him out of the pit into which he is fallen. In bodily falls it is accounted childish and sottish to fall and not to rise again, to stumble and to lie still in the mire, and therefore he hasteth to rise before any man know of his fall. But in spiritual falls which are more common and more dangerous, the case is far otherwise. For he that falleth into sin, is scarce ever lifted up and set on his feet, unless by the exhortations, admonitions, and reproofs of others he be restored and recovered. This we see in the examples of David, Hezekiah, and sundry others, who continued in their sins until the Prophets of God came and spoke unto them in the name of the Lord. This is the reason that Solomon useth to commend the sociable life above the solitary; 
d Eccle. 4, 10, 12.  For if they fall, the one will lift up his fellow: and if one overcome him, two shall stand against him, and a threefold cord is not easily broken. Seeing therefore, the recompense of labour, is better of two then of one, and the danger of falling, is lesser in one that hath his fellow with him; in both respects we see, that the help of others, especially of the faithful, is very necessary and profitable to all things belonging unto us.  

Use 1.  The Uses are now in the next place to be observed and marked. First, this teacheth us, that in all occasions and adventures of our life, both in prosperity and adversity, we should use and seek the help one of another. We say commonly, that two eyes see more than one, and three more than two. Two hands are better to work withal, than one. Two heads are better than one, and three better than two, to contrive any thing. Man is by Nature sociable, and loveth the company and fellowship of others, 
e Arist. polit. lib. 1. cap. 2. Cicer. de finib. lib. 2.  more than other Creatures that fly together and flock together. The Philosophers could say, that such as leave the society of men, and betake themselves to a solitary life, are either a God, or a Beast. Experience doth teach us, that all of us do stand in need of the help of another; the high, of such as are low; the rich, of such as are poor; so as we are bound together by common fellowship, as by a strong band, and one of us cannot be without another. Let no man therefore despise his Brother, neither let the head say to the foot, I have no need of thee. The Lion which is accounted as the King of all the Beasts of the Forest, may want the help of the silly Mouse. Let us set no man at nought, be he never so silly and simple. All humane things are uncertain and unstable, and are turned as with a swift wheel. Let us therefore maintain peace and concord one with another, that when we want, the comfort and counsel, the aid and assistance one of another, we may not be to seek of them, but have them at hand. Small things are increased by concord: great revenues are diminished, and large possessions decayed by discord. A bundle of sticks taken together, are not easily broken: but being severed one from the other, they are quickly pulled in pieces without any great pains or policy. An army of men so long as they encamp together, and march together, 
e 2 Sam. 10, 9, 10, 11.  are not easily subdued, but one serveth to strengthen another: but if they go straggling and foraging out of order, if they fall to the prey and pillage, every one providing for himself, it falleth out oftentimes, that the Conquerors have been conquered and overcome. And as there is great use and benefit in the company and society one of another, in regard of earthly and temporal things, so is there greater profit of it in regard of spiritual things. We have need to be instructed and comforted, to be admonished and advised one of another. We want daily, the daily prayers one of another, to commend ourselves and our Brethren to God. The Apostle james saith; 
f jam. 5, 13, 14  Is any among you afflicted? let him pray. Is any merry? let him sing. Is any sick among you? let him call for the Elders of the Church, and let them pray for him, and the prayer of faith shall save the sick, and the Lord shall raise him up. So the Apostle Heb. 13. stirreth up the Hebrews to this duty, 
g Hebr. 13, 19  Pray for us, for we are assured that we have a good conscience in all things, desiring to live honestly, and I desire you somewhat the more earnestly that ye so do, 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 mindful of the welfare of the whole Church. This condemneth and reproveth the solitary and Monkish life of those, that abhor and abjure the fellowship and familiarity of men, and like the wild Ass, delight in no place but in the Wilderness, as if it were a work of merit to live 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 themselves in their dens, as it were in darkness, under a colour, forsooth lest they gather contagion and corruption from the base vulgar. But as the Gentiles teach by the light of nature, 
h Cicer. de office lib. 1.  that we are not born for ourselves 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 unsavoury, and unseasoned, and unsanctified manners of the people which they complain of. Doth any man light a Candle 
i Mat. 5, 14, 15 Mark 4, 21. Luke 8, 16, & 11, 33.  to cover it under a Bushel, to hide it under a Bed, or to put it in a privy place? But he setteth it in a Candlestick, & placeth it on a table, that it may give light to all that are in the house. And what use is there of the Salt, unless application be made of it to the meat, that it may be kept from putrefaction? 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 us maintain concord and company one with another, not forsaking the fellowship, as the manner of some is, but remembering that God hath said; It is not good for man to be alone, and that two are better than one.  

Use 2.  Secondly, this teacheth us to maintain the public meetings and assemblies of the Saints, and to magnify the Lords Sabbaoths, when all the Church join in prayers, praises, and other exercises of our Christian Religion, making even 
k 1 Kin. 1, 40.  Heaven and Earth to ring with the sound of their thanksgivings, and consents in the Doctrines of Faith, and fruits of their obedience. For seeing the doctrine we have in hand, teacheth, that the company of others, chief of the faithful, is very available to help us forward, and to further us in all good duties, we learn the excellent use of all Church-meetings, where with one mind, and with one mouth, we glorify God the father in jesus Christ. Surely, 
l Bab. on Exo. Chap. 25.  as many sticks make a greater fire, and many strings a fuller Music: so is the meeting of many in the Church, to pray to God together, to hear the word together, to receive the Sacraments together, to sing the praises of God together; it is a fire that casteth abroad a great heat, and an harmony passing pleasing in the ears of the Lord.  
Now the more gracious these meetings are, the greater is their sin that break off this fellowship of the Saints, and dissolve the people of God, which came 
m Psal. 110, 3  willingly together at the time of mustering together his Army in perfect beauty. Now the Standard seemeth pulled down, and the Camp to be broken up, and the people disperse and scattered as Sheep without their Shepherds, wandering here and there (as it were) upon the Mountains, to seek pasture to save their lives. It is noted in the holy History, that a great Famine was sent upon Samaria, when the Prophets were destroyed; 
n 1 King. 18, 5  So that they sought for the Fountains of Waters, and the streams of the Rivers, if so be they might find to save the Horses and the Mules alive, lest the Land were utterly deprived of them. The word of God groweth precious in our days, and the people that hunger after the Bread of life, are constrained to go from place to place to sustain themselves. This made the Prophet to cry out: 
o Psa. 84, 1, 2.  O Lord of Hosts how amiable are thy Tabernacles, my soul longeth, yea & fainteth for the Courts of the Lord, for my heart and my flesh rejoice in the living God. This serveth to reprove those that show no love or liking to Church-meetings, that despise the grace of God offered unto them, and prefer 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 saved, but they will not use the means of their salvation: they look to come into the Kingdom of Heaven, but they regard not the way and path that leadeth unto it: they will needs be of God, but they will not hear the word of God, 
p john 8, 47.  and therefore we may truly conclude, that because they hear it not, they cannot be of God.  

Use 3.  Lastly, we must not content ourselves, or think it sufficient to pray unto God, or to praise him alone in the Closet of our house, or of our heart, or in the company of our Family, when we should do our duties to God publicly, and join with the rest of the Congregation. Christ jesus himself repaired to the Temple, 
q Luke 2, 42.  at the set times of God's worship: so did the faithful in all ages of the Church, they were terrified, neither by the coldness of the weather, 
r Psal. 84, 6, 7.  nor by the greatness of the heat, nor by the length of the journey, nor by the costliness of the worship: but had the greatest solace and chiefest delight in those holy meetings; 
s Mat. 18, 20. Gen. 28, 17.  where is the presence of God, the joy of the godly, the gate of heaven. Hence it is, that the Prophet saith; Blessed are they that dwell in thine house, they will ever praise thee: a day in thy Courts, is better than a thousand other where: I had rather be a doorkeeper in the house of my God, then to dwell in the Tabernacles of wickedness. Psal. 84, 5, 10. True it is, we are commanded to make private prayers, and to pour out the secret Meditations of our hearts before the Lord, but when we ought to assemble with our brethren in one place, and frequent the meetings of the Church, God will not hear us, nor accept us if we refuse such solemn meetings, although we privately call upon him in our houses. They that come seldom to public Prayers, do also most seldom use private prayers. And such as enter into their Chamber, & when they have shut the door, do pray unto their Father which is in secret, will make conscience to enter into the Lords Courts, and to pray unto him with the rest of the faithful. For if God promise his presence, where two or three are gathered together in the Name of God: much more will his ears be ready to hear us, and his mouth open to answer us, and his hands stretched out to help us, when we shall join together with the rest of our Brethren, as one man to call upon him. See then the difference between the godly and ungodly. The Children of God have desired nothing more than to abide and continue in the house the Lord all the days of their life, as the Prophet maketh known his 
t Psal. 27, 4. & 42, 1, 2. & 137 1.  request. Psa. 27. One thing have I desired of the Lord that I will require, even that I may dwell in the house of the Lord all the days of my life, to behold the beauty of the Lord, and to visit his Temple. And nothing hath more troubled and disquieted them, than when they have been constrained to go from the house of God, and been banished from the exercises of their Religion. This we see in the example of the jews carried into captivity. By the Waters of Babel we sat, and there we wept when we remembered Zion. But the ungodly are never more merry nor better contented, then when they are out of the Church: nor never more heavy and discontented, then when they are in the house of God. They think every hour seven. They count every Sabbaoth the loss of a day, and no time worse spent, then that which is spent in the service of God. All time is esteemed to little and to short, that is spent in pleasures, in Carding, in Dying, in Drunkenness, in vanity, and in all wickedness: never considering that we ought to number our days, and redeem the time, because the days are evil.  
[To Philemon, our dear Friend and Fellow-labourer, etc.] Hitherto we have spoken of the persons writing: Now we are to proceed to the persons, to whom this Epistle is written; which are four in number, whereof one is chief and principal; the other, such as are joined to him as less principal. The chief person here named, is Philemon. Touching this Philemon, who he was, and of what calling and condition, it is not agreed among all. Some think he was in the Ministry, and of some Ecclesiastical function, 
u 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 judgement of these men is not certain, and the reason whereupon it standeth, is weak and wavering. 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 unto Archippus, look to thy Ministry that thou fulfil it; And many other are called by this honourable Title of Fellow-labourers, who never had calling to preach the word, as appeareth in divers places, where Paul saluteth not only private persons, but Women, who were not to teach publicly in the Church by this Name, as Rom. 16. Phil. 4. 3. john. Now the Apostle useth two reasons, to persuade him to yield to his suit and earnest request; the one, of friendship and familiarity that was between them; the other, of his zeal and forwardness in furthering the Gospel, as indeed it is the duty, not only of the Ministers, but of all the godly, to promote the doctrine of the gospel, and to labour much in the Lord by their prayers, works, counsels, endeavours, and employments. So then in regard of the near conjunction of Christian love and common labour in the truth, and for the truth; the Apostle hopeth to prevail with him. 
Doct. 5. A Christian friend will perform any Christian duty to his friend.  From hence we learn this Doctrine, that where true Christian love is, there is a willing and ready performance of all Christian duties one to another. Christian friendship and familiarity, aught to prevail much, to entreat and obtain duties of love one from another, and to stay unchristian and uncharitable courses. When a contention grew between Abraham and Lot, and between the Herdsmen of their Cattle, Abraham said unto him; 
x Gen. 13, 8.  Let there be, I pray thee, no strife between thee and me, neither between my Herdsmen and thy Herdsmen, for we are Brethren. jonathan and David (a pair of sure and fast friends) entered into a covenant of peace and amity, either with other, 
y 1 Sa. 18, 2, 3.  this love would not suffer any evil to be pretended and plotted against each other, which they did not willingly disclose and discover. David loved him as himself, and jonathan revealed and bewrayed the counsel and conspiracy of his Father, even to the danger of his own life, and the loss of a kingdom. He preferred the maintaining of friendship before the gaining of a kingdom. The love that was in Christ to his disciples, caused him to reveal to them all things that he had from his Father; 
z john 15, 15.  Henceforth call I you not servants for the servant knoweth not what his M. doth, but I have called you friends, for all things that I have heard of my Father, have I made known to you. When Christ sitting at the table, told the disciples, that one of them should betray him into the hands of Sinners; Peter moved john, whom jesus loved, and who leaned on his breast, to ask who it was of whom he spoke, being assured he would not deny to tell him, because he loved him This the Apostle teacheth; 
b Rom. 5, 7.  Doubtless one will scarce die for a righteous Man: but for a good man it may be that one dare die. So in this Epistle that now we have in hand, verse 9 he saith; For loves sake I beseech thee for my Son Onesimus. All these several places serve to point out, and to prove this truth unto us, that a friend, a true Friend, a true Christian friend, will not deny, but readily perform any Christian duty to his friend.  

Reason 1.  The Reasons are; first, because true Friends are as one Soul in two Bodies. They agree in one, they consent in one, they take such sweet counsel together, and are partakers one with another, in weal and woe. The Heathen could say, 
c 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 David loved jonathan as his own Soul. 1 Sam. 18. So Luke speaking of the faithful members of the Church, saith; 
d Act. 4, 32.  The multitude of them that believed were of one heart, and of one Soul: neither any of them said, that any thing of that which he possessed was his own, but they had all things common. Seeing then, that such as are joined in Christian friendship, have one Soul, one heart, one will, one purpose, how can they but perform all good things one to another? Who can deny any thing to himself? Who hateth his own flesh, or doth not nourish and cherish it by all the means he can? How then shall not Friends, that have a Title and interest one of another, demand and obtain any thing that is just and equal?  

Reason 2.  Again, this is a note of true love, that it seeketh not his own good, but seeketh and desireth the good of his Brother. The love that aimeth and endeth at itself, is nothing else but self-love (whereof there is great store in the World) when Men respect nothing but their own profit. But true love is so occupied about the thing loved, that in regard thereof, it is oftentimes negligent about itself, not enjoying all the liberty or commodity that lawfully it may have. The Apostle 
e 1 Cor. 13, 4, 5  describing the properties of love, saith: Love suffereth long: it is bountiful: love envieth not: love doth not boast it itself: it is not puffed up: it disdaineth not: is seeketh not her own things: it not provoked to anger: it thinketh not evil. Seeing then this is one of the fruits and properties of love, that it is ready to neglect it own private profit and pleasure, in regard of the thing loved, we cannot doubt of a careful performance of all duties and demands that are required of it, where it is.  

Use 1.  Let us see the Uses of this Doctrine. First, seeing Christian friendship will perform Christian duties, we learn, that a Christian Friend is a sure Friend, and Christian friendship, is the best friendship. These love in the Faith, and therefore cannot start back. Such friendship as beginneth in the Flesh, and ariseth upon carnal causes, and worldly respects, is easily broken and dissolved, the least displeasure doth overturn it: but the friendship which is in God, and for God, endureth for ever, no envy shall undo it, no occasion shall break it, no time shall dissolve it. This appeareth 
f Prou. 18, 24.  by the words of the Wiseman. Proverb. 18. 24. A man that hath friends ought to show himself friendly, but a friend is nearer than a Brother. Seek such friends as fear God, and be Christianly minded. Choose 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 have in all thy life found by trial and experience such an one, make more account and reckoning of him, then of a natural Brother (which band is but in the flesh) assuring thyself, that grace will work above nature, and therefore prefer him before all earthly treasure. If then thou be careful to keep thy temporal Riches and Possessions, much more oughtest thou to be careful to keep a faithful friend, and join thyself in amity with him. True it is, there is a kind of friendship and familiarity among Drunkards, among Adulterers, among Robbers, and among all Malefactors; as 
g Prou. 1, 14.  Solomon teacheth. Proverb. 1. 14. These sometimes seem most nearly joined, 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 friends, and good fellows. But such as the word of God maketh Friends, and the band of the Spirit glueth together, are not easily sundered and disjoined, but have a sure and steadfast conjunction, and are builded upon a strong and stable foundation. These love more in adversity, then in prosperity, & in time of need do show what their friendship is: whereas the friendship arising upon worldly causes, will fail and abate when wealth decayeth, when the world lowreth, when trouble cometh, & so show themselves not to have been the friends of us, but of our wealth: not of our persons, but of our prosperity.  

Use 2.  Secondly, we learn from hence, to be bold with all Christian friends, and to suffer them to be bold with us. It is a true note of a true Friend, of a faithful friend, to deal plainly, to reprove, comfort, exhort, commend without flattery, without partiality. There is none of us all, how great soever our knowledge be, how great soever our graces be, how much soever we have profited in the faith of Christ, but sometimes we have need to be instructed, sometimes to be comforted, sometimes to be reproved, and sometimes to be threatened. It is a great blessing of God, when he giveth a friend, by whom (as by a true Glass) we may perceive and know our wants and blemishes. We shall find every where such as will be ready to sooth and flatter us in our offences, & to tell us all is well done: but few there are that will deal faithfully with us.  
This a great plague, and a great judgement, commonly waiting upon great men, and rich men, that they find few or none that dare admonish them of their faults, or tell them of their offences; and so many times are suffered to run on to their destruction. Let us account it as a special blessing sent unto us of God, when we have a friend by whom we may hear what is amiss in us. We could give him thanks, that would tell us of some spot in our faces, or blemish on our Garments; and shall we envy or malign him, that will discover unto us the sins of our Souls, which do more soil and defile us, than all the blemishes of the Body? The Prophet David having found the benefit and comfort of a godly reproof, when he was reproved by Nathan the Prophet, saith; 
h Psal. 141, 5.  Let the righteous smite me, for that is a benefit, and let him reprove me, and it shall be a precious Oil that shall not break mine head. To this end speaketh Solomon in the proverbs: 
i Prou. 9, 8.  Rebuke not a Scorner, lest he hate thee: but rebuke a wise Man, and he will love thee. The correction of a Friend, is as the Rod of a Father: the end is not to destroy, but to save: not to overthrow, but to deliver from death. We are all of us bound, as it were in a bond or Obligation, to perform this duty one to another: and we must in humility submit ourselves, under the reproof of our Christian friends.  
We cannot better make manifest our love unto our brethren, then by admonishing of them, and reproving of them. This is it which Moses teacheth in the Book of Leviticus; 
k Leu. 19, 17.  Thou shalt not hate thy Brother in thy heart, but thou shalt plainly rebuke thy Neighbour, and suffer him not to sin. Can a Physician show his love better, then by telling his patient his disease, and declaring unto him the means whereby to cure it? Can a Man meeting his Brother, wandering out of his way in Hills and Dales, in Woods and Wilderness, show his love better unto him, then by bringing him into the way, and laying his error before his face? So that no man can give a sounder Testimony of his sincere heart, and unfeigned love toward his Brother, then by dealing plainly with him when he walketh not uprightly. For a Friend is unto the Soul, as Physic is to the Body: and the admonishing of our Brother, is as the directing of a travailer. Let us therefore suffer the word of exhortation, 
k 1 Thes. 5, 14  Knowing that such as are out of order must be admonished; the feeble-minded, must be comforted; the weak, must be strengthened; the evil, must be reproved; the obstinate, must be terrified and threatened. And let us not fret and rage against our brethren, when we are checked and controlled for our sins. It is a sign we are persuaded and resolved, to continue in our sins, when we cannot abide to be reproved, but are ready to say with Ahab: Hast thou found me o mine Enemy? The word of God is good to him that walketh uprightly: and we shall find in the end; 
l Prou. 27, 5.  That open rebuke is better than secret love; yea, that the Wounds of a Lover are faithful, and the Kisses of an Enemy are pleasant.  

Use 3.  Lastly, seeing one Friend (especially a Christian Friend) may challenge and claim much from his Friend, we must know that it is a fearful sin, under colour and show of friendship, to betray or undermine one another. Of such false and feigned Friends, David complaineth in sundry places of the Psalms; 
m Psal. 41, 9 & 55, 12, 13, 14.  My familiar Friend whom I trusted, which did eat my Bread, hath lift up the heel against me: Surely mine Enemy did not defame me, for I could have borne it: neither did mine Adversary exalt himself against me, for I would have hid me from him, but it was thou, o Man, even my Companion, my Guide, and my Familiar, which delighted in consulting together, and went into the house of God as Companions.  
This falsehood have the faithful felt in all Ages: This had Christ himself experience of, being betrayed of one of his own Disciples and Household. So have his members continually proved the same, being exercised by the deceit of false brethren. This was the sin of Cain; 
n Gen. 4, 8.  Who spoke friendly to his Brother, but when he had him alone in the Field, he rose up against him and slew him. This was the sin of joab, 
o 2 Sam. 20, 9  his false and fraudulent dealing with Abner and Amasa, he spoke peaceably, but meant treacherously; Art thou in health my Brother? And so smote them with the sword that they died. This was the sin of judas, 
p Mat. 26, 48.  who had Hail Master in his mouth, and covered the hollowness and Hypocrisy of his heart, with the kindness of a Kiss: but this was a token of his Treason, and the sign that he had given to apprehend him. It was not a Kiss of love, but a Testimony of his villainy; and therefore Christ said unto him: Betrayest thou the Son of Man with a Kiss? Hence it is that the Apostle john exhorteth. 1. john 3. 
q 1 john 3, 18 19  My little Children, let us not love in word, neither in tongue only, but in deed, and in truth: for thereby we know that we are of the truth, and shall before him assure our hearts.  
This is the true love which standeth not in word, but in deed: which lieth not in the tongue, but in the heart: which consisteth not in an outward show, but in the inward truth. Such was the love of the godly gathered together after the ascension of Christ, they loved together in truth, and had all things common in the use: For 
r Acts 2, 44, & 4, 32, 34, 35.  all that believed were in one place, and had all things common: they were of one heart and of one Soul, neither any of them faide, that any thing of that which he possessed was his own, neither was there any among them that lacked. Where the Evangelist declareth, that their hearts and affections were so joined in God, that being all members of one body, they could not suffer their fellow-members to be destitute, accounting the defeating and defrauding of them, as it were a spoiling and robbing of themselves.  
We must not deny our help to them that are in Christ, but show our selves ready to  him, to feed him, and to visit him in all his members, as we showed before, otherwise we are no true members, but dead members.  
[And to our dear Sister Apphia, etc.] Hitherto we have spoken of the first and chief person, to whom the Epistle is directed: Now let us come to such as are less principal, being joined with him, which are these: first, Apphia: Secondly, Archippus: thirdly, the Family of Philemon, to whom this Epistle was to be read. The first that cometh to be considered, is Apphia, whom he calleth a beloved Sister. This Woman seemeth to be the Wife of Philemon, my reason is, because she is placed immediately after Philemon, and before the Minister and Pastor of the Church. For no cause can be assigned why she should follow Philemon, and go before Archippus, but that she was the Wife of Philemon; and therefore the Apostle joineth her next unto him in place, as she was joined to him by the ordinance of God. And this 
s Chrysost. hom. 1. in Phil. Theophyl. in Epist. Phil.  is the judgement of many.  
Now, as Paul before did join with himself Timothy, so in this place he joineth Apphia, as a Companion with Philemon, that thereby he might make the way more open to ob●…ine his purpose. Good Women ought to do much with their Husbands: and the Apostle provoketh her by naming and saluting her, to be a mover and persuader of her Husband, to this charitable and Christian duty. 
Doct. 6. Christian women should be helpers of their husbands  We learn from hence, that it is required of all Christian Women to be helpers and furtherers of good things in their Husbands. It is the duty of Wives to stir up, and spur up their Husbands to all Christian duties and holy fruits of Religion.  
The end of her Creation was, that she should be an Helper unto Man, especially in the best things, for the Woman was made for Man, and not Man for the Woman; and therefore GOD said from the beginning: 
t Gen. 2, 18.  It is not good for Man to be alone, let us make him an Helper meet for him. Solomon describing in the Book of proverbs a virtuous Woman, whose price is far above 
u Prou. 31, 10 11, 26, 27.  the Pearls, (he saith) The heart of her Husband trusteth in her; and he shall have no need of spoil: She will do him good, and not evil, all the days of her life, etc. She openeth her Mouth in Wisdom, and the Law of Grace is in her tongue, she over-seeth the ways of her Household, and eateth not the Bread of idleness. An example of this duty, we have in the Wife of Manoah, the Mother 
x judg. 13, 22 23.  of Samson, when her Husband was greatly affrighted and astonished, at the sight of the glorious departure of the Angel of God, who ascended up in the flame of the Altar, and cried out in the perplexity of his Spirit, and terror of his heart: We shall surely die, because we have seen the Lord: She encouraged him and comforted him, being greatly cast down, If the Lord would kill us, he would not have received a  offering, and a meat offering at our hands, neither would he have showed us all these things, nor would now have told us any such. Another example we have in the Shunamite, a Woman of great estimation, when she perceived the Prophet Elisha to come often that way, 
y 2 King. 4, 9  she said unto her Husband: Behold, I know now, that this is an holy Man of God, that passeth by us continually, let us make him a little Chamber, I pray thee, with Walls, and let us set him there a Bed, and a Table, and a Stool, and a Candlestick, that he may turn in thither when he cometh to us.  
Where we see she stirreth up her Husband to do good to the Prophet, and to prepare him a study by himself, fit for his Meditations. And the Apostles do often urge this duty, and teach, that all Women should be helpess, not hinderers: furtherers, not discouragers: stirrers forward, not houlders backward from good things.  

Reason 1.  The Reasons are plain. For first, they may by the gracious goodness of GOD be blessed Instruments to win their Husbands to the Faith, by beating themselves toward them with meekness of Spirit, and by patiented waiting for a blessing from God. The Water by often dropping, pierceth the hard Stone: the earth by continual touching, weareth the Tough Iron: and what is it that length of time doth not alter? The Apostle Peter 
z 1 Pet. 3, 1, 2.  exhorteth; Wives to be subject to their husbands, that even they which obey not the word, may without the word be won by the conversation of their Wives, while they behold their pure conversation which is with fear. Likewise Paul persuading the believing Wife to dwell with the unbelieving Husband, and not to departed from him, giveth this reason; 
a 1 Cor. 7, 16.  What knowest thou, o Wife, whether thou shalt save thine Husband? Seeing therefore they may be effectual means to save the Souls of their Husbands, and to win them without the word, and so gain them a good report and a sweet Name in the Church, they must consider that it belongeth unto them to be helpers unto their Husbands.  

Reason 2.  Secondly, she is his yoke-fellow, and aught to draw with him in an even and equal course, to make her obedience to him easy and cheerful in the Lord. The Oxen that draw in a yoke together, are an ease of the work and burden one to another. Such a pair of yoakefellowes were Abraham and Sara, Isaac and Rebecca, 
b 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 feet in the Body. The two eyes if they go together, and look both one way, be it upward or downward, be it to the right hand or to the left hand, all is well and comely in the face: but if they be severed and the one look one away, the other another way, what a blot and blemish is it to the face? The two feet, if they walk together, and one step do 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 eyes, the two hands, the two feet in the body, working together, and helping one another, should never be severed and divided to cross one another, to reproach one another, to shame or departed one from another. This piety and honesty, God and Nature doth teach us to practise.  

Use 1.  Let us see what are the uses of this doctrine. First, seeing the Woman is made by the Law of her Creation to be an helper; we learn, that a good and Christian Wife that is wise and godly, encouraging her Husband, and stirring him up to godliness, is a great blessing of God. If she find her Husband backward and untoward, cold and careless in good things, she will labour wisely to bring him on, and to conceive a liking of them, that before distasted with him. If she perceive him forward, she will endeavour to make him yet more forward. If she find a spark, she will strive to kindle the Coals, and make it flame out to the comfort of many other. If she see him waver and wax faint, she will never cease until she have strengthened and sustained him. If she find a good beginning, she will further it by a timely proceeding, and a conscionable persevering unto the end. It is a worthy saying set down by Solomon: 
c Pro. 18, 22. and 19  He that findeth a Wife, findeth a good thing: and receiveth favour of the Lord. And in another place; House and Riches are the inheritance of the Fathers, but a prudent Wife cometh 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 means of his maintenance, and to his whole estate. She will seek to better his estate (howsoever she find it) both with God and the world, in heavenly things, and in earthly. This reproveth such as destroy or hinder his estate, impoverish him, decay him, or undo him, whether by dainty and delicate fare, or by gay and gorgeous apparel, by costly and sumptuous furniture, by feasting or idleness, by carelessness and negligence, or by any vanity whatsoever. A wise Woman (saith the 
d Prou. 14, 1.  Wise man) buildeth up her house, but the foolish destroyeth it with her own hand. Secondly, it reproveth such Wives as are uncomfortable and uncheerefull, much more such as are bitter and reproachful to their Husbands, such as Micholl was to David. Of such Solomon saith; 
e Prou. 19, 13.  A foolish Son is the calamity of his Father, and the contentions of a Wife, are like a continual dropping: Where he compareth the brawlings and chide of a Woman, to the cover of an house, which is so broken, that when it raineth, the Water droppeth in upon the Planks and Walls, and rotteth the Timber of the house, so that in short time, it is very ruinous and ready to fall. So when Women are given to contention and brawling, they are the cause of great mischief and destruction to the whole family. Civil wars were always held among the Heathen most dangerous: but the jars that are at home, and made within the Walls of the house, are as noisome and grievous, and do threaten the ruin thereof. Every bitter word is as a shower of rain that falleth into the House. This maketh many Husband's ill husbands, and causeth them to delight any where, rather than where they should delight to be, and to desire any company, rather than to be with the Companion of his life, which he ought to desire. An house thus divided cannot stand long, albeit for a time it may continue.  

Use 2.  Secondly, it serveth as a notable direction for godly Women, in regard of the honourable Name and Title of an helper given unto them, to teach them to watch all occasions, and wait all opportunities offered them to do good, and not to slack them. It is a great point of wisdom to take the occasion: and there is a fit time for every purpose under the Heavens. Hence it is, that the Apostle chargeth 
f 1 Cor. 7, 20.  every one to abide in his calling, when he speaketh of the Woman's winning of her Husband. And we have a notable example hereof in the behaviour of Abigail toward Naball, a wise woman, toward a churlish and drunken Husband, 
g 1 Sam. 25, 36  when she saw evil ready to come upon her and her Husband, and the whole Family, yet she told him nothing, neither more nor less until the morning arose, because he was drunken, and so had no reason to consider, or to conceive what she had done for their deliverance: but in the morning when he had slept out his drunkenness, and the wine was gone out of Naball, than she told him, and set before him the wickedness of his heart, the purpose of David, the danger of death, and the working of the safety of the whole Family. It is a great profit and advantage to do a thing in season. On the other side, it is the note of unwise and wicked Women, to draw their Husbands to all wickedness and outrageousness, to further them in impiety and ungodliness, and consequently to hasten their own and their Husband's ruin and destruction. If there be any spark of godliness, they are as water to quench it in their Husbands. An example hereof we have in jezabel, when Ahab longed after the vineyard of Naboth, and could not obtain it, so that he came to his house heavy and in displeasure: did she persuade the kings heart to be content? Did she tell him he had enough, or move him to suffer Naboth to enjoy his possession in peace? No, as if he had not been of himself mad enough, she pricketh him forward; she saith unto him, 
h 1 Kin. 21, 7.  Dost thou manage the Kingdom of Israel? Art thou fit to be a King? I will give thee the Vineyard, up, eat Bread, and be of good cheer. The like we see in the Wives of Solomon, that were Heathen, they turned away his heart from God, and provoked him to set up Idolatry. When Mordecai refused to bow down to Haman, and to give him the honour that was due to God, 
i Ester 3, 5. & 5, 14.  he was full of wrath, so that the glory of his Riches, the multitude of his children, the favour of the King, the greatness of his honour, the advancement of his Name, did nothing avail him, so long as he saw Mordecai the jew sitting at the kings Gate: Did his Wife persuade him to be patiented? Did she show him, that favour is deceitful, that wealth is uncertain, and that honour is as a blast of wind; yea, lighter than vanity itself? No, she moveth him to set up a tree of fifty cubits high, and to speak to the King that Mordecai might be hanged thereon. It is great means to goodness, to delight in good company. It is a great allurement to wickedness, to follow evil company. A day-companion is strong to draw men to all impiety: but the Night-companion is stronger, and prevaileth farther, and oftentimes bringeth to the height of all iniquity.  

Use 3.  Lastly, as the consideration of the Name being made to be Helpers, putteth Wives in mind of their duty: so it teacheth all men two things. First, they must remember, that it standeth every one upon, to have a care in his choice and match, to get such as may brook their Names, and be indeed Helpers, and not hinderers unto them. It is the greatest calling that we can enter into, and a band never to be broken. Therein standeth the comfort or discomfort of our whole life. It is is our duty to be careful to marry in the Lord, that Christ may be bidden as one of our Guest, and not shut out of our meetings. It is a profane marriage where he is not entertained, and we can look for no blessing to come upon such assemblies. The Apostle teaching, That the Wife is 
k 1 Cor. 7, 39  bound by the Law, as long as her Husband liveth, and that her Husband being dead, she is at liberty to marry with whom she will, he addeth, only in the Lord. The same Apostle chargeth us, Not to be unequally yoked with the unbelievers, 
l 2 Cor. 6, 14, 15.  because there can be no fellowship between righteousness and unrighteousness, no communion between light and darkness, no concord between Christ and Belial. Such unequal marriages between the Sons of God, and the Daughters of men, 
m Gen. 6, 1, 2.  brought an universal flood upon the Earth. How greatly God detesteth this, the Prophet Malachi declareth. Cham 2. 11. judah hath transgressed, and an abomination is committed in Israel, and in jerusalem, for judah hath defiled the holiness of the Lord which he loved, and hath married 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 godliness, or of Religion. The chiefest things to be respected, are not wealth, and such outward things, of the world, for a man may be advanced in his estate this way, and yet in the end be cast down to hell.  
Secondly, such as have received by the blessing of God, such helpers and comforts of their life, must learn to love, and delight in such wives, as in those companions that God hath sent them. This doth Solomon 
n Prou. 5, 19, 20, 21.  teach, Rejoice with the Wife of thy youth, let her be as the loving Hind, and the pleasant Roe, let her breasts satisfy thee at all times, for why shouldest thou delight, my Son, in a strange Woman, or embrace the bosom of a Stranger? For the ways of man are before the eyes of the Lord, and he pondreth all his paths. Where he teacheth, that the delight that the married folk ought to take one in another, is a notable preservative to keep them from uncleanness. They must confess, 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, 
o Eph. 5, 25, 28, 29.  willeth Husbands to love their Wives, as Christ loved the Church, and gave himself for it: and showeth, that men ought so to love their Wives as their own bodies; So that he which loveth his Wife, loveth himself, for no Man ever yet hated his own Flesh, but nourisheth and cherisheth it, even as the Lord doth the Church.  
[And to Archippus our Fellow-soldier, etc.] 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 Pastor of the Church, described by his proper Name, Archippus: and by his Office, a Fellow-soldier. True it is, all Christians in this life are Warriors, and fight the battles of God, against sin, the world, and the Devil: and so may be called Fellow-soldiers, in as much as they are members of the Militant Church: yet the Ministers of God are in a peculiar and special manner, so called, because they are as it were the Captains & Standart-bearers to go before others, and to order the battle. This Title to be called a Soldier, is a borrowed speech, (for their Weapons are not carnal) 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 painful, needful, and troublesome calling.  The Doctrine from hence is this, that the calling of a Minister is painful, most needful, and a troublesome calling, resisted and opposed against by Satan and wicked men. When Christ saw the people scattered abroad and dispersed, as Sheep without a Shepherd, he had compassion upon them, and said to his Disciples; 
p Math. 9, 37.  The Harvest indeed is great, but the Labourers are few, pray ye therefore the Lord of the Harvest, to thrust forth Labourers into his Harvest. Where we see, he calleth the Ministers of the gospel Labourers in the Haruest-fielde, and gatherers of the Lords Corne. We see what great pains men take in Harvest, and how necessary Labourers are, when the Corn is ripe and ready to be reaped. The Apostle Paul speaking of himself, and the rest of the Apostles saith; 
q 1 Cor. 3, 9  We together are Gods Labourers. And in another place; 
r 1 Tim. 5, 17  The Elders that rule well, is worthy of double honour, specially they which labour in the word and doctrine. Hereunto agreeth that which he writeth in another Epistle: 
s 2 Tim. 2, 15.  Study to show thyself approved unto God, a workman that needeth not to be ashamed, dividing the word of truth aright. All these testimonies teach us this truth, that the office of the Ministry is not so much a dignity, as it implieth a duty; it is not only an honour, but a burden; it is not only a Title of renown, but a work of labour.  

Reason 1.  This will better appear, if we mark the Reasons following. First, the ordinance of God appointeth, that every calling should eat their Bread in 
t Gen. 3, 19  the sweat of their brows; that is, should be industrious and painful in their several vocations, whether it be in bodily or in spiritual labour. The bodily calling, requireth bodily labour: the spiritual calling, requireth spiritual labour. Idleness and negligence in any 
u jer. 48, 10.  work of the Lord is accursed. An idle hearer, that joineth not practise, is abominable: a lose and careless professor, that addeth not obedience, is a bad professor.  

Reason 2.  Secondly, the Ministers of God fight the Lords spiritual battles for us, by their prayers, care, watchfulness, faith, and the whole Armour of God: by opposing and setting themselves against Heretics, Atheists, Worldlings, Schismatics, Wicked men, and all things that exalr themselves against God. Is not this a great work, of great labour, to resist the budding and growing of so many sins as daily rise up, as men that strive with the whole Earth? To labour, in study, in word, in doctrine, in zeal, in watching? According to that which the Apostle saith; 
x 2 Cor. 11, 27, 28.  I was often in weariness, and painfulness, in watching often: besides the things which are outward, I am cumbered daily, and have the care of all the Churches: who is weak, and I am not weak? Who is offended, and I burn not? How did Moses fight in prayer, 
y Exod. 32, 31  and labour in zeal for the people of Israel, when he stood in the gap and stopped the wrath of God that was kindled against them? If then we would reason from the general to the special, weighing the purpose and appointment of God, who hath annexed labour to every calling, or consider that the Ministers of the word are the Soldiers of God, to fight his battles against sin and sinful men; in both respects we may conclude, that the calling of the ministry, is an office of great necessity, and of much labour.  

Use 1.  This doctrine teacheth us, and offereth unto us divers Uses. First, let us learn to acknowledge the work of the Ministry, to be a work of great diligence, painfulness, and labour, if it be performed as it ought to be. We must keep back 
z Act. 20, 27, 28.  nothing from the people, but show unto them the whole counsel of God. We must lay the Foundation of Religion among them, and build constantly upon it, which cannot be done without faithfulness. If we take heed to ourselves, and to all the flock, whereof the holy Ghost hath made us Overseers to feed the Church of God, which he hath purchased with his own blood, we shall find our function to be full of labour and sweeting, to receive much evil entreating, and hard entertainment here in this World. The Apostle teaching the duty of the hearers toward their Ministers, saith; 
a 1 Cor. 3, 1, 2.  Let a man so think of us, 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 every Man be found faithful. So he teacheth in another place: 
b 1 Tim. 3, 1.  This is a true saying, If any Man desire the office of a Bishop, he desireth a worthy work. Where he showeth indeed, that the calling is a worthy calling, but it requireth also worthy labouring. This will farther appear unto us, if we consider the Titles that are given unto them. They are called Builders, that are continually busy in building, hewing tough Timber, and squaring rough stones. No Timber, no Stones of themselves so unfit for building, as we are by Nature to be coupled together, and to grow unto an holy Temple in the Lord. They are called Soldiers, they are always fight or looking for their enemies, and drawing out the Sword of the Spirit, 
c Ephe. 6, 17.  which is the word of God. Is any calling under Heaven more necessary, than the profession of a Soldier in time of danger? And when an assault is made, or the battles join, is any profession more painful? Sometimes they are called Husbandmen. Is not the life of the Husbandman a painful life, and is not the ending of one work the beginning of another? Doth not every season of the year bring his several travel? So that no calling is accompanied with more labour and less ease. Sometimes they are called Watchmen, who stand continually on their watch Tower, to descry the coming and approaching of the Enemy. Sometimes they are called Shepherds, abiding in the field, and keeping watch by night over their flock; they are in the day consumed with heat, and with Frost in the night, and their sleep departeth from their eyes. Seeing therefore the Ministers aye builders of the lords house, Soldiers in the lords Camp, Husbandmen in the Lord's field, Watchmen in the lords City, and shepherds over the lords flock, which he hath redeemed with his precious blood; we must all confess, that the Ministry of the word is a work of great labour, if it be discharged aright. For this, if we know not by practice, we may see by experience, that to study with constantness, to meditate with earnest, to instruct with diligence, to exhort with carefulness, to reprove with zeal, to comfort with cheerfulness, to convince with boldness, to watch over the people with a godly 
d Heb. 13, 17.  oversight, as they that must give accounts for their Souls, to conceive godly anger and great sorrow for sin, to pray in public and private, to go in and out before the people of God in the doctrine of Faith, and in example of life, to prepare themselves to handle the word, and to deliver it with power and evidence of the spirit, with earnest affections, being thus prepared; I say to perform all these duties, doth more consume the inward parts, wast the body, impair nature, decay strength, spend the vital Spirits, and cause them to be subject to sundry infirmities, sicknesses, and diseases, than any the strongest labour that is used among men. For this we may observe, that the labours of the body (though they be great) maintain strength, preserve the stomach, increase the appetite, and add vigour to every part: but it is far otherwise in the labours of the mind, they weaken the natural powers, they wast the vital Spirits, and they decay the health of the body. Hence it is, that the Apostle giveth this precept to Timothy, a Minister of the Gospel; 
e 1 Tim. 5, 23.  Drink no longer Water, but use a little Wine for thy stomachs sake, and thine often infirmities: declaring thereby, that it often falleth out, that the Ministers of the Gospel which take pains in their callings, are feeble in body, weak in strength, sparing in diet, and subject to diseases.  

Use 2.  Secondly, seeing the calling of a Minister requireth pains and labour, it reproveth those that be Idol Shepherds, dumb Dogs, evil Beasts, slow bellies; not labourers, but loiterers; not workmen, but sleepers: which make not the calling painful, but gainful. How many are there that enter into this weighty and worthy calling for their own ease, and to follow idleness and pleasure? How many, to enrich themselves, and to gather wealth? The Prophet Esay 
f Esay 56, 10  complaineth greatly of such in his time. Chap. 56. 10. Their Watchmen are all blind, they have no knowledge, they are all dumb Dogs, they cannot bark: they lie and sleep, and delight in sleeping. Let all such consider the greatness and height of their excellent caling, and remember the honourable Titles whereby they are called, that so they may be put in mind of their duties. Let them 
g Pro. 27, 23.  be diligent (according to the counsel of Solomon) To know the State of their flock, and take heed to the herds: for Riches remain not always, nor the Crown from generation to generation. And howsoever many that possess the places, occupy the rooms, and usurp the Titles of Pastors, do glory in their calling, and account themselves sent of God: yet so long as they loiter in the Lord's Harvest, and will take no pains to win Souls to God, they are but Idols, 
h Psal. 115, 6, 7, 8.  They have eyes and see not, they have a mouth and speak not, neither make they a sound with their throat, they that make them are like unto them, so are all that trust in them. True it is, they can say somewhat for themselves, and can allege sundry reasons to maintain their ease and idleness; 
i Pro. 26, 16.  And the sluggard is wiser in his own conceit, than seven men that can render a reason: as appeareth in the example of the slothful Servant, who did hide his masters Talon: notwithstanding, if the diligence in their calling, be not answerable to the dignity of their office, they shall have the reward of sluggards, they shall have the Talon and gifts which they have received, taken from them, and the blood of those that perish through their negligence, shall be required at their hands.  
Again, it condemneth and convinceth the senseless opinion of vain and unthankful men, that cry out against the Ministers in every place, accounting their calling easy, and themselves idle, as living by the sweat of other men's brows, and receiving their means and maintenance without any manner of pains. Albeit, this objection be indeed idle, and deserve no answer, and that it is in vain to reason with the belly, that hath no ears to hear, nor hart to conceive; and albeit I stand in a slippery place, because I should be censured to speak rather for ourselves, then for others, and to respect more our own gain, than the good of others: yet somewhat must be said to this foolish and peevish conceit. Indeed, I acknowledge freely, some are unprofitable drones, that do not gather, but eat the Honey: and some idle Shepherds that fleefe the sheep, but feed not the Flock: these I confess have their living come in easily, who indeed deserve no living, and because they will not labour, they should not eat; and woe be to them if in time they repent not. But these men that object as before, do exclaim and cry out, not against the abuses of the office, or the slothfulness and negligence of men, but against the calling it sefe, contrary to the saying of Christ, who teacheth, 
k Math. 10.  that the Labourer is worthy of his hire, and the workman of his meat: and opposing themselves against the ordinance of God, who hath appointed the Ministry to be maintained: for as 
l 1 Cor. 9, 13, 14.  they that Ministered at the Altar, did live of the Altar: so God hath ordained, that they which preach the Gospel, should live of the Gospel. As these men are ignorant of this high ordinance of God, so they seem not to know themselves. They are so blind, so brutish and blockish, that they know not by any experience from themselves, 
m There is a labour of the soul as well as of the body  that men have souls, and that there is an immediate soule-labour, far greater than bodily labour, and likewise a soule-suffering (which they shall one day feel, if they repent not) many ways exceeding and surpassing bodily suffering, or any torment that befalls the body. Remember with me, and consider a little, (though it be in an higher degree) the sorrow of the Soul that was upon Christ in the Garden, without any the least touch and visitation of the body, whether it were painful and laboursome or not, 
n Luke 22, 44  When it so heated and crushed him, that it caused him to sweat drops of blood, that trickled down to the ground. Many diseases of the body are very painful and hard to be borne; but the grief, and anguish, and horror of the soul, is a thousand times more painful, according to that which Solomon speaketh in the Proverbs, 
o Pro. 18, 14.  Chap. 18. The spirit of a Man will sustain his infirmity, but a wounded spirit who can bear it? Furthermore, there is persecution 
p Whitae. de apontif. Rom. quaest. 5. cap. 2.  of the Soul, 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 Israel was in Egypt. The greatest slavery and slaughter, is, when men's souls are corrupted with false doctrine. Lastly, is the calling of a Prince, of a Counsellor, of a Nobleman, an idle calling, because they use not bodily labour? This is, as if a man should say, 
q Cicero de Senectute.  that the Governor of the Ship doth nothing in sailing, because while some climb the Masts, other walk upon the Hatches, he sitteth quiet and holdeth the Stern: he doth not indeed as they do, but he doth far greater and better things. The Church and Commonwealth are not unfitly compared to a man's body, which consist of many parts, all needful and necessary, yet all have not the same uses and functions. If the members of a man's 
r Halicar. Roman. antiquit. lib. 6. Plutar. in vita Coriolani. Livi. decad. 1. lib. 2.  body should rise and rebel against the belly, if the feet should plead, that they only bear up the weight of the whole body, if the hands should affirm, that they labour painfully, earn their living, and bring many other commodities: if the shoulders should say, that they bear all burdens: or the head, that it seethe and heareth: the mouth, that it speaketh: and then if all jointly should turn themselves to the belly, and accuse it to be without profit, to remain in the midst of the body, without doing anything, and sustain no labour to the maintenance of the rest of the parts: were not this a foolish conceit of reasoning, and would not this tend to the ruin of the whole body? In the body politic, if the people that dig and delve, should complain and conspire against the Prince and Nobles, (who labour by care, rule by authority, foresee by wisdom, and manage by government) because they work not with their hands, would not this draw with it the destruction of the Commonwealth? So is it in the Church, and in the offices of the Church. As the people labour by working, so do the Ministers in studying and preaching. All have not one office, all have not one use. Therefore the Apostle saith; 
s 1 Cor. 12, 14 15, 16, 17, 18, 19, 20, 21.  The body is not one member, but many: if the foot should say, Because I am not the hand, I am not of the body, is it therefore not of the body? And if the ear 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, every one of them in the body at his own 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 unto the hand, I have no need of thee: nor the head again to the feet, I have no need of you. Whereby we see, that the body consisteth of many members, all have their necessary use for the preservation of the whole, and yet all have not one and the same function. So then, they despise the Ministers of the Gospel, and so account the Ministry of the word needless and unprofitable, because they work not with their hands, and not labour with bodily labour; are as mad and monstrous, as they that would have 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 Carpenter's Axe, or the shepherds Crook, or the Husbandman's Plough, or the saw of the Sawyer: yet he is as the eye of the body, to give light to them that sit in darkness and in the shadow of death: as the mouth of the body to speak to God, and to pour out supplications before him for the people: yea, he is also as the belly, for as the belly which receiveth all meats that nourish man's body, doth send them back again with advantage, to the nourishment of the whole body: so the Minister receiving maintenance from the Church, doth feed them again, and nourisheth them with the bread of life to the salvation of their souls. He receiveth temporal things, but he soweth unto them spiritual things. The Apostle saith; 
t 1 Cor. 9, 7.  Who goeth a warfare any time at his own cost? Who planteth a Vineyard, and eateth not the fruit thereof? Or who feedeth a Flock, and eateth not of the Milk of the flock? The Soldier liveth by the receiving of his wages; the Husbandman, by the fruits of his labours; the Shepherd, by the increase of his flock: and therefore it must not seem strange unto us, that the Lords Soldiers should enjoy their pay, and that his Workmen should have their hire.  

Use 3.  Lastly, seeing the celling of the Pastor set over the people, is painful, it offereth good considerations and profitable Meditations, both to the Pastors, and to the people. Touching the Ministers, it serveth as a good admonition to such as purpose and intend to enter into this great calling of the ministery, that they do it wisely and warily, that they run not before they be sent, that they enter at the Door, and climb not in at the Window, that they considet what provision, and store of new and old they have, to go through the work. Such as mean to build, 
u Luk. 14, 28, 31.  do first make great provision and preparation. The Kings of the Nations, and Princes of the Earth, with great advise and consultation, do proclaim wars. The Ministry is a going to Warfare, it is a building of God's House; and therefore it is to be enterprised not rashly, but advisedly: not meanly stored, but plentifully furnished with all manner of provision fit for the lords work. Again, being the Soldiers of Christ, and the leaders of his people, they must seek to please, 
a Gal. 1, 10.  not men, but their Captain that hath chosen and called them, they must take heed they do not entangle and snare themselves in worldly matters, and so hinder their work in hand, whereby they are made unfit to serve God and his Church. The order and discipline of the Wars is such, that so soon as the Soldier hath enroled and given his name to his Captain, he leaveth his house and other affairs, which might withdraw his mind, and mindeth nothing but the battle. So ought we to be wholly loosed, and throughly freed from the impediments and encumbrances of this World, that Christ may have our service in this warfare. This is that use which the Apostle maketh of this Doctrine. 2. Tim. 2. Thou therefore suffer affliction, as a good Soldier of jesus Christ; 
b 2 Tim. 2, 3, 4.  No Man that warreth, entangleth himself with the affairs of this life, because he would please him that hath chosen him to be a Soldier. Touching the people, they must know, that when God sendeth such Labourers among them, they must be esteemed and accounted as the greatest defence and preservation of a City and Kingdom. This is confessed by joash the King of Israel (when Elisha fell sick of his sickness, whereof he died) 
c 2 Kin. 13, 14.  O my Father, my Father, the Chariot of Israel, and the Horsemen of the same. The prayer of Moses, 
d Exod. 17.  prevailed more than the Sword of joshua, and all the furniture of war against the Amalekites. The Apostle writing to the Hebrews, exhorteth them 
e Heb. 13, 17.  To obey them that have the oversight of them, and to submit themselves, because they watch for their souls as they that must give accounts, that they may do it with joy, and not with grief, for that is unprofitable for them. Secondly, it teacheth them to account them worthy of their hire and wages, & to esteem them worthy of double honour. It is a grievous and a 
f jam 5, 4.  crying sin, to keep back the labourer's wages, to diminish it, to grudge at it, and to take it to themselves, and it calleth for vengeance, & entereth into the ears of the Lord of hosts. The Ministers are the Lords labourers and workmen, hired to labour in 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 Injustice, it crieth unto God, and bringeth oftentimes his curse upon us, both in spiritual and temporal things. In spiritual things, because he dealeth with us in heavenly things, as we deal with his Ministers in earthly things. If we detain from them their maintenance, he will detain from us his blessing. If we be sparing in giving them their hire, he also will be sparing in bestowing upon them his graces. As we sow, so we shall reap. In temporal things, because God promiseth a blessing to such as pay the Lord his due, and threateneth to curse them that spoil him in his Tithes and offerings. This we see in the Prophet Malachi, 
c Mal. 3, 8, 9, 10.  where God complaineth of their spoiling and defrauding of him, he saith; Ye are cursed with a curse, for ye have spoiled me, even this whole Nation: bring ye all the tithes into the Storehouse, that there may be meat in mine House, and prove me now here with, saith the Lord of Hosts, if I will not open the Windows of Heaven unto you, and pour you out a blessing without measure. If then we desire the blessings of God to come upon us in spiritual graces, or in earthly things, we ought not to withhold the Labourers wages, that plough up our fallow grounds, and Till our barren hearts. It is a worthy exhortation, which the Apostle giveth to the Church of the Thessalonians, touching their Ministers, 
d 1 Thes. 5, 12  We beseech you Brethren, that ye acknowledge them which labour among you, and are over you in the Lord and admonish you, that ye have them in singular love for their works sake. For seeing the true Pastors of Christ bestow their labour among us, and consume themselves as the Candle, to give light to others, we ought to show the bowels of love and compassion toward them, we ought not to be wanting unto them in the fruits of our love.  
[And to the Church that is in thine House, etc.] Hitherto we have handled the third person written to; namely, Archippus, together with the description of him to be a Soldier of Christ, and a Fellowe-Souldier with the Apostle: Now, we are to proceed to the fourth and last which yet remaineth, which is a joining of many persons together, for he 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 serveth to commend as well Philemon the Master, who had instructed his Family in the Doctrine of godliness, as also the Household itself, which had been taught and trained up by him.  
We see here a private House is called a Church. For seeing where two or three are gathered together in the name of Christ, 
e Math. 18, 20  he is there in the midst of them: every assembly or meeting of the Saints, is called not unfitly by that Name. Philemon to his perpetual commendation, had by his care and industry, made of his house a little Church, instructing, guiding, governing, framing, and ordering them in the knowledge and fear of God. 
Doct. 8. It is the duty of all householders to teach their Families.  We learn from hence, that all Householders ought to prepare, instruct, and order their Families in the knowledge of God, and obedience of godliness, that the house of the Master may be the Church of God. And that it is the duty of all such as have the government and oversight of others to see them taught and instructed in the ways of God, it appeareth by many precepts and examples set forth unto us in the Scriptures. This is it which Moses gave in charge to the Israelites, 
f Deut. 6, 8 & 11, 19 and 4, 10, 11.  Ye shall lay up these my words in your hearts, and in your soul, and bind them for a sign upon your hand, that they may be as a frontlet between your eyes, 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 liest down, and when thou risest up. So the Prophet speaking of the great works of God, wrought for the safety of his people, & the overthrow of their enemies, declareth, 
g Psal. 78, 4, 5, 6.  How he establed a testimony in jacob, and ordained a Law in Israel, which he commanded our Fathers, that they should teach their Children, that the posterity might know it, and the Children which should be borne, should stand up and declare it to their Children, that they might set their hope on God, and not forget the works of God, but keep his Commandments. This it is which Solomon speaketh. Prover. 22. 6. 
d Pro. 22, 6.  Teach a child in the Trade of his way, and when he is old he shall not departed from it. Hereunto also agreeth the saying of the Apostle; 
e Ephe. 6, 4.  Ye Fathers, provoke not your Children to wrath, but bring them up in instruction and information of the Lord. Now, as we have seen sundry precepts, pressing us to the performance of this duty, so we have many examples of the godly, that have put it in practice, and gone before us in their obedience. Abraham the Father of the faithful, is commended of God, for his care and conscience this way. Gene. 18. 19 where he saith: 
f Gen. 18, 19  I know him that he will command his Sons, and his household after him, that they keep the way of the Lord, to do righteousness and judgement. job is reported to have sanctified his Children, when the days of their banqueting were gone about, 
g job 1. 5.  He rose up early in the Morning, and offered burnt offerings according to the number of them all. Cornelius, a Captain of the Italian band, feared 
h Act. 10, 2.  ●od with all his Household. The Parents of Timothy, his Grandmother and Mother, brought him up in the knowledge of the Scriptures of a Child, 
i 2 Tim. 1, 5. and 3, 15.  Which are able to make us wife unto salvation through the Faith which is in Christ jesus. To these precepts and example before remembered, we might add divers other out of the Book of God, to teach us, that to whom soever GOD hath vochsafed this grace, and given this honour to make him a Father of Children, a Master over Servants, a Governor over an Household; he requireth with all this duty, and therefore layeth it as a burden upon his Shoulders, to teach, to exhort, to admonish, to reprove, and to instruct all those that are under his charge and jurisdiction.  

Reason 1.  The Reasons enforcing 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 
k Levit. 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. Levit. 19 17. So then, unless the rulers of Families will exempt themselves out of the number of Christians, they cannot shake off this yoke, but they are bound to edify and exhort daily their Families, lest their hearts be hardened through the deceitfulness of sin. If then we be bound generally to admonish one another, even those to whom we are less bound, much more are we to do it to such, as we are tied unto by a double band, and a nearer conjunction.  

Reason 2.  Secondly, every Man's house is his private charge, which he must oversee, it is as his Flock which he must attend, it is as his City, over which he must watch: and thereby fit them for the hearing of the public Ministry of the word; and therefore must answer for their negligence. This we see in the example of Eli. 1. Sam. 2. 29. He is charged with the sins 
l 1 Sam. 2, 29  of his Children which they had committed, and to have honoured them above the Lord. This is a grievous fault, and an horrible offence, to set yp our Sons in stead of God, and to make more account of them then we do of the most high. Hence it is that Solomon saith; 
m Pro. 27, 23.  Be diligent to know the State of thy Flock, and take heed to the Herds. Such as are Shepherds, over the Sheep of the Pasture which are unreasonable, ought to care & provide for them: much more ought such to be diligent and watchful, as have the people of God committed unto them, and have a charge to look to his sheep which are endued with reason, whose Souls are immortal, who bear the Image of God upon them, and for whom Christ jesus shed his most pure and precious blood. Every man hath some charge or other, greater or lesser, in the Church, in the Commonwealth, or in the family: and every one must be diligent to know the estate of this charge, labouring earnestly to discharge it. And if we will make conscience of our duty, we shall find the least flock enough for our feeding, the least field sufficient for our tilling, the least house great enough for our teaching and ordering.  

Reason 3.  Thirdly, we may be drawn to the discharging of this duty, if we consider the profit and benefits that arise from hence. First, it will be a means to make them more carefully to learn to know the will of God, when they consider it shall be required of them, and an account taken how they hear. Secondly, it will cause them to retain in mind and memory the better, the Lessons which they have learned, when they have whetted them upon their Families. Thirdly, God will increase his gifts and graces that are in them already, he will bless them with a new supply, for to him that hath shall be given, and he shall have abundance. Fourthly, it will breed and begin great obedience and dutifulness in all the degrees of their Families; first to God, then to themselves; and afterward to others, to the preventing of a thousand household griefs and troubles, that arise for want thereof. This obedience is a thing which all Fathers and Masters greatly desire. Every one desireth to have dutiful Children and faithful Servants: this is the way and course to be taken, that we may attain unto it. So when such as have been instructed and nurtured by us, shall go abroad into other families of their own, and grow to have houses themselves, as they have been instructed, so will they instruct their Servants, and deal toward them as they have been dealt withal themselves. Lastly, the public ministry is made more fruitful unto them, in that the seed sown in their hearts is watered, and thereby made to spring up. And this is found true by daily experience in our assemblies, that let the Minister teach never so diligently in his charge, unless there be a seconding and furthering of his labours, in several families at home, all the doctrine delivered and heard, is trodden under foot, choked, and forgotten.  

Reason 4.  Fourthly, innumerable are the evils, and manifold are the mischiefs that come of the neglecting of this duty. First, it is the Mother of all the ignorance and gross blindness, that overfloweth and overthroweth the Church. For from what cause cometh ignorance, but from the want of teaching, as darkness proceedeth from the want of light? Secondly, it causeth the Lessons and instructions taught on the day of the public assembly, to be forgotten of Master and Man, of Mother and Daughter, of Father and Child, before the next day. Often teaching and much repeating, make a diligent Master, and a profitable Scholar. Thirdly, from hence come all domestical brawls, contentions, stubbornness, and disobedience, that the House is divided against itself, which would be remedied and prevented by this means. Lastly, the neglect of this duty, bringeth Gods judgements upon the whole Family. So then, whether we consider the common duty of exhorting that lieth upon all, or that the private house is a private Church, or that the benefits are many where this duty is practised, & the evils many that grow where it is neglected: in all these respects we see, that it is a special duty required of all governors, to labour, to plant, and to sow the Seeds of true Religion in the heart, as it were in the ground of those that are committed unto them.  

object 1.  Before we come to the uses of this Doctrine, certain Objections are to be removed, whereby many stumble and fall down. The Sluggard pretendeth there is a Lion in the way, and feareth danger when there is none. So soon as Adam had sinned, by and by he sought Fig leaves to cover his shame. Many are the devices of men, daubing with untempered Mortar, to excuse their neglect or contempt of this duty. Some say, they are ashamed to pray, to read, to teach in their families and households, and to call them together for such ends. They are ashamed of it, because it is good, because it is commanded: but they are not ashamed of committing open sins in open places. They shrink back when any good duty is to be performed: but they blush not with brazen faces and Iron foreheads, to break out into all profaneness. Let these take heed 
y Math. 10, 33  lest Christ be ashamed of them when he cometh into his kingdom. If we be ready to confess him, and to profess his truth, he will acknowledge us before his Father which is in Heaven. 
object 2.  Some say, it is a note of hypocrisy to perform these duties, and condemn them as Hypocrites that teach their Families. These are evil Servants, that out of their own mouths may be judged. Let them pray to have their stony hearts taken away, and new hearts given unto them; 
z 1 joh. 3 20.  For if their hollow and hypocritical hearts do condemn them, God is greater than their hearts, and knoweth all things. And let them take heed, they sit not in judgement upon others, lest with the same measure that they meet, it be measured to them again. Let them judge nothing before the time, but reserve judgement to the judge of the whole world.  

object 3.  Others say, it will let and hinder their Servants work, we must have so much praying, that we shall have little working. These men can allot and allow no time for the Lord, but think every hour lost that is not spent in business of the World, and affairs of this life. These are like to profane Saul, who when the Philistims pressed toward him, and he was to ask counsel of the Lord; 
a 1 Sa. 14, 19  He commanded the Priest to withdraw his hand; that is, he said unto him, the season serveth not to seek unto GOD, we cannot spend the time in calling upon him, let us go unto the battle and fight against our Enemies. These men are like to wretched Pharaoh, when Moses called upon him 
b Exod. 3, 4.  to let the people go into the Wilderness to serve and sacrifice to the Lord, he is charged to make them idle, and to cause them to surcease from their works. These men are like to covetous judas, 
c john 12, 4.  who when Mary anointed Christ's feet, complained of the waist, and said; Why was not this Ointment sold for three hundred pence, and given to the poor. Wherefore our Saviour answereth such, in his reply to Martha, who was much troubled and cumbered about much serving, 
d Luke 10, 41  One thing is needful, 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 upon the Name of God, is so far from hindering our servants work, that it shall further it, and give a blessing unto it.  
We are commanded to meditate in the Law of the Lord day and night, 
e josh. 1, 8.  that so we may make our way prosperous, and have good success in the works of our hands. And the Prophet teacheth, That except the Lord build the House, and watch the City, the labour of the Builder, and of the Watchman, is in vain. 
object 4.  Others say, they shall be mocked, taunted, and scorned by the World, they shall be termed Precisians, they shall be called Puritan. But we must not seek to please men by running into the displeasure of God. For oftentimes it falleth out, through the just judgement of God, that whilst we hunt after the pleasure and favour of men, against God, we have the favour neither of God nor Men. The Apostle saith of himself, writing to the Galathians 
f Gal. 1, 10.  If I should yet please Men, I were not the Servant of Christ. It was the lot of Christ, it hath been the portion of all true Christians, to be scourged by the viperous and venomous tongues of ungodly men, that care not for God, nor regard any Religion. We are faint Soldiers, not worthy to bear the Name of Christ, if we fly out of the field for every idle word, and taunt of the tongue cast out against us. We must prepare ourselves against greater encounters, 
g Ephe. 6, 11.  and arm ourselves against words and Swords, we must buckle both with the Devil and with Devilish men, hand to hand, except we will yield him both our bodies and Souls to our destruction. 
object 5.  Some say, they cannot bring the unlearned to knowledge, and that youth are stubborn, they will be youth still, and we were once youths, & they should hardly keep any Servants, if they should strictly tie them to this order; nay they should fly the Parish rather than bear this yoke. I answer, first, let us remember, that GOD giveth the knowledge of his Mysteries, even to the simple and lowly minded that fear him. Secondly, consider, that young men are commanded 
h Eccle. 12, 1.  to remember their Creator in the days of their youth, and shall give an account of all things unto God. As for their stubbornness, the word of God is the best remedy to bend them, and make them pliable unto all goodness: so that the Prophet saith; 
i Psal. 119, 9  Wherewith shall a young Man redress his way? In taking heed thereto according to thy word. But if they be so stiffly and stubbornly minded, that they will not be reclaimed and reform, their room is better than their company. If admonitions will not win them, they are to be avoided: thy house is better without them, then with them. Neither are we to fear their flying away, and departing to another place: for if this course of instruction were taken in hand every where, the Objection were answered, and their mouths stopped. For whether would they go to escape this training up in the principles of Religion? It is certain they could turn themselves no whither, but it would meet with them in all places. 
object 6.  Others object, our Fathers did well enough without observing any such order; I trow you will not condemn them. Why should we make ourselves wiser than they? They troubled not themselves or their Children with learning of Catechisms: and we see men do well enough prosper in the World, yet busy not their heads about this. I answer, if they mean those forefathers and Ancestors, whose steps we should follow, as Adam, Abraham, Isaac, jacob, josua, David, and divers others, which were indeed our Fathers, than we may be assured out of the word of truth, that these busied and bestirred themselves this way: they taught their Children, they instructed their families, they reform disorders, they removed the disordered. If they mean our forefathers that lived in latter times, when darkness covered the earth, no marvel if they were not urged, thereunto themselves, or that they urged not others, for than they lived at the diet of the Prelates, and nothing pleased the Prelates better than the ignorance of the people, 
k Math. 15, 14  they were the blind Leaders of the blind, they could neither enter into the Kingdom of heaven themselves, nor suffer those that would enter. Notwithstanding, we will not meddle with condemning our forefathers, neither will we justify them, both these belong unto God; and therefore are not to be usurped by any man. We must judge the best of them, according to the rule of Charity, 
l 1 Cor. 13, 7.  Which hopeth all things, and believeth all things. We know God reserved to himself 
m 1 King. 19, 18.  7000. in Israel, in the days of Ahab, that never bowed the knee to Baal: and he hath a few 
n revel. 3, 4.  names yet in Sardis, which have not defiled their garments, which shall walk with him in white, for they are worthy. We may say with the Apostle of them; 
o Acts 17, 30.  The time of this ignorance God regardeth not, but now he admonisheth all men every where to repent. We are not therefore to look what they have done, but consider what by the word they should have done, and what by the same we ought to do. And touching the thriving and prospering of them that neglect this duty: this is an Objection fit for Atheists, than Christians to use. Christ hath taught us, that this is no rule to measure good or evil: he showeth, 
p Math. 5, 45.  That the Father maketh his Sun to shine, and his rain to fall upon the just and unjust, upon the godly and the ungodly. The Wiseman hath taught, that by outward things we cannot 
q Eccle. 9, 1, 2  understand, whether we be loved or hated of God. We see the wicked for the most part prosper more in the World in worldly things, than the godly, as we read Psal. 73. 3, 4, 5. and job 21. 8. 9  

object 7.  Lastly, it is objected, that some which have been diligently and duly taught, do yet live as lewdly and profanely, as they that never knew any thing of God. I answer, it may be this is thy wrong and rash judgement. The world speaketh evil of those that will not follow them into all excess of riot. But let us grant it to be so: yet herein they play the wrangling Sophisters and Cavillers, alleging a false cause for a true. For I am sure, this course of learning is not the cause of the looseness of their living. If grace had been in their hearts, it would be a means to make them believe and live better. He that knoweth his masters will, is more likely to perform it, than he that knoweth it not, nor careth for the knowing of it. He that hath his eyesight, is more likely to walk without stumbling and falling, than he that is blind: so he that is instructed in the ways of godliness, hath better means to walk in the fear of God, than he that is ignorant and knoweth nothing. True it is, some that know their Masters will do it not: some that have their eyes open, fall down now and then: yet none can be so void of reason to conclude from hence, that it is not necessary to know his will, or to open our eyes. Thus much for the removing of the objections, and the scattering of those Mists and Clouds that stood before us.  

Use 1.  Now let us come to the Uses of this Doctrine. First, seeing it belongeth to the Masters and Governors of Families, to instruct them in godliness, we gather, that it is not enough for them to provide for the bodies of such as are under them, and belong unto them in this life, but they must care most especially for their souls and bodies in the life to come. They then are greatly deceived, who when they have given them meat and Money, think themselves sufficiently discharged. If we only feed them and fill them to the full, what do we more to them then to our brute Beasts? If we only cloth them and pay them their wages, 
r Math. 5, 20.  what do we more to them then the Turks and Infidels that fear not God, that know not God, do perform to their Children and Servants? If we think ourselves discharged by providing for them, and leaving unto them a temporal patrimony and possession, and never regard to make them heirs and Inheritors of the Kingdom of Heaven, what do we more than the jews or Gentiles, that are ignorant of Christ and his Gospel? What should it avail us or them, to leave them rich in the World, and poor in God? To lay up for them treasures on earth, and to neglect the treasures of Heaven, which are the true and enduring substance? True it is, Fathers and Mothers are bound concerning this bodily life, to make honest provision for the sustenance of their Children; and therefore all unthrifty Dicers and Drunkards which waist and wash away their goods (whose Children may well be accounted fatherless, and their Wives as Widows) have no 
s 1 Tim. 5, 8.  spark or portion of natural Fathers in them: nevertheless, they are charged, not only to bring them up in the World, but to prepare them for the World to come. It is a vain and foolish imagination to dream that we have done our part, or discharged a Fathers and a Mother's duty, when we have nourished, appartelled, and brought up our Children, whereas we have a far greater account to make before God for their souls. They are also greatly deceived, who if they send them to the Church on the Sabbaoth day, and bring them to the place of God's worship, they think they have answered the charge required of them. These men post over all their duty to the Minister, and lay the burden (to ease themselves) upon his shoulders. They care not, they spare not to lay load upon another's back, that they may not bear it, or touch it with their little finger. But God cannot thus be mocked or deluded, or defrauded, who commanded that themselves should rehearse his Laws and Commandments to their Children and Households.  
Indeed, it is a commendable duty to see that they serve God, and to accompany them unto the house of God; but this is only half (if half) our duty, or rather to do our duty to halves; we must both provide that they may be taught, and also teach them ourselves: when the Minister hath planted, we must water: when he hath preached, we must see how they profit, and by all means assist him in the work of the Lord. They are also greatly deceived, who take themselves to be discharged of their duty, when they have taught them to say the ten Commandments, the Lords Prayer, and the Creed, or the Articles of Faith, because they say they have done what they can, and are able to perform no more. If they can do no more, it is a shame for them that they will be Fathers, before they can do that which is the duty of fathers. It is one thing to teach them to say them; another to understand them. It is not enough for us to help them to speak the words, unless we labour to make them conceive the meaning of the words. The Commandments of the Law, and the petitions of the Lords Prayer stand not in the bare words, but in the true meaning. Let them know therefore, that they must render a greater account then of teaching them to utter and pronounce the words, they must cause them to understand them, they must sow the Seeds of Christian Religion in their hearts, they must instruct them with all diligence, they must exhort them with all earnestness; they must charge them to fear God, and to walk in his ways: that so their children may be made Gods Children, and so give them to him again, of whom, and by whose blessing, at the first they received them.  

Use 2.  Secondly, seeing all Householders must teach their families, it is their duty first of all to reform themselves, that so their people may be reform. They that are the chief in the Family, must look unto themselves, and go in and out before them by good example, that so they may the better look unto those that are under them. It is a Testimony of our great love toward them, and an earnest desire to win them to the truth, and to embrace true godliness, when we seek to save their souls. He that loveth the soul, 
t Plutar. in Alcibia.  loveth truly: for the foul is the principal part of man. They therefore that are careless in training up their children in religion, cannot assure themselves that they bear any true love unto them. Let them show never so much comfort & compassion to their bodies, yet all their mercies are cruel, so long as they neglect the chiefest care that ought to be in them toward their souls. We may judge them to be more inhuman and unnatural, even more than savage beasts, who not only by neglect of teaching their Children the fear of the Lord, but by corrupt example of living do lead them into evil, and so murder their souls. For how many children in stead of good education and godly instruction, do hear their Father's delight in swearing, do see them deal deceitfully and unjustly, and walk in every evil way? If we should behold a man killing his own children, and laying violent hands upon his own flesh, if we should see him destroy his posterity, and shed the innocent blood of those that came out of his own loins: who would not accuse and condemn him of unnatural murder and barbarous cruelty? But there are many, many thousand Fathers in the world that are the Murderers and Butchers; yea, the death and destruction of their own Issue. They gave them life, but they are the causes of their death. They gave them a temporal being, but they bring them to eternal condemnation. They should direct them in the right way to Heaven, but they lead them into the paths of sin, and so thrust them down to Hell with their own hands. For so long as we teach them not to honour God, but to dishonour him, and regard not whether they know Christ jesus or not, but are patterns and precedents unto them of all profaneness, we are guilty of their blood, and are worse than those that take away their natural life, and shall one day hold up our hand at the bar of God's judgement, to be arraigned for it. For they only kill the body, and when they have done, can do no more: but we cast away and spill the Souls of our Children, which is the greatest rigour, the vilest murder, and the extremest cruelty in the world. If therefore we would be clear and pure from the blood of our children, let us train them up in godliness, and take heed to ourselves, reforming our own ways, and endeavouring to be examples unto them in all holiness and true righteousness. This is it which joshua 
u josh. 24, 15.  professeth in his exhortation that he maketh to the people, that they would with full purpose of heart cleave unto the Lord. joshua 24. 15. If it seem evil unto you to serve the Lord, choose you this day whom you will serve, whether the Gods which your Fathers served beyond the flood, or the Gods of the Amorites, in whose Land ye dwell: but I and my house will serve the Lord. The like we see in the answer of Queen Ester to Mordecai, when she had exhorted to gather the Church together to Fasting and Prayer, that God might be entreated to open a way for their deliverance 
x Ester 4, 16.  she addeth; I and my Maids will do likewise. A like practice we find in David. Psal. 101. as he declareth that his eyes should be upon the faithful of the Land, that they may dwell with him, and that such as are upright should serve him: so he professeth, 
y Psa. 101, 2, 3  He would walk in the uprightness of his heart in the midst of his house, he would set no wicked thing before his eyes, but hate the works of them that fall away. For well did David know, that if the Master of the house were evil, the Family ordinarily could not be good, and that the example of the highest, it alleged as a warrant to the lowest to follow. It is great pity, that a Child should hear an evil word, or see an evil deed, they are so ready to imitate that which they hear and see. Let us therefore look diligently to ourselves, what examples we lay before them.  

Use 3.  Thirdly, this doctrine directeth us to have in our private Families, the private exercises of Religion. It is no small praise of the house of Philemon, that he had so taught and instructed his Family, that he had the lively Image and true representation of a Church in it, discharging after a sort, the duty of a Pastor within his own walls. So the Apostle Paul saluteth Aquila and Priscilla, 
z Rom. 16, 3, 5 and 1 Cor. 16, 19  and the Church that is in their house. Every Governor of an house, and Master of a Family must endeavour, that his household may deserve the Name of a Church. He should be the speaker, they the hearers: he the Pastor, they the flock: he the Minister, they the people: he ready to instruct, they ready to be instructed. A private Family, should be as a private school, the Governor is the Master of the School: every one within his government, is a Scholar to learn of him.  
This shall be a singular commendation unto us, if we so order our several charges and places of government, as that they may be called rather Churches, then private Families: rather Schools, than Houses: rather Temples of GOD, than dwellings of men: rather Tabernacles set up to serve the Lord, than buildings erected to serve ourselves. Now we shall attain to this praise and estimation among the faithful, if our houses do resemble Churches, by the practice of such exercises as are performed in it. For the Master is both a King and a Pastor within his own house: a King, to rule and correct: a Pastor, to instruct and reprove; yea, to remove such as are obstinate and obdurate. Let us therefore all of us set up little Churches in our houses: let us use in them prayer to God, Catechizing of our youth, teaching of the ignorant, reading of the Scriptures, singing of Psalms, conferring one with another, examining of our people, 
a Math. 13, 51  taking an account how they profit, comforting them that are weak, encouraging them that are willing, discountenancing them that are froward and untoward, showing gentleness unto all, suffering the evil, and instructing them with meekness that are contrary minded.  
Thus doing, we shall begin a Church in our houses, we shall erect a temple and Tabernacle unto God, and give to those that live with us, and depend upon us, an entrance into the Kingdom of Heaven. But alas, May we speak and write to many Masters in our times, as Paul doth in this place to Philemon? May we truly call their private houses little Churches, by reason of the exercises of Religion used in them? Nay, I would to God, there were not great multitudes swarming among us, which have such dissolute and disordered houses, so far from being Images and likenesses of a Church, that they are lively pictures of the profane World, and very representations of the Kingdom of darkness, and of the bottomless pit of Hell. These men, howsoever they shroud themselves under the names of Christians, and would be accounted faithful men, yet it is manifest, that they are far from true Christianity, and from a godly and religious mind. For shall they be esteemed sound and sincere 
b What the houses of the ungodly are.  Christians, that suffer their Families to be full of swearing, lying, railing, roisting, quarreling, contention, and all other wickedness, and never go about to examine them, or exhort them to any goodness? So that it is a very hell to dwell in them, a very death to live in them, a loathsome and stinking person to remain in them; yea, a foul and filthy lakes to abide in them, wherein all unsavoury and unseasoned practices, are contained and continued. I dare boldly avouch, and constantly defend, that a man were far better to thrust his Son into a pesthouse, or place of infection, then to commit him to such Masters of misrule, and teachers of all abominations, most noisome and dangerous to Soul and Body, where those corruptions are quickly learned, which are afterward hardly forgotten, and bred in the bone, which are not easily removed out of the flesh. We usually and commonly say of him that liveth in a contagious place, Lord have mercy upon him: but much rather, and far better may we say and pray for such as are in lewd and ungodly houses, Lord be merciful unto them, and deliver them from evil. For if the plague and pestilence walk among us, and we among them, they can but kill the body, and make an end of this Mortal life: but the contagion of sin will bring fearful destruction, both upon Soul and Body, and will root out whole Houses and Families, waste Towns and Cities, and consume utterly Countries and Kingdoms. We see how by the instinct of Nature, Parents have a care to place their Children, where they may be well used, and where they may be well provided for, that they want nothing: but what folly is this to look to the body, and to have no respect to the Soul? To be curious in the least, and careless in the principal thing? To see that the back be clothed and the belly filled, and never require or inquire how the soul (which is the chiefest part) be provided for and sustained? To be angry if they want food for this life, and yet to seem pleased and contented, though they never taste of that bread and of that meat, which endureth to everlasting life.  
It hath always been otherwise with faithful Governors and Christian Parents, they have made conscience of their duties to God and their Families. It is noted touching jacob, when he was to go to bethel the house of God, 
c Gen. 35, 2.  he sanctified and prepared his people, he reform 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 eighteen persons which he had well instructed, 
d Gen. 14, 14.  who were ready to adventure their lives with him in the battle. The Apostle giveth this commendation to Timothy, That he had known the Scriptures of a Child, who are able to make him wise unto salvation, 
e 2 Tim. 3, 15  through the faith which is in Christ jesus. His first years as it were the first fruits of his age, were seasoned with the doctrine of Christ, which was done by a familiar and easy order of instructing him. Our government therefore over others, must not be a meet civil government (as the government of most men is) but a religious government, to feed the soul as well as the body, to provide for the life to come, as well as for this present life.  

Use 4.  Fourthly, it is required of us, to bring our several Families to the public exercises of Religion, of the word and prayers, that we may know how to use and practise these aright within the Walls of our private houses. It is not enough for us to serve God alone by ourselves, and to plant true Religion in our own hearts, but we must endeavour to bring others to God, especially those that are nearest unto us. It is not enough for us, nor a sufficient discharge of our duties to go to the Church ourselves, and to frequent the places of God's public worship 
f Math. 21, 13  to come to the house of Prayer, and to attend to the preaching of the word on the Lord's day: but we must look to our Children and Servants, we must have an eye over them, we must see that they be not absent, but present: and when they are present, that they attend and hearken to the Ministry of the word: and when as they are departed, we must know what they have profited. When we send our Servants to the Market, we will see what they bring home, and how they have provided for our bodies: much more when we send them to the Market of their Souls, should we require an accounts of them, where they have been, and what they have done, and how they have heard. How many are there among us that have a care to come to this place themselves, that have no conscience to look to their Children, whose salvation should be as dear, and as much desired as their own? Yea, even among you that are at this present in this place, if divers were asked; Indeed here you are, here you sit, but where are your Sons, where your Daughters? Where are your Man-Servants, where your Maids, for whose Souls ye must give an account, what reasonable answer could ye make? Nay, how many are there to be found, who, if they have their work well done on the weekdays, care not what they do, how they behave themselves, or where they become upon the Sabbaoth day? And so they make themselves guilty and partakers of their sins through their negligence, as Eli did of the offences of his Children.  
Hence it is, that in the fourth Commandment, prescribing the time of God's public worship, 
g Exod. 20, 10  the Housholder is charged to have care of his Son, of his Daughter, of his Servant, of his Stranger. jacob called for his people, and assembled them together, 
h Gene. 35, 2.  when he went to bethel. David went with a great train and company into the house, as those that go to a Feast; when he saith; 
i Psal. 42, 4.  When I remembered these things, I powered 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 here, the godly devotion of a religious heart, as the Hart brayeth for the Rivers of Waters, so his soul panted after God and his public worship: neither could he content himself to go alone, but it was his comfort and delight, to lead others as it were by the hand with him, that they might find that sweetness in the word that he found, and be partakers of the benefit that he reaped thereby.  

Use 5.  Lastly, seeing it is so necessary a duty to teach our Households, we must acknowledge that it is as necessary for Children and Servants to be taught and instructed. It should be therefore our care and desire, to dwell and inhabit in such places and houses, as that we may be trained up in godliness, and learn our duties to God and man. It should be our care and desire to place and bestow our Children with such persons, as that they may be brought up in the fear of God. There is not one of those in our Families, even the lowest and meanest, but of meat, drink, clothing, or wages, be at any times denied or detained from them, they will think themselves wronged and misused, and are ready to complain of the injury. How much more (if there were in them any care of their Souls, or love 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 upon them. If a man be to take any Farm, he will not do it hand over head, but he will know what Acres he shall have, what arable ground, what Meadow, and what means of his maintenance: but how many are there that seek to others for their service, who never consider what instruction they shall have, or whether they be likely ever to hear of the Name of God? There is no Man so simple in wit, but if he put his Son to be an Apprentize, and his Master within his years do not teach him his occupation, he will and may justly think his Child much misused: what a wonderful blindness and blockishness than doth it argue in them, that care not where they put, and with whom they place their Children, so they learn their occupation, they regard not whether they learn any Religion, and never inquire whether their Masters take any pains or not, to teach them the precepts and instructions that belong to a Christian, which of all callings under heavens, is both the most honourable, and in the end, shall be acknowledged to be most profitable. Let us therefore put out our Children to be the Servants of those, that may learn them to be the Servants of God. Let us so bind them to their Trade, that we may be sure they may learn the Trade of Trades, the Art of Arts, the Mystery of Mysteries; that is, Religion and Godliness. If we have little to leave our Children, and small wealth to bequeath unto them, yet if we bring them up to this Trade, and bind them fast unto it, we shall leave them a worthy and wealthy portion: for all men must be of this Trade. We see how costly other Trades are, and what a round sum must be given with our children to serve for them: but we may 
k Esay 55, 1, 2.  without cost, and without Money, make our Children of this Trade, which is the best and most gainful of all others. 
l 1 Tim. 6, 6.  For godliness (saith the Apostle) is not only gain, but great gain, if a man be contented with that he hath. If thou have not learned this gainful and profitable Trade, thou wilt be never but a Beggar and a Bankrupt: for being destitute of this, thou art without Grace, without God, without Heaven. Thus much of this doctrine.   

3 Grace be with you, and peace from God our Father, and from the Lord jesus Christ.  

The order of the words, and the interpretation of the same.  Hitherto we have spoken of the first part of the preface of this Epistle, touching the persons writing and written unto: Now we come to the second part; to wit, the prayers which he maketh, which are of two sorts: a salutation, and a thanksgiving: the salutation is a greeting, which the Apostle wisheth to all the persons before named, wherein we are to consider two points; first, what blessings the Apostle desireth to be given unto them. secondly, from whom he craveth them. The blessings which he prayeth for, are two; namely, Grace and Peace. By Grace, we must understand the free favour, mere mercy, and good will of God towards us, whereby he hath eternally & undeservedly loved us in Christ, who are a people by nature not beloved, but deserving to be disgraced by him, and hated of him. The second blessing that he beggeth for them, is peace, whereby is meant all kind of benefits, spiritual and temporal, which flow unto us from this Fountain, and grow out of the root of grace; and therefore ordinarily in other Epistles, it is annexed unto it. Grace here mnntioned, is not any gift in us, but it is Gods, and in God; it is his gracious favour, free love, and good will, whereby he is well pleased with his elect, in, and for Christ. Peace, is not any gift in God, but in us, and is that holy unity and blessed concord, which is in the Kingdom of God among God's Children: this concord and agreement of God's Children, is a fruit and effect of grace. 
Paraphr.  So then, the meaning of the words is this; We wish unto you all the favour of God in Christ, and that concord which is proper to God's Church and Children, having peace with God, with his holy Angels, with his Church, with your own hearts, with your enemies, and with all his Creatures.  
Secondly, in this verse is set down the cause, the worker, and author from whom these blessings come; to wit, the Father, and jesus Christ. God the Father, the Fountain of them; and Christ our Lord, as the Cunduit pipe, by whom they are carried and conveyed unto us. 
Object.  But it may be objected, why is the holy Ghost left out? why is not he named? do not these gifts come from him as well as from the Father and the Son? 
Answer.  I answer, It is a general rule in all Arts, and true in Divinity; That which is understood is not wanting. So then, the holy Ghost, the third person in Trinity is not omitted, though not expressed: for he must of necessity be understood, who proceedeth from them both; namely, from the Father and the Son. Christ saith in his 
m john 17.  Prayer. This is eternal life, to know thee to be the only true God, and whom thou hast sent jesus Christ: yet the holy Ghost in this place, is not excluded from both the persons, but included and comprehended together with them, for these three are one, 
n john 5.  as the Apostle teacheth. Thus much touching the order and meaning of the words: Now let us proceed to the observations out of the same, and then come to the Doctrines.  

Observations out of this ver.  The observations out of this verse, containing the salutation, are not many, which we will point out. First of all, we see the matter of his Prayer what it is; he asketh not the favour of Men, but of God: he craveth not earthly and worldly peace, but spiritual and heavenly. True it is, the favour and good will of Men, the outward peace and tranquility one with another, are worthy and excellent gifts, but the free and fatherly favour of God, together with peace with GOD the Father, being reconciled unto us in his dear Son, are much to be preferred in our desires. Hereby we have that peace 
o Phil. 4, 7.  of conscience which passeth all understanding, which teacheth us to rest in God as in a most loving Father, with all confidence and assurance.  
Secondly, as we learn chiefly to ask spiritual blessings, so we see what blessings among such as are spiritual, are the principal and predominant; to wit, the favour of God and peace of conscience. He that is possessed of these two, hath an hid Mine of Treasures, with which, all the Wealth and Riches of the World are not to be compared unto. For these blessings are heavenly, are spiritual, are eternal: whereas the substance of this World is Temporal, is Transitory, is corruptible. The World itself must pass and vanish away, and all these earthly things must decay and perish with it.  
Thirdly, the Apostle in some of his Epistles, useth three words; 
p 1 Tim. 1, 2. and 2 Tim 1, 2. & 2 john 3.  Grace, Mercy, and Peace: here he contenteth himself with naming two, Grace and Peace, omitting and leaving out Mercy: wherein there is no contrariety or diversity, for as much as Mercy is included under Peace. For by Mercy is understood our justification, which consisteth partly in the forgiveness of our sins, and partly in the imputation of Christ's righteousness, which do bring true peace with them.  
Fourthly, we see from whom he asketh all these; to wit, first from God the Father, to teach that he is the Author of every good giving and perfect gift. If then we stand in need of them, we must go to him, we must ask them of him, we can receive them of none but of him, 
q jam. 1, 5, 17  as the Apostle james teacheth.  
Fiftly, we see that to God the Father he joineth jesus Christ: for all blessings are bestowed upon us through Christ, the Mediator of the New Testament. God the Father is the Fountain, Christ is the Pipe or Cunduit, by whom they are conveyed unto us. He that hath not him, hath not the Father. He that is not in him, remaineth in death. Hence it is that the Evangelist saith; 
r john 3, 36.  He that believeth in the Son, hath everlasting life, and he that obeyeth not the Son, shall not see life, but the wrath of God abideth on him.  
Sixtly, observe the Title given unto him, he is called the Lord of his Church: it is a Kingdom, whereof he is the Prince: it is a City, whereof he is the Governor: it is an house, whereof he is the Master: it is a body, whereof he is the head. So then, all obedience is due to him, and all men (how great soever) must acknowledge his Lordship over them. Lastly, in that he craveth grace and peace from Christ our Lord, as well as from God the Father, it confirmeth our Faith in a Fundamental point of Christian Religion, touching the Deity of Christ; 
n Phil. 2, 6.  Who is GOD equal with, the Father; against the Arrians, and other Heretics that deny his Eternity. For seeing he giveth grace and peace as well as the Father, we conclude him to be true God Coeternal, and Coequal with the Father.  
[Grace, etc.] This word in the Scripture hath two significations, the ignorance whereof hath bred great error, and be one the occasion of stumbling in the Church of Rome. First, it signifieth Gods good will and favour: secondly, some gift of God freely bestowed, which is grace of his grace: and so the 
o Rom. 5, 15.  Apostle doth distinguish the grace of God from the gift that is by grace. In this place, we must understand, not any particular gift of God infused into us, as faith, hope, love, and such like; but the free favour and love of God, whereby he accepteth of some in Christ for his own Children: for we see here, it is discerned and distinguished from peace, which is a gift of Grace, and therefore cannot signify the same thing. This grace and good will of God, is the Fountain of all God's blessings, and the foundation of all man's happiness. All that we have is of Grace, it is the beginning of all good things in us. Our 
p Rom. 11, 5. 2 Tim. 1, 9 Rom, 3, 24. Ezek. 36, 27. Ephe. 2, 10. Rom. 6, 23.  Election, Redemption, Vocation, justification, Sanctification, & Glorification is of grace only, we can ascribe nothing to ourselves. Now in this Divine Salutation, and Apostolical Benediction, mark that the Apostle beginneth with this grace. 
Doct. 1. The free favour of God is of us chiefly to be desired.  From hence we learn, that the favour of God is to be sought for above all other things. The free grace and undeserved love of God, is the first, and highest, and only cause of all blessings, is above all things to be desired and entreated at the hands of God. Consider the example of David. Psal. 4. Many say, 
q Psal. 4, 6.  who will show us any good? But Lord lift thou up the light of thy countenance upon me. As if he should say, let worldly men seek what they will, and let them place their happiness in riches, pleasures, and vanities, but my desire is after thy love and favour above all. Hence it is, that he calleth and accounteth God his portion, 
r Psal. 16, 5. & 18, 2.  his lot, his inheritance, his rock, his refuge, his shield, and Castle of defence; to show, that all his joy was in God's favour, all his comfort in God's love, and that he preferred his grace before all things in the world beside. This affection is also expressed in the 73. Psalm. 
s Psal. 73, 25, 26.  Whom have I in heaven but thee? And I have desired none in the earth with thee: my flesh faileth, and mine hart also, but God is the strength of mine heart, and my portion for ever. So the Apostle Paul accounteth all things as loss and dung in comparison of the grace of God. Whereby we see, that all men should principally, and in the first place, seek, wish, and entreat for the feeling of God's favour in Christ, as the blessed Fountain of all good things to come upon us.  

Reason 1.  Let us consider the causes and Reasons of this point. First, one drop of his free love, is better worth than all the World, and it shall yield us more sweet and sound comfort in the latter end. If we should put the grace of God and the glory of the world, and poise them together in the balances, the least dram and drop of the favour of God toward us, would over-weigh, and oversway all the whole World, and all the things that are in the World, which worldly men make their chiefest Treasure. This the Prophet David found by experience, so soon as he had prayed for the loving countenance of GOD, he addeth; 
t Psal. 4, 7.  Thou hast given me more joy of heart, than they have had, when their Wheat and their Wine did abound. This giveth a man more sound comfort, than he can find elsewhere. We have a common saying that runneth in every Man's mouth, Give a man good luck, and throw him into the Sea. But this is a Divine truth, Let a man have the free Grace and favour of GOD, and then neither Sea nor Land; neither Fire nor Water; neither Sword nor Pestilence; neither force nor Famine; neither any other thing shall be able to hurt him. We see this 
e Exod. 14, 30.  in Moses and the Israelites, when they were come to the Red Sea, and Pharaoh with his Army followed at their backs, they were brought through the Sea as on dry Land, and were carried safely in the Wilderness as on eagle's Wings by the providence and protection of God. The three Children 
f Dan. 3, 27, & 6, 22.  were cast into the Furnance, Daniel was thrown into the lions den: yet they were not consumed with the Fire, neither he devoured by the Lions. This made the Prophet say; 
g Psal. 23, 4.  Though I should walk through the Valley of the shadow of death, I will fear none ill: for thou art with me, thy Rod, and thy Staff, they comfort me. All other comfort is no better than discomfort; all other joy is no better than sorrow and vexation of Spirit without this; according to the saying of the Wiseman: 
h Eccle. 2, 2.  I said of laughter, Thou art mad; and of joy, what is this that thou dost?  

Reason 2.  Secondly, the grace and love of God, blesseth, sanctifieth, and furthereth all other things unto us, honour, wealth: wisdom, riches, strength, favour, friendship, and whatsoever befall the Sons of Men. The Prophet testifieth. Psalm 45. Because God had blessed him for ever, 
i Psal. 45, 2, 3.  therefore it is said unto him, prosper thou with thy glory, ride upon the word of truth, and of meekness. On the other side, the want of the love and grace of God, curseth all other things unto us; yea, defileth and poisoneth them, and maketh them deadly, our honour it turneth into shame, our strength into weakness, our wisdom into foolishness, our riches into snares, our beauty into vanity, our savour into hatred. We have many examples in the word of God, and by daily experience offered unto us of this truth, the wisdom of Achitophel, the honour of Haman, the valour of joab, the beauty of Absolom, the knowledge of judas, all these were good and great blessings of God, but all are turned to be curses unto them, because wanting the free grace of GOD, they wanted the sanctified use of them. Seeing therefore, the love of God is of greater price, and more excellent value then all the world, and seeing his grace sanctifieth and seasoneth all other blessings, and the want thereof bringeth a curse upon them, we conclude and gather from these reasons, that the free favour and mercy of God in Christ jesus, is first and above all other things, to be entreated and desired for ourselves and others.  

Use 1.  Now let us make use of this point. First, let every one of us seek to have our hearts established and settled in this free grace, to find and feel in us his love shed in our hearts by his holy Spirit. Let this be our first, our chief, our principal and special care, to obtain the love and favour of God, that we may be beloved of him. This was the prayer of the Prophet, 
k Psal. 51, 12.  Restore to me the joy of thy salvation, and 'stablish me with thy free Spirit. So the Apostle teacheth; 
l Hebr. 13, 9  It is a good thing that the heart be established with grace. We see how men are filled and carried away with natural presumption, even from their Cradle, persuading themselves to stand in a sure estate, and thinking to escape the wrath of God: but of this free grace they have no taste, no desire, no feeling of any want. They imagine themselves to stand in no need thereof, they presume they are in the favour of God; they dream that he cannot choose but love them. If we want any earthly blessing, the help of Friends, the health of body, the Treasure of this World, we can very quickly feel it, our senses are sharp enough to discern it: but though we want the grace of God and his favour toward us, we have no more feeling then dead Men hath, we neither feel it, nor desire it, nor once regard it.  
We spend our strength, wast our life, and consume our days in seeking riches, honours, pleasures, and preferments, but we never look so high as to the grace of God. We lie groveling like the Beasts upon the Earth, we use every day; nay, every hour, nay, every minute, the blessings of God, 
f Acts 17, 28.  In whom we live, and move, and have our being: yet we will not lift up our eyes to the chief cause of all, the Grace of God. Let us therefore above all things, seek earnestly for the grace of God, wherein the Foundation of all our happiness is laid. He that liveth in his favour, hath comfort in all sorrows and miseries. He that dieth out of his favour, dieth as a Beast; nay, worse than a beast, and shall have fellowship with the Devil and his Angels, it had been good if such a one had never been borne. For even as the rich man in the Gospel, desired 
g Luke 16, 24  one drop of Water to quench the fire, and to cool his tongue, and if he might have gotten it, he would have preferred it before the gaining and obtaining of a thousand Worlds: so when God shall set our sins in order before us, and the Gulf of his wrath ready to swallow us, we shall cry out for one drop of Grace, for one drop of Faith, for one drop of comfort, to refresh our pining Souls, and to deliver us from the shadow of death.  
Now is the time to desire and seek after grace, if we let slip the present occasion offered unto us, we shall afterward cry out for it, and complain of the want of it, and yet shall never attain unto it. Thus was it with the rich Man, when he entreated Abraham to have mercy on him, and to send Lazarus, that he might dip the tip of his Finger in Water to cool his tongue, being tormented in that Flame: Abraham answered; Son, remember that thou in thy life time receivedst thy pleasures, and likewise Lazarus pains: now therefore he is comforted, and thou art tormented. Thus was it with the foolish Virgins who slumbered and slept, and regarded not to procure and provide Oil 
h Mat. 25, 10, 11.  for their Lamps: for when the Bridegroom was come and had shut the Gate, they cried in vain, Lord, Lord, open unto us, who received their answer, Verily, I say unto you, I know you not. Thus it shall be with those in the last day, which shall say; 
i Math. 7, 22.  Lord, Lord, have we not in thy Name prophesied? And by thy Name cast out Devils? And by thy Name done many great works? For than he will profess unto them, he never knew them, depart from me ye workers of iniquity. So shall it be with those that have neglected the time, and passed over the opportunity, 
k Luke 14, 25 26.  who begin to say, Lord, open unto us, we have eaten and drunk in thy presence, and thou hast taught in our Streets: to whom he shall say, I know you not whence ye are. Let us all be wise, and beware by their examples, that we do not delay the time from day to day. Let us crave this gift of God, that we may have it in time of need, and in the hour of tentation. If now while we have time, we shall desire and labour to obtain grace, we shall not need hereafter to stand in fear of Death, or to cry out through horror and despair! O that I had one drop of Faith! O that I had one drop of Grace.  

Use 2.  Secondly, seeing grace is in the first place, above and before all other blessings to be desired and required at the hands of God, let us learn the highway, and enter into the beaten path that leadeth to this Grace, and when we have learned it, let us walk in it, in a constant and settled course. Now the steps 
l Three steps leading us to find God's grace.  that we must make to trace it, and find it out, are these. The first degree or step, is to dislike ourselves, and to be in disgrace with ourselves. Every man naturally, is in love with himself, and his own shadow. But we must cast off this self-love, that cleaveth so fast and hangeth on, and learn to know ourselves, and to hate ourselves.  
No man can magnify God's mercy sufficiently, until he attain to the knowledge of his own misery. Daniel, a man gracious and dearly beloved of GOD acknowledged this in his prayer, and as it were ascendeth into the presence of God by this step, 
m Dan. 9, 7, 8.  O Lord, righteousness belongeth unto thee, and unto us open shame, as appeareth this day, to our Kings, to our Princes, to our Fathers, and unto every Man of judah, because we have sinned against thee. This was the course that the Prodigal Son took, and the way that he entered, 
g Luke 15, 21  Father, I have sinned against Heaven and before thee, and am no more worthy to be called thy Son. Thus did the poor Publican insinuate himself into the grace of God, and departed justified in his sight, he smote his breast, saying; 
h Luke 18, 13  Lord, be merciful to me a Sinner. To be proud, and puffed up with our own righteousness, and to trust in our own wisdom, is the forerunner of a fall.  
The second step to obtain grace, is, after we have felt this want and misery in ourselves, we must not rest there, but earnestly desire, and inwardly hunger and thirst after the love and favour of God in Christ, above all earthly things. First, we must feel ourselves empty, before our Souls can have this hunger. Our Saviour describing true blessedness to his Disciples, and showing wherein it consisteth contrary to the judgement of the World, he saith; 
i Math. 5, 3, 6.  Blessed are the poor in Spirit; that is, that know themselves poor, that feel themselves poor and void of righteousness: and then he addeth, Blessed are they which hunger and thirst after righteousness, for they shall be filled. We must 
k john 6, 27. and 4, 14.  hunger after the meat that never perisheth: we must thirst after that Well of Water which springeth up unto everlasting life. If we never hunger after grace, we shall never have grace. The whole desire 
l Math. 9, 12.  not the Physician, but they that are sick: They 
m john. 9, 41.  which think they see, are made blind, and their sin remaineth.  
Lastly, it is required of us, to lay hold by the hand of a true Faith, upon the grace and mercy of God in Christ jesus, offered unto all of us in the promises of the Gospel generally, and learn to apply them to ourselves particularly. Christ calleth those 
n Mat. 11, 28.  that are weary and heavy laden, promising to ease end refresh them. In the last and great day of the Feast, jesus stood and cried, saying; 
o john 7, 37.  If any man thirst, let him come unto me and drink. He teacheth; 
p Mark 16, 16  That he that shall believe and be Baptized, shall be saved. These are general promises, these require particular application. We cannot receive them into our hearts, and make them our own, except we lay hold of them by a special Faith. This lively Faith, bringeth Christ home to us, and openeth the doors of our Souls to entertain him. If then we feel our own misery, if we hunger after mercy, and if we apply the promises of the Gospel to us particularly, we shall be assured to find the grace of God, and taste plentifully and abundantly of his love. So many as truly desire grace, must look to attain it by these means, and climb up to the top of it by these steps and degrees, as by certain stairs.  

Use 3.  thirdly, seeing grace is first of all to be craved, it directeth us to observe and keep a good order, in seeking and craving things at the hands of God. We are taught first to seek his grace and favour, as the root and Fountain, and then peace, welfare, and other blessings. He that will receive fruit from the tree, must come to the root and body, before he can come to the branches: so if we would have peace, health, wealth, a good name, favour, friendship, or other gifts of the Spirit, we must begin at the root; that is, entreat first for the grace of God, take hold of his free love, and above all things, beg his fatherly favour to compass us, as with a garment, and to defend us as with a shield. It is in vain to ask any thing, it is in vain to hope for, and to expect any blessing as a blessing, before this be asked and obtained. This order is to be observed, if we would enjoy and possess God's blessings. When the grace of God cometh, and maketh us accepted, it cometh not alone, but cometh accompanied, and bringeth a train of all other blessings with it.  
He that will seek a benefit from a Prince, must first seek to be gracious with the Prince and get his favour: he must never look to be respected and regarded in his suit, that is out of the Prince's favour: so if we would have wealth, welfare, ease, honour, peace, prosperity, or any other gifts, we must before all things, labour to be gracious with the great God of Heaven, and seek to be accepted in his beloved. This serveth to reprove the preposterous course of carnal Men, 
h Horac. epistol lib. 1. Epist. 1.  who set the Cart before the Horse, and place the Boby before the Soul, and advance the Earth above the Heaven, and so overthrow the whole order of Nature, labouring first for wealth, and afterward for virtue; first, for Riches; afterward, for Religion: first, to be great in the World; afterward to be gracious with God. These men seek from day to day, and from year to year for earthly profits, and vanishing pleasures: but never think on the root of all blessings, the grace of God. This corruption is reproved by Christ, who prescribeth unto us a better way, when he saith; 
i Math. 6, 33.  Seek ye first the Kingdom of God and his righteousness, and all these things shall be ministered unto you. If the things of this world be the first in our thoughts, the chiefest in our desires, the greatest in our estimation, and the best in our imagination, we have our reward, we must look for no other reward at the hands of God.  

Use 4.  Lastly, when we have found our hearts persuaded, and our Souls possessed of this grace of God, let us delight in it, let us rest upon it, let it be made our stay and comfort in all times, and upon all occasions. Let us remember to be more thankful to God for it, and more joyful in it, 
k Esay 9, 3.  than those that rejoice in Harvest, or such as find great spoils and rich booties. If thou shouldst find Mines of Silver and Gold, and Mountains of Pearls and precious Stones, they could not give such comfort and contentment unto thy Soul, as this grace of God is able to do, which is a jewel of jewels. Blessed is the man that findeth this Treasure, and getteth it into his heart, for the 
l Pro. 3, 14, 15  Merchandise thereof, is better than the Merchandise of Silver, and the gain thereof is better than Gold: it is more precious than Pearls, and all things that thou canst desire, are not to be compared unto it. For these treasures of the earth, which worldly men have in so great price and estimation, are bought at a dear rate of the owners, but the Lord offereth and giveth his grace frankly and freely unto us, which need the same, as we read in the prophesy 
m Esay 55, 5, 1 james 1, 2.  of Esay, and in the Epistle of james.  
Secondly, the Merchandise of these Pearls may be stolen from us, we cannot so safely and closely lay them up, but time will consume them, rust will rot them, and thieves will steal them, 
n Math. 6, 19  as our Saviour teacheth in the Gospel: But the grace of God shall never die or decay, but is ever flourishing, and everlasting. Lastly, the gain of Silver & Gold, if we could possess it in the greatest measure, is but to maintain the body, and to provide for this present life for a season: but the gaining of grace and the favour of God, is an entituling of us to the Kingdom of heaven, and to eternal life, which he that hath this grace of God in his heart, shall possess for ever. Indeed, few men do believe this, because they make more reckoning of things earthly, then heavenly: but all men shall find it to be true in the end. This treasure the poor may have as well as the rich. In all temptations this will stand by us, and raise us up when we are cast down, and strengthen us when we are weak. This grace (whereby we are freely beloved) will go with us abroad, will stay with us at home, will lie down with us in bed, will sit with us at Table, will direct us in prosperity, will stick to us in trouble, will comfort us in sickness, will solace us in death, and will accompany us to heaven. To desire this, is the best covetousness, and that which only hath allowance and approbation from God, 
o 1 Cor. 14, 1  and therefore the Apostle chargeth us to covet spiritual things. All these things teach us to rest and rely upon the grace of God, as upon the only comfort of our Souls, and the very life of our lives, according to the practice of the Prophet. Psal. 4. after he had desired of God to lift up his loving countenance upon him, he addeth; 
p Psal. 4, 8.  I will lay me down and also sleep in peace, for thou, Lord, only makest me dwell in safety.  
[And peace, etc.] Hitherto we have spoken of the first blessing, which the Apostle craveth for them; to wit, the grace of God, which is the grace of graces: Now followeth the second, which is peace, which is a notable fruit, growing upon the blessed tree of grace. This signifieth the quiet concord and unity, which the faithful are made partakers of, being once engrafted into Christ, and brought into the bosom of the Church. They find peace and are at an agreement, which hath many branches, and standeth of many parts, every one whereof is a most worthy blessing. First, 
q Rom. 5, 1.  we are at peace with God, when we are reconciled unto God in Christ, so that he hath no quarrel or controversy against us. Rom. 5. 1. secondly, we are at peace with the elect Angels, 
r Psal. 91, 11.  which pitch their Tents round about us, and are set to guard us, lest we dash our foot against a Stone. Thirdly, we are at peace with ourselves, when our consciences enjoy quietness and tranquillity, not accusing or condemning, but excusing and cleared us, being washed in the blood of Christ, 
s Phil. 4, 7.  This is that peace of God which passeth all understanding. Fourthly, we are at peace with God's Children, 
t Esay 11, 6.  foretold by the Prophet, that the wild Beasts and tame should dwell together, the cruel and the gentle should couch together, and practised by the Church and believers, 
u Acts 4, 32.  who are said to be of one Soul, and of one heart.  
Fiftly, we have peace with our enemies, who are charged not to touch the Lords anointed, and to do his Prophets no harm. This is so far verified, as is expedient to set forth the glory of God, to procure the safety of the godly, and to repress the rage of the Reprobate. Thus joseph was at peace with Pharaoh, Obadiah with Ahab, and Daniel with Nabucadnezzer, Mordecai and the jews with Ahashuerosh: and thus is the saying of the Wiseman verified; 
x Pro. 16, 7.  When the ways of a Man please the Lord, he will make also his enemies at peace with him. Lastly, we have peace with the Beasts of the field, the Fowls of the Heaven, and all the Creatures of God, so that we shall find help and comfort from them, 
y Hos. 2, 18.  as we see in the Prophet, God maketh a Covenant with them for his people. Hos. 2. In that day I will make a Covenant for them, with the wild Beasts, and with the Fowls of the Heaven, and with that which creepeth upon the earth: I will break the Bow and the Sword, and the battle out of the Earth, and will make them to sleep safely. Lo here how large and ample is this peace, and how many and worthy pre-eminences there are thereof. This peace followeth grace, as a fruit of it, and therefore (we see) it is joined unto it both in this place, and in sundry other Epistles. 
Doct. 2. Such as are in God's favour have all his blessings following them.  We learn hereby, that such as are under the grace and covenant of God, living under his protection and obedience, have assurance of all God's mercies, spiritual and temporal, of this life, and of the life to come, all which do belong unto them, and shall follow them, and overtake them. I say, such as are under the grace and favour of God have all his blessings following them, so far as they may further their eternal happiness. Moses showeth 
z Deu. 28, 3, 4  Deut. 28. that when once they belong to God, and are under his grace, as under the shadow of his Wings, all his blessings should follow them, and come upon them from Heaven and Earth, from house and field, from soul and body, that they should be blessed in the fruit of their body, in the increase of their Cattle, and in the abundance of all things. Aaron and his Sons did thus bless the people, Num. 6. 6. The Lord lift up his countenance upon thee, and give thee peace. Where we see, he setteth peace after the shining of God's gracious countenance upon them. This the Apostle teacheth in the Epistle to the Romans, having proved at large that we are justified without the works of the Law, he addeth; 
a Rom. 5, 1.  Being then justified by Faith, we have peace toward God, through our Lord jesus Christ. The Prophet David, expressing that God is his Shepherd, to refresh him with his grace, to feed him with his word, to rule him by his staff, and to deliver him from danger, 
b Psal. 23, 1, 6, and 84, 11.  concluded hereupon; I shall want nothing, doubtless kindness and mercy shall follow me all the days of my life, and I shall remain a long season in the house of the Lord. The like we see in another place; The Lord God is the Sun and Shield unto us: the Lord will give grace and glory, and no good thing will he withhold from them that walk uprightly. The Apostle Paul setteth down at large the blessings flowing from this love of God, 
c Ephe. 1, 5, 6.  Who hath predestinated us to be adopted through jesus Christ, in himself, according to the good pleasure of his will, to the praise of the glory of his grace, wherewith he hath made us freely accepted in his beloved, by whom we have Redemption through his blood, even the forgiveness of sins, according to his rich grace, whereby he hath been abundant toward us in all wisdom and understanding. Where he teacheth, that the free grace of God, whereby we are accepted in his beloved, in whom he is well pleased, and exceedingly contented, is the cause of all other mercies, and therefore such as are in his favour, shall find the fruits thereof to their comfort, and have all his blessings to overtake them.  

Reason 1.  If any doubt yet remain in us to trouble us, and hinder our faith from receiving and believing this Doctrine, as a pregnant and certain truth, consider with me a little farther the reasons, to ground and establish us herein. For first, when the wrath of God is once appeased, and the love of God opened unto us, we have free and bold access unto him, and to the Throne of grace, as▪ to a most merciful Father. The Apostle having declared, that we are at peace with God through Christ, he addeth immediately; 
d Rom. 5, 2.  By whom also through Faith we have this access into this grace wherein we stand, and rejoice under the hope of the glory of God. We may freely come into the presence of God, we have boldness to ask any thing that we want, we have assurance to be heard when we call upon him.  

Reason 2.  Secondly, it is the free love and favour of God, that spared not his own Son, but bestowed him upon us, who is our life, our peace, our atonement. Now seeing it is his grace only that hath given us the blessing of all blessings, we shall with him, and by him, have all other gifts to compass us about, and to come upon us, according as the Apostle teacheth. Rom. 8. If God be on our side, who shall be against us? Who spared not his own Son, but gave him for us all to death, 
e Rom. 8, 32.  how shall he not with him give us all things also?  

Reason 3.  Thirdly, his love reconcileth all his Creatures, and openeth the way to his mercies toward them whom he loveth. This is it which Moses speaketh to the Israelites: 
f Deut. 7, 8.  Because the Lord loved you, and because he would keep the oath which he had sworn unto our Fathers, the Lord hath brought you out by a mighty hand, and delivered you out of the house of bondage. And afterward he putteth them in mind, 
g Deut. 23, 5.  That the Lord would not hearken unto Balaam, but the Lord their God turned his curse to a blessing unto them, because he loved them. Thus doth the Prophet tell the people of God; 
h Psal. 44, 3.  That they inherited not the Land by their own Sword, neither did their own Arm save them, but his right hand, and his Arm, and the light of his countenance, because he did favour them.  

Reason 4.  Lastly, they love God again whom he loveth. His love worketh love, and constraineth them to express back again that which they have received. They that love him shall never be destitute, but feel the fruit thereof to their endless comfort. The Prophet saith 
i Psal. 91, 14.  to this purpose. Psal. 91. Because he hath loved me, therefore will I deliver him: I will exalt him, because he hath known my Name. Lay now all these things together, and consider, that seeing we have free access to the Throne of grace, seeing we have Christ, the greatest blessing of all given unto us, seeing all Creatures are reconciled unto us: and lastly, we being loved, do love God again, and pour out streams issuing from his Fountain, and all this proceedeth from his grace: we conclude, that such as are in God's favour have his blessings following them.  

Use 1.  Now let us handle the uses. First, seeing the favour of God is the Fountain of all goodness and graces in us, we learn, that no favour is like to the favour of God. The grace and love of Princes, bringeth many privileges and preferments with it: but can they assure us of every good thing? Or do they remain and continue with us for ever? Nay, they are most unstable, and uncertain, their honour is turned into dishonour, and all their glory is changed into shame and confusion. Haman was the happiest man in the kingdom in his own eyes, and in the eyes of many others; one day he was next unto the King, 
k Ester 5, 12. and 7, 9  & the next day he was most wretched; one day in favour, the next day out of favour; one day honoured, the next day hanged. Nay, thus it fareth & falleth out oftentimes with the godly, as we see in David; who was greater in saul's Court then he? Who was more praised and preferred? Was made the Son in Law of the King, and the Captain of the Host: yet by and by he was disgraced, degraded, and depraved by flatterers and false informers, cast out of the favour of the King, and put in danger of his life. It is not so with God, it is not so with his favour showed toward the godly: whom he loveth once, 
l john 13, 1.  he loveth ever: he doth not change, he cannot lie, he will not repent. He is unchangeable, there is no shadow of change with him, his gifts are without repentance. There is great comfort in such favour, seek therefore for his favour, above the favour of Princes: and make much of it when we have found it. Great is the love of Parents toward their Children: but the love of God surmounteth them all, and that love which can be in them.  

Use 2.  secondly, seeing such as are gracious with God, are laden with many blessings, we may see hereby the blessed estate of all that live under the grace of God, all things do serve them that serve the Lord, and have tasted how gracious the Lord our God is. He is counted happy in the World that hath the favour of Princes. The Queen of Sheba pronounced 
m 1 Kin 10, 8.  the people and servants of Solomon happy, which did stand ever before him to hear his wisdom. When Elisha demanded of the Shunamite 
n 2 Kin 4, 13.  what he should do for her, or whether there were any thing to be spoken for her to the King, or to the Captain of the host: she answered, I dwell among mine own people. She lived in peace and quietness, she had no cause to make any complaint against any her Neighbours, she was not driven to make any suit to King or Captain, she troubled not others, and others troubled not her, and this she accounted an happy life. But the happy estate and blessed condition of the faithful, is a thousand times greater: they are at peace with heaven and earth, with Men & Angels, with themselves, and with all others, with life and death, nothing shall be able to hurt them.  
True it is, they have no promise to be free from temptations and troubles, Famine may come, Persecution, Pestilence, nakedness, poverty, peril, and tribulation may come, and death shall come: but we have a gracious and sure promise, that they shall not hurt us, or destroy us, or hinder our salvation, they are all Enemies without Armour, as Soldiers without a Sword, as Serpents without a sting, and as Asps without venom. This is it which the Prophet handleth at 
o Psal. 91, 1, 3, 5, 6, 7, 10.  large. Psal. 91. Who so dwelleth in the secret of the most High, shall abide in the shadow of the Almighty: surely, he will deliver thee from the Snare of the Hunter, and from the noisome Pestilence: thou shalt not be afraid of the fear of the night, nor of the Arrow that flieth by day: nor of the Pestilence that walketh in the darkness, nor of the Plague that destroyeth at noonday, A thousand shall fall at thy side, and ten thousand at thy right hand, but it shall not come near thee: there shall none come unto thee, neither shall any Plague come near thy Tabernacle. He meaneth not in these words, that the godly shall be free from troubles, sicknesses, & all calamities, but that God doth so care for them, and watch over them, that nothing shall be able to hurt and harm them, but he will give them a sanctified use of the Cross, and make all things turn to their good, and further their salvation. This is it which the Apostle Paul offereth to our considerations; 
p 1 Cor. 3, 21, 22, 23.  Let no man rejoice in men, for all things are yours: whether it be Paul, or Apollo's, or Cephas, or the world, or life, or death: whether they be things present, or things to come, even all are yours, and ye Christ's, and Christ, Gods. Great is the dignity and excellency of the godly, that all things are made to serve to their use, and are appointed in the ordinance of God to serve for their profit: according to that which he hath in another place, 
q Rom. 8, 28  We know that all things work together for the best unto them that love God, even to them that are called of his purpose. Where we see he teacheth, that not only things present are ours, but things to come: not only life is ours, but also death, which is a gain and advantage to the godly, and an entrance or door that leadeth to everlasting life. What greater glory can befall us, or what greater happiness can we desire, then to have all things ours. Life is ours, death is ours, the world is ours, the Cross is ours, the Crown is ours, heavens is ours, the Angels are ours, Christ is ours, God is ours, all is ours, and what is there that is not ours? What a great honour is this? Or who is it that can doubt of these things? Or whom should not these privileges move? The World is a place of our resting: Life the time of our bettering: Death, is a change of our misery, and an entrance into glory: things present, are the beginning of our comfort: things to come, are the consummation of our comfort: the Cross is our instruction: the Angels are our Watchmen: the heaven is our happiness: Christ is our Saviour: God is our Father: all things are favourers and furtherers of our salvation. It is a comfort of all comforts, that we are at peace with God, that he is our friend, and that he hath no controversy against us. If God were against us, who should be able to stand for us, or dare take upon him the protection and defence of us? But being justified by Faith, we are at peace with God. It is a great blessing to be at peace with men: but it is a greater blessing to be at peace with God. We are at peace with the blessed Angels, 
r Hebr. 1, 14.  Who are all ministering Spirits, sent forth to Minister for their sakes which shall be heirs of salvation. They guard us from dangers, they carry us, as a Nurse doth her Child in her Arms, that we be not hurt by the Devil, or his Angels, or his Instruments.  
We are at peace with the Church; that is, with all such as fear God, and believe in Christ. The Prophet Esay speaking of the Kingdom of Christ, and of the fruits of the Gospel, foretelleth; That 
s Esay 11, 6.  the Wolf shall dwell with the Lamb, and the Leopard with the Kid, and the Calf, and the Lion, and a fat Beast together, and a little Child shall lead them, etc. Meaning thereby, that when a man is called into the State of grace, howsoever by Nature he have the greediness of a Wolf, the wildness of a Leopard, the fierceness of a Lion, the cruelty of a Bear, he shall lay away his savage and brutish Nature, and become gentle, and live peaceably with all men. We are at peace with our own selves, which is the peace of a good conscience, when it being washed in the blood of Christ, ceaseth to accuse and terrify, and beginneth to excuse and comfort us; when neither Hell, nor Death, nor damnation, nor any danger doth dismay us, or bring us to despair: but in the midst of all, 
t Col. 3, 15.  we have the peace of God ruling in our hearts, as the Apostle speaketh. Coloss. 3. 15. If a man wear at peace with the Angels, with men, and with all the Creatures, if he had no Enemy to encounter him, but lived at peace with others: yet if he were at war and Mortal enmity with himself, if he felt the terrors of conscience, and his own heart condemning him, he should quickly find what a great blessing it is to have a clear conscience, which is a continual Feast. This peace was in David, when he said, in the midst of manifold dangers, 
u Psal. 3, 5, 6.  I laid me down and slept, and rose again; for the Lord sustained me: I will not be afraid of ten thousand of the people that should beset me round about. This is of such excellency, that it is called 
o Phil. 4, 7.  The peace of God that passeth all understanding: it is in stead of a guard, to keep our hearts and minds in Christ. We are at peace with our enemies, both because so soon as we believe in Christ, we seek to have peace with all men, so far as is possible, 
p Rom. 12, 18  and as much as lieth in us, and because God restraineth the malice of the Enemies, and inclineth their hearts to embrace peace; Thus God brought Abraham and Isaac into favour with Abimelec King of Gerar, that he was ready and willing, no only to receive peace when it was offered, but to crave peace when it was not desired. Thus God brought Daniel into favour with the chief of the Eunuches and sundry others, to find the fruits of love at the hands of their enemies, because he hath the hearts of all men in his own hand, to wind them and turn them at his own pleasure.  
Lastly, we are at peace with all Creatures in Heaven and Earth; above and beneath, which are made to serve for our benefit and salvation. The Prophet saith; 
q Psal. 91, 13.  Thou shalt walk upon the Lion and the Asp, the young Lion and the Dragon shalt thou tread under foot. And God promiseth, To make a 
r Hos. 2, 18.  Covenant for them with the Beasts and Fowls, that they shall walk safely. All these privileges teach us (having such a large peace with God and his Angels, with the Church and our own selves, with our Enemies and all Creatures) that it is the most comfortable thing in the world, to be under the grace and Covenant of God, and that nothing is more to be desired, then to feel the favour of God towards us: for having this, we possess all things. If we want him and his favour, though we have all the world, it will not nor cannot content us, but all things are cursed to us, and we to them.  

Use 3.  Lastly, seeing all that are accepted of God, are blessed with all good things, this teacheth us the wretched and fearful condition of all such, as by reason of sin are out of favour with God, they shall find no rest, they shall have no peace, heaven and earth shall conspire against them, and deny them secure and comfort in the day of God's punishment and visitation. It is said of Ishmael, that his hand should be against every man, and every man's hand against him: so is it with all the ungodly, not reconciled to God, they shall find no sound comfort in any Creature, but shall have all the World against them. This is a great misery and torment, lying heavy upon the wicked, and piercing their Souls as the flashings of Hell, according to the saying of the Prophet; 
s Esay 57, 19, 20, 21.  I create the fruit of the lips to be peace; peace unto them that are far off, and to them that are near, saith the Lord, for I will heal them: but the wicked are like the raging Sea that cannot rest, whose Waters cast up Mire and Dirt, There is no peace, saith my God, to the wicked. God setteth himself against them, and all Creatures shall confound them and fight against them, until they are confounded and overthrown. And as the Apostle speaking of the blessed and happy estate of the godly, declareth, that all things are theirs: so on the other side we may truly say of the ungodly, that nothing is theirs; they have Title and interest in no creature to receive any comfort in them, or stay from them, or protection by them. God is become their Enemy, the Angels are armed to destroy them, their own consciences convince and condemn them, the Heaven is shut against them, death is the gate of Hell unto them, affliction is a means of murmuring in them, the World is a Snare unto them, Christ is a Rock of offence unto them, the Gospel is the favour of death unto them, the mercy of God is made a Packhorse for their sins, all the ordinances of God are abused by them, and all the works of God's hands shall be Instruments of their confusion. If any thing may be accounted theirs, it is 
t Dan. 12, 2. Math. 13, 42.  destruction of their Souls, confusion of their faces, contempt of their persons, horror of their consciences, the company of the Devils, the tormenting of their bodies, the feeling of God's wrath, and the separation from his presence and glory; all these shall indeed be theirs, and wholly theirs, and only theirs, and always theirs, when their secret sins and wickedness shall be revealed. Then they shall call to the Hills to cover them, and try to the Mountains to keep them from the sight of God, from the seat of his judgement, and from the fierceness of his wrath and indignation. And as the Apostle teacheth, concerning the godly (as we showed before) that all things work for the best to them: so we may truly teach on the contrary, that to those which love not the Lord, nor the Lord them, all things turn to their destruction, and further their condemnation; the Word, the Sacraments, and all other exercises of Religion, 
u Deut. 32, 15 and 2●, 4.  as we see in the Israelites, and in judas, whom no instructions could convert, no miracles could move, no means could profit or bring to repentance. If a man had any suit in some Prince's Court to make, or a supplication to put up, and there should find the Prince, the Peers, the Nobles, the Commons, and all men set against him to cross him and contradict him, to resist and gainsay him, his case would be judged of all men to be most miserable: but thus the case standeth with all evil and ungodly men that stand in need of God, and of good men, and of all God's Creatures; yet shall have no relief or refreshing from them: God will deny them, Christ will not know them, the Spirit will not comfort them, the Angels will not guard them, the Prayers of the Church will not help them, the Gospel shall not pardon them, the Sacraments shall not strengthen them, the Beasts shall not spare them, the Creatures shall not sustain them. And if they shall peradventure find any comfort or consolation in them, yet what would that avail them, when their own conscience within their own breasts, should arraign them as a Malefactor, convince them as a witness, condemn them as a judge, and torment them as an Executioner? This we see in the example of Cain, when he had made a breach and wound in his conscience, he could rest no where, he could abide in no place, he stood in fear of every Creature, he cried out; 
x Goe 4, 13, 14  My punishment is greater than I can bear: Behold, thou hast cast me out of this day from the Earth, and from thy face shall I be hid, and shall be a Vagabond and a Runagate in the Earth, and whosoever findeth me shall slay me. In this State and condition do all the Reprobate and unregenerate stand, they shall find no peace in any Creature in Heaven and Earth, and their own conscience as a thousand witnesses shall torture and torment them. And if any time they seem to have peace and to find rest, their peace is a false and deceitful peace. They laugh sometimes, but it is from the teeth outward, and in mirth the heart is heavy. They have riches, but they are as Usurpers and as thieves have them, who shall come to be arraigned and condemned for them. Their outward estate seemeth happy, but it is most slippery and uncertain: when they say, peace, peace, then cometh sudden destruction, as the pain upon a Woman in travail. But the righteous, howsoever they seem many times miserable in trouble, and destitute of all good things, do indeed want nothing which God seethe to be for his glory and their good, they have that true peace which our Saviour promiseth to leave with them, and to bestow upon them: 
y john 14, 27.  Peace I leave with you: my peace I give unto you, not as the world giveth, give I unto you: let not your hart be troubled, nor fear. Mark then the difference between the godly and the ungodly: the condition of the godly is in show miserable, but indeed most blessed; 
z 2 Cor. 6, 9  They are as unknown, and yet known: as dying, & behold they live: as chastened, and yet not killed: as sorrowing, and yet always rejoicing: as poor, and yet making many rich: as having nothing, and yet possessing all things. On the other side, the condition of the wicked is in show blessed and happy, but indeed and in truth, most wretched, lamentable, and miserable. Their laughter is madness, their peace is unquietness, their joy is sorrow of heart, and the end thereof is heaviness. To this purpose the Wiseman saith; 
a Pro. 14, 12, 15.  There is away that seemeth right to a man, but the issues thereof are the ways of death. So then, howsoever the ungodly eat and drink, sing and dance, jest and talk of vain things, howsoever they labour to avoid grief, and put away the evil day far from them; howsoever they pass away the time merrily, and live as if they had made a Covenant with death, yet they cannot be in quiet and rest, for they have an Hangman and Tormentor within them, from whose hands they cannot be delivered; to wit, their conscience which doth check them and terrify them, before the judgement seat of God, although they strive to make themselves believe that there is neither God not Devil; neither heaven nor hell; neither salvation nor damnation. Thus much of the blessings craved in this salvation.  
[From God our Father, and from the Lord jesus Christ.] Now we come to consider from whence these gifts come, and who is the Author of them, to wit; from God the Father, the Son, and the holy Ghost. So then, these graces here entreated, are craved and wished from the blessed Trinity, distinguished into three persons. 
Doctrine 3. All blessings are to be craved from God alone in christ jesus.  We learn from hence, that all good things of what sort soever, either for obtaining blessings, or avoiding judgements, are to be entreated and requested from God. All things temporal and eternal, are to be asked and begged from that one God, which is revealed unto us by the Scripture, in the Father, the Son, and the Holy Ghost. When Isaac purposed and prepared 
a Gen. 27, 28.  to bless his Son jacob, and to pronounce what blessings should come upon him and his posterity, he said; God give thee of the Dew of Heaven, and of the fatness of the Earth, and of the plenty of Wheat and Wine. God gave this form to Aaron and his Sons, of blessing the Children of Israel: 
b Num. 6, 24, 25.  The Lord bless thee and keep thee, the Lord make his face shine upon thee, and be merciful unto thee, the Lord lift up his countenance upon thee, and give thee peace. The Book of the Psalms doth plentifully offer this truth unto us in the practice of David, and other the dear Children of God, 
c Psal. 123, 3.  Have mercy upon us, o Lord, have mercy upon us, for we have suffered to much contempt. This is the direction that the Apostle james giveth; 
d james 5, 5.  If any of you want wisdom, let him ask of God, which giveth to all men liberally, and reproacheth no man, and it shall be given him. This is that which the Apostle both teacheth and craveth: The Grace of our Lord jesus Christ, the love of God, and the Communion of the Holy Ghost be with you all. The like we see used by the Apostle john. revel. 1. 4. All which testimonies serve directly to teach us, that what blessings soever we want, we must beg them of God, and of him only.  

Reason 1.  Let us see the Reasons to confirm us in this truth. First, God is the fountain of all good things, and the Wellspring of all graces whatsoever. He is a most bountiful and liberal Giver, none can help us but he alone. If he shut his hands, who can open them? If he stop his ears, who can hear? If he turn away his eye from us, who can see our wants? If he close up his heart, who can show mercy? Hence it is that the Apostle saith: 
e Rom 11, 36.  For of him, and through him, and for him; are all things: to him be glory for ever, Amen. And james, in the first Chapter of his Epistle. jam. 1. 17. 
f james 1, 17.  Every good giving, and every perfect gift, is from above, and cometh down from the Father of lights, with whom is no variableness, neither shadow of turning.  

Reason 2.  Secondly, the three persons in Trinity, do work jointly together, even from the first beginning of our creation, to the last finishing of our salvation. It is said, all things were made by the Son, 
g john 1, 3.  and that without him, nothing was made that was made; the Spirit also did sustain and uphold that confused Lump, which was the matter of the universal: so that they are said and set down to be Creators as well as the Father. In the work of our salvation, the Father willeth it, and electeth us; the Son meriteth and deserveth it, the Holy Ghost applieth and appropriateth it. This is it which Christ himself 
h john 5, 17. & 16, 13.  saith. joh. 5. My Father worketh hitherto, and I work. And Chap. 16. When he cometh, which is the Spirit of truth, he will lead you into all truth. So we might say the like, touching the gifts of Sanctification and justification, the Father forgiveth and washeth away sin by the blood of Christ, through the sprinkling of the Spirit: he mortifieth sin by the power of the death of Christ, through the working of the Holy Ghost: he raiseth unto newness of life, by the power of Christ's Resurrection applied by the Spirit: he justifieth us by the righteousness of Christ, imputed and appropriated unto us by the Spirit. Seeing therefore that God is a most munificent and liberal giver, rich unto all, and niggardly to none, and seeing these three persons being one God, do work jointly together in all things touching the creation of the World, and the salvation of man, and the redemption of our Souls; it followeth, whensoever we want any gifts needful for Soul or body, for this life, or the life to come, we must ask the supply of them at the hands of God only, the Father, the Son, and holy Ghost.  

Use 1.  Now let us handle the Uses briefly that arise from hence. First, we see, that it is necessary for all that would pray aright, and would obtain that which they desire, to be well instructed in the Unity of the Godhead, and the Trinity of the persons, and to know the distinct properties of the persons, without the understanding whereof, we worship not the true God, but an Idol. Our Saviour in his conference with the Woman of Samaria, chargeth the 
i john 4, 12.  Samaritans to worship they know not what: so do many in our days, both Heretics and ignorant persons, they call upon God confusedly, but they have no particular knowledge of God at all. We must conceive no otherwise of God in our mind, than he hath expressed in his word. The scripture teacheth to knowledge, to believe, to worship one God, and him only. If we conceive or imagine, or receive a multiplicity of Gods, we turn the truth of God into a lie, and we erect unto ourselves so many Idols. Again, the same Scripture setteth before us three persons in that Godhead; the Father, which is the first person in the Trinity of himself; the Son, which is the second person, begotten of the Father; the holy Ghost, which is the third person, proceeding from the Father and the Son. The Father is God, the Son is God, the holy Ghost is God, and yet these three persons are not three Gods, but one only God. And here we have in this place a notable Testimony of the Godhead of the Son, where the Apostle desireth, and prayeth for grace and peace to be given to Philemon and his Wife, to Archippus and the Church, not only from God the Father, but from the Lord jesus Christ. This had been monstrous & horrible Idolatry and blasphemy. Lastly, if Christ had not been in Nature, Majesty, and glory equal with the Father, he of whom, and from whom, we crave spiritual and eternal gifts, 
k john 1, 16.  And of whose fullness we receive, and grace for grace, must be confessed and believed to be God: but such is Christ jesus, and therefore let this be an article of our Faith written in our hearts, acknowledged with our mouth, and confessed in the Church for ever, that Christ is true God.  

Use 2.  Secondly, all good things are to be craved of God, whether it be the supplying of his graces, or the removing of our troubles, we are taught to go immediately to God by Christ whensoever he blesseth us, and to return unto himself the praise of his own work. This duty being required, it serveth to meet with many corruptions that are too common in the world. It convinceth such Heathenish minded men as are of dead hearts, and have no spark of the life of God's Spirit in them, that receive and swallow up daily divers blessings, yet never look to GOD that blesseth them, but we are like unto the Swine that go groveling to the ground, like the Horse and Mule that have no understanding at all, and so use all the profits and pleasures of this life, without any acknowledgement and consideration from whence they come, and of whom they have received them: 
l Ezek. 32, 6.  or like unto the Israelites when they had forsaken God. They sat down to eat and drink, and rose up to play: or as 
c Gen. 25, 34.  Esau, He did eat and drink, he rose up and went his way, he filled his paunch, and such was his profaneness, that he was touched with nothing. These men do daily devour infinite mercies of God, and yet never call upon him. In him they live and move, and have their being, yet never acknowledge him, from whom they receive life, and breath, and being. This is an evident argument of a profane Spirit, 
d Psal. 14 4  and made the mark of an Atheist, not to pray to God. Moreover, it reproveth such as having great benefits bestowed upon them, do not magnify the Author and giver of them, but some praise themselves, and ascribe them to their own power, and so sacrifice to their own yarn, as 
e Dan. 4, 27.  Nebucadnezzao did. Dan. 4. 27. Is not this great Babel that I have built, for the House of the Kingdom, by the might of my power, and for the honour of my Majesty? This way do the greatest sort of men offend, if they have any thing, they impute it to themselves, and thank their own hands, and ascribe it to their own labours, to their early rising, to their late going to bed, but never remember the Name of God, nor consider that whatsoever we have for Soul and Body, and all things belonging unto them are from God, whether of necessity, plenty, or pleasure. Let us learn to confess, and say with the 
f Psal. 23, 5.  Prophet. Psalm 23. Thou dost prepare a Table before me in the sight of my adversaries, thou dost anoint mine head with Oil, and my Cup runneth over. Some likewise bless their Idols and the works of men's hands, which is detestable Idolatry, as 
g Dan. 5, 4.  Belshazzar did, who when he brought forth the golden Vessels that were taken out of the Temple of the Lords house at Jerusalem, he praised his Gods of Silver and Gold, to whom he ascribed the praise of the victory, and contemned the true God who liveth for ever. Others, call upon Saints and Angels, instead of flying unto God; as they do that embrace the Religion of the Church of Rome, who for every purpose and use have a several Saint; as likewise the Heathen had that knew not God. For touching the Idolatry of the Gentiles and of the Papists, touching superstition of the one and the other, blood cannot be more like to blood, Milk to Milk, or an Egg to an Egg, than one of them is to another, as may appear 
h Muscul. comment. in Psal. 16, 1.  by the conference and comparison of them both. For first, there was no Nation, no Province, no City, no House, which had not some peculiar protecting God to stand for them against Enemies, and to defend them from evil; as Babylon had Belus; Egypt had Isis and Osiris; Athens had Minerva; Ephesus, Diana, etc. Thus is it among the false Catholics, and false Christians; Spain hath james; France hath Saint Denis; Germany hath Saint George; Venice hath Saint Mark; Coloine hath the three Kings; Rome hath Peter and Paul; the Hungarians have Ludouick; Milen hath Ambrose; and so other people, other patrons: Secondly, among the Gentiles, the Elements had their several Gods to rule over them, and to bear all the sway in them, as the Heaven and Fire, had jupiter; the Air, juno; the Sea, Neptune; and Hell had Pluto: not much unlike is it among the Papists, where Agatha ruleth over the Fire: Nicholas over the Sea: Valesianus Theodulus over the tempests, etc. Thirdly, the Gentiles had a certain God assigned to their Cattle; as Apollo and Pan the shepherds God, and likewise to the fruits of the Earth: as Apollo ripened their fruit: Bacchus increased their Wine: Ceres sent them store of Corn: so is it among the Romanists: Wendelinus taketh care of their Sheep, Eulogius of their Horse, Pelagius of their Oxen: Anthony of their Pigs and Swine: jodocus over their Fruits of trees: Vrbanus over their Vines: and (to show themselves no wiser than a Goose) they gave the charge of their Geese to Gallus. Fourthly, the Religion of the Gentiles assigned several Gods for several diseases, and those they called upon to heal them and help them, they called upon Apollo for the plague; upon Hercules for the falling sickness: upon juno for Women in travail: so the superstition of the Papists, hath assigned and deputed divers He-Saints and She-Saints to the same purpose: 
f Chemnil. exam part. 3. de innocat. sanct.  they pray to Sebastian against the Plague: to Petronella against the Ague: to Saint john against Poison: to Apollonia against the Toothache: to Anastasius against the Headache: to Mark against sudden death: to Liberius against the Stone: to Margaret for Women in travail: to Vincent, for the recovering and restoring of things lost: Saint Felicitas gave Male Children: Anna, Riches: and Barbara provided that none should die and departed before that they had received the Sacrament.  
Fiftly, the Heathen had peculiar Gods that were the Patrons of learning and learned men, and gave knowledge in Handicrafts, as such as were studious Apollo, Minerva, and the nine Muses: Smiths, had Vulcan: Physicians, Aeculapius: Soldiers, Mars: Hunters, Diana: Mariners, Castor and Pollux: Harlots, had Venus, Flora, Lupa, and the like: If we come and compare these with the Church of Rome, we shall see the like practice, for among them the God of the learned, is Gregory: of the Painters, Luke: of the Physicians, Cosmas and Damianus: the God of Soldiers, is Saint George: of Smiths, Eulogius: of Shoemakers, Crispin: of Tailors, Gutman: of Hunters, Eustachius: of Harlots, Magdalena and Asra. Lastly, the superstition of the Papists in worshipping Idols, is the same with the Idolatry of the Gentiles: for the Heathen did build Churches and Chapels, erected Altars, ordained Priests, set up Images, appointed Feasts and forms of prayers, offered gifts, burned Incense, and fell down before their false Gods, which are the true works of men's hands. They swore by their names, when they entered into their Temples, they sprinkled themselves with holy Water, and they carried about with them their Images to worship. Let any man compare 
g virel. principi. Christ. relig. lib. 2.  the Roman Religion, and the manners of worship retained and practised in that Church, and then let him openly declare, whether (the names only of the Idols being changed) the same Idolatry be not still maintained and continued; and whether the old Idolaters, which were the Gentiles; and the new Idolaters, which are the Papists, do any whit differ? But to leave them either to the mercy of God, to open their eyes, or to judgement, to make them that see not, more blind, let us acknowledge God only to be our Patron and Protector, who ruleth over Sea and Land, who taketh care of us and ours; whom we 
h Psal. 50, 15.  Are commanded to call upon in the day of trouble, with promise to hear us. Christ jesus teacheth us a form of prayer, and willeth us to say: Our Father: and therefore let us go to the root, not to the branches; to the Fountain, not to the streams: to the Creator, not to the Creatures.  

Use 3.  Lastly, seeing all gifts come from God by Christ, we are put in mind to use them all to his glory, of whom we have received them. If GOD have given us wit, wisdom, knowledge, authority, credit, riches, strength, honour, and such like, we must remember wherefore they have been bestowed upon us, and must be referred to their right end; not thereby to magnify ourselves, and to set up our own Names, but to glorify the Giver of them, and to praise his great Name. If this be not the mark we aim at, and if every blessing do not make us gain some glory to God, who hath thus magnified us, and lifted up our heads above our brethren, it had been better for us we had never received these blessings, but had been as wandering Clouds without Rain, as corrupt Trees without Fruit, and as empty Vessels without Water. Hence it is, that the Apostle remembering, that through God's blessing we are made partakers of food, 
i 1 Cor. 10, 31  he addeth; Whether therefore ye eat or drink, or whatsoever ye do; do all to the glory of GOD. It is a notable comfort unto us, to use his blessings aright, that they that used their Talents well, were honoured of the Master, and had more given unto them.  
It is a fearful sin to abuse them, and to turn them to the dishonour of God, to the hurt of his Church, and to his own destruction. This is a common sore and sickness in our days. Whatsoever we have received, we have received in not for ourselves alone, but for the good of others, and the glory of God: so that wear not to be lifted up in the pride of our own hearts, nor disdain or contemn our brethren, but consider that there is nothing which we have not received, and therefore we must not boast as if we had not received it.   

4 I give thanks to my God, making mention always of thee in my Prayers.  
5 (When I hear of thy Love and Faith, which thou hast in the Lord jesus Christ, and toward all Saints.)  

The order of the words, and the interpretation of the same.  We showed before, that the Prayers used by the Apostle, are partly a salutation; and partly a thanksgiving. Of the salutation we have spoken hitherto: Now followeth the Thanksgiving, wherein he giveth thanks to God for such good things as were found in him, and thereby conceiveth hope to obtain of him that which he requested. The Thanksgiving is set forth: First, by the subject or person, to whom thanks are rendered, to God. Secondly, by the time, when he praiseth God for him, not sparingly, or seldom, but oftentimes, and continually when he prayed unto God, and poured out his supplications unto him. Thirdly, by the efficient cause, the hearing of his virtues and graces that abounded in him; to wit, his Faith in Christ, and his love to the Saints, the poor afflicted members of Christ. So then, we see to whom he gave thanks, to God: when he gave thanks for him, always when he prayed: and wherefore he gave thanks because he heard of his faith and love. As if he should have said; As I wish unto you all the full favour of God, and all prosperity, both of Soul and body: so I cease not to rejoice in thee, and to offer praise and thanks for thee to God whom only I serve and hang upon; even so often as I pray unto him, I remember thee, and that upon good ground and trial, for I do daily hear from the Churches of the worthy fruits of the Spirit of God that dwell in thee; namely, of thine unfeigned Faith which thou hast toward the Lord jesus Christ, and of thy fervent love which thou showest to all the Saints, that stand in need of thy relief & comfort. Thus much touching the order and meaning of the words.  

The questions propounded.  But before we proceed to handle the several Doctrines offered to our considerations in this division, it shall not be amiss for us to answer three doubts that may arise out of these words. First, the question may be asked, why the Apostle calleth God, his God, as if he were no man's GOD but his. Secondly, the Rhemists 
x Rhe. test. upon Phil. ver. 5.  in this place gather two notable errors, justification by works, and Prayer to the Saints, and make Faith to be no less in the Saints then in Christ. The like collection is made by Bellarmine, 
y Bellar. de sanct. beatit. lib. 1. cap. 20.  that we must believe in them, and hope in them, as in our patrons, because the Apostle maketh mention of philemon's Love 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 demanded why philemon's love is limited to the Saints, and to no other. Touching the first doubt arising out of the fourth verse, 
z The first question answered  it may seem strange unto some, that the Apostle should say, I thank my God. Is he not the God of the rest of the Apostles and of all believers, as well as his God? Is he the God of the Mountains, and not of the Valleys? Is he the God of the jews only, and not of the Gentiles? Yes, even the Gentiles also.  
Paul therefore may be thought of many, to enclose a Commons, and to encroach upon the right of others, he may seem very courteous, and to claim and challenge as proper to himself, that which belongeth generally to all the faithful. But the Apostle setting down his right and interest in God, doth not deny or debar others of their privilege. He doth herein express the nature of a true Faith, which is to believe, not only that he is the God of other Men, but that he is his God, and that he was to believe in him, to rest in him, to depend upon him, to look for all good things from him. Hence it is, that the Prophet Daniel praying unto God, saith sometimes; 
h Dan. 9, 17, 18, 19  O our God, and sometimes again, O my God. To say (our God) is a word of Charity: to say (my God) is a word of Faith: the one, respecteth others; the other, reflecteth upon ourselves. When we pray Our Father, we show our love to the Brethren; when we say, My Father, we show our Faith, that we have our part and portion in God as well as others, and are to apply the promises of Grace, (made to all believers) particularly to ourselves, otherwise they cannot help us and avail us. But of this we shall speak more afterward, when we come to the Doctrines.  

The second question answered.  The second question ariseth from hence, that Paul seemeth to make Faith respect the Saints, & so to teach us to believe in them, and to pray unto them. For in the fift verse he saith, he heard of philemon's love and Faith which he had toward the Lord jesus Christ, and toward the Saints. But if the Apostle had meant to teach Faith to men, and to direct us to believe in Saints, he should be contrary to the Doctrine delivered by himself, contrary to the rest of the holy Scriptures, and contrary to the Articles of our Faith. Contrary to himself, because he teacheth, 
i Rom. 10, 13, 14.  that we cannot call upon any, whom we do not know out of God's word, and believe to be both able and willing to help us, saying: Whosoever shall call on the Name of the Lord, shall be saved: how then shall they call on him, on whom they have not believed? Where he reasoneth thus, that we must believe only in God, and therefore pray only to God. He should be contrary to other Scriptures, because we are 
k Heb. 4, 16.  taught by them, To come with boldness to the Throne of Grace; & therefore the invocation of Saints is vain and needless, seeing we have a free access and bold approaching unto God through Christ: again, they are 
l jer. 17 5.  Cursed that trust in man, and make flesh their Arm, and so withdraw their heart from the Lord. Christ calleth us unto himself, and commanded 
m john 16, 20  us to ask the Father in his Name, for the Father himself loveth us. He should be contrary to the Articles of Faith, wherein we are taught to believe only in God, the Father, the Son, and the holy Ghost. Again, such as are not obstinately blinded, and perversely disposed, may easily distinguish the Apostles words, and see that he referreth not Faith both to Christ and the Saints, but Faith to jesus Christ, and love to the Saints. For after that he had commended Philemon, for two chief gifts of God, Faith and Love, in both which, consist the perfection of a Christian man, he assigneth to either of them their proper subject; namely, that Faith is in our Lord jesus Christ, and Charity is toward all the Saints, which distinction and diverse Relation, may appear by the Latin Interpreter, and by their own Rhemish Translation, altering the preposition, and reading it thus; 
n In jesus Christo & in omnes Sanctos.  Love and Faith in jesus Christ, and toward all the Saints. Thirdly, the Apostle elsewhere having occasion to mention these two graces of God, he doth describe them distinctly by their several objects, and expressly referreth Faith to Christ, and love to the Saints, 
o 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 have in the Lord jesus, and love toward all the Saints, I cease not to give thanks for you, making mention of you in my prayers. So in the Epistle to the Colossians, We give thanks to God, even the Father of our Lord jesus Christ, always praying for you: since we heard of your faith in Christ jesus, and of your love toward all Saints. Compare these two places with the words of Paul in this place, and we shall see they serve as a Key to open this, and do utter that plainly which here is spoken more darkly. Thus we see by the way, that the Scripture is the best Expositor and Interpreter of the Scripture, 
p August. lib. 2 the doctr. Christ. cap. 6.  and that which is spoken obscurely in one Book, is made evident and manifest in another. Fourthly, it were not hard to produce and allege sundry authorities and testimonies of elder times, thus distinguish the words as we do, and avouching that no Faith and confidence is to be put in any of the Saints, 
q Theodoret, Ambrose, Theophylact.  as if the Apostle had said; I know how great Faith thou hast reposed in our Lord which hath saved us, and with how great Charity thou hast relieved them that are the Servants of God, and esteem godliness. Lastly, Faith in the Saints cannot be proved, and invocation of them established and grounded from hence, because the Apostle speaketh of the Saints living, not departed; in the Church Militant, not Triumphant: the Saints on Earth, not in Heaven. For the Saints on Earth want our help, and crave our relief to be extended toward them: but they that are in glory and have received their Crown, do not stand in need of our comfort and refreshing: and therefore this is a weak foundation to build the Popish Faith and belief, in Saints that are dead and departed out of this life, seeing the Apostle understandeth 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 philemon's love to the Saints, whereas love is a common debt that we own to all men, as the Apostle saith; 
r Rom. 13, 8.  Own nothing to any Man, but to love one another, for he that loveth another, hath fulfilled the Law. Seeing therefore, love should not be restrained to the Saints, as though we ought to shut up our bowels of pity and compassion from others, and seeing we are not to despise our own flesh, but honour the Image of God engraven in our Nature: how is it, that his love which ought to comprehend all mankind, and enlarge itself to all others, is only mentioned to have been toward the distressed Saints and Members of the Church? The reason is, they which are of the Household of Faith, are tied to us by a stronger and straighter band of friendship and familiarity, and God commendeth them unto us more particularly, and so they ought to challenge the first place, in declaring the fruits of our love. The Apostle doth direct us to this point, when he saith; 
s Gal. 6, 10.  While we have time, let us do good unto all men, but especially to them which are of the Household of Faith. We are charged to love all, but we must love the Saints with a peculiar and special love, even as heirs with Christ, and Members of the same body with us. God requireth of us to love all men as his Creatures, but the godly as his Children. Though therefore our love should be common, and extend itself far and near into all the world: yet there should be certain degrees, and an order in our love should be observed. We are commanded to love all, but we are not commanded to love all alike. We are bound to love the godly and ungodly, but we are not bound to love the ungodly 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 here directed, whom we are most nearly and dearly to love, even those that have Christ dwelling in their hearts, and grace shining in their faces. Contrary to the practice of worldly Men, who only love such as are of this World; their love is like themselves, profane men, a profane love: carnal men, a carnal love: they love evil men for their evil, because they partake with them in evil: they hate the godly for their godliness, because they are unlike them, and will not run with them into all excess of riot, 
t Psal, 38, 20.  according to that which the Prophet hath, They that reward evil for good are mine enemies, because I follow goodness. This agreeth with that which Christ told and taught his Disciples, 
u john 15, 19  If ye were of the world, the world would love his own: but because ye are not of the World, but I have 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 two verses: Now let us come to the observations that arise therein.  

Observations out of these verses.  The words being interpreted, and divers questions answered, let us see what points offer themselves fitly to be deserved. First, he beginneth with a thanksgiving, to teach that it is meet and necessary to give thanks to God for benefits received at his hands, according to the Doctrine of the Apostles 
x 1 Thes. 5, 18  In all things give thanks, for this is the will of God in Christ jesus. We are ready to forget such mercies as we have received, and thereby make ourselves unworthy of further favour. Secondly, consider to whom he giveth thanks, to God: not to any Saint or Angel, or any Creatu●…, to guide us in the performance of this duty. Thirdly, mark the person, for whom, for Philemon: so that we are not only bound to give thanks for ourselves, but for other, especially when we see God's word to bring forth fruit in the hearts of Men. Thus doth Paul in this place, rejoice for the godliness of Philemon, and every where in his Epistles showeth himself exceeding glad for the conversion of Nations and people to the Faith. Thus the Church of the jews 
y Gal. 1, 23.  are said to glorify God, when they heard of Paul's conversion. This is the duty of all Christians, specially of the Ministers, to pray continually for the Flock committed unto them, and to praise the name of God for their increase in godliness.  
Fourthly, observe that first he mentioneth his thanksgiving; then his prayers for him, so that he joineth the one with the other. Whereby we see, that prayers conceived for ourselves or others, are not to be severed from giving of thanks. For no man is so perfect in this life, but be hath need of daily increase in grace: and therefore we must so give thanks for our brethren to God, in regard of the graces of his spirit which they have received, that we also pray incessantly for their growth in those graces. Besides, no man standeth so firmly rooted and grounded in grace, but he may fall, and by his fall have his gifts lessened and diminished, unless he be strengthened and stayed up by the means and helps that God hath appointed: among the which are Prayers, both our own and others.  
Fiftly, he saith his Faith and love were heard off, and spread abroad far and near: so that we see God's graces bestowed upon us, will not be hidden and concealed. We are set as upon a Theatre to be seen, all men's eyes are fixed upon us, all men's mouths will be opened to speak of us, 
z Rom. 1, 8. 1 Kin. 18, 13.  and all men's ears will listen what they can hear of us, even then when they are absent from us. On the otherside, what evil soever we commit, we cannot conceal and cover, we have many eyes upon us we shall have a thousand ears to hearken, and ten thousand mouths to prattle against us, so that we must so walk as we saw many with us, and many saw us how we walk. Sixtly, we see here a notable difference between unfeigned praise, and feigned flattery. The Apostle without any feigning and fawning, rehearseth in this place the commendation of Philemon, 
a 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 stir them up, to continue fast and faithful to the death, and to hasten to the end of the race set before them. But such as flatter and use colourable words are wholly at the beck of others, extolling and admiring whatsoever they do or speak, whether it deserve praise or dispraise. It standeth us upon to consider whom we praise, and wherefore we praise them, that it be for such good things as appear to be in them.  
[I give thanks to my God, etc.] The Apostle finding and hearing of the excellent and worthy graces of God that were in Philemon, was moved with great joy, and thereby stirred up to bless and praise the Lord God. 
Doct. 1. Men ought to take cause of great joy, to see others grow and proceed in good things.  We learn from hence, that all Christians (especially Teachers) are greatly to rejoice and praise God when they see, or know, or hear, that professors prosper and grow forward in heavenly graces. It is a matter of great joy and comfort to see men grow in graces as they do in years, and to increase in heavenly things as they multiply their days. When the Prophet David saw the forwardness of the people in offering willingly unto the Lord, with a perfect heart for the building of the Temple; 
l 1 Chron. 29, 10.  He rejoiced exceedingly, and blessed the Lord before all the Congregation. And Psal. 122. I rejoiced 
m Psal. 122, 1.  when they said unto me, Come, let us go into the house of the Lord. The Apostle writing to the Romans, giveth thanks through jesus Christ for them all, 
n Rom. 1, 8.  Because their Faith was published throughout the whole world. When the Churches of judea heard that Paul a Persecuter was converted to the Faith, and made a Preacher of the Faith, which before he destroyed, 
o Gal. 1, 22, 23  They glorified God for him. The Apostle john, writing to an elect Lady whom he loved in the truth, saith; 
p 2 john 4, & 3 john 3, 4.  I rejoiced greatly that I found of thy Children walking in truth, as we have received a Commandment of the Father. And writing to Gaius, he saith, I rejoiced greatly when the Brethren came and testified of the truth that is in thee, how thou walkest in the truth: I have no greater joy than these, to hear that my Sons walk in verity. By these several places alleged, as by so many witnesses produced, we see that it is our duty greatly to rejoice when we behold the gospel flourish, and the professors of the Gospel grow forward in good things.  

Reason. 1.  And there are many reasons to warrant and confirm this Doctrine. First, it serveth exceedingly to advance the glory of God that men grow in godliness, which ought to be an effectual reason to move us to rejoice: for what is there, that should more cheer and rejoice us, then when Gods Name is magnified, and his truth extolled among the Sons of Men. In all things that we do, if we do them aright, we should aim at God's glory. Now, as the Name of GOD is blasphemed by careless and wicked professors, (the Apostle 
q Rom. 2, 24.  charging the jews, that through their evil life, the Doctrine of God was slandered:) so on the other side, God is greatly honoured, when our deeds accompany our words, and a godly life adorneth and garnisheth a good profession, according to ihe commandment of Christ; 
r Math. 5, 16.  Let your light so shine before men, that they may see your goodworkes, and glory your Father which is in heaven.  

Reason 2.  secondly, the forwardness of one, is a notable means to draw forward another. For as one wicked man maketh another, and he that is seduced, is an Instrument to seduce another: so he that is truly converted, will not rest in the quiet fruit and inward comfort of his own conversion, but labour to convert others, and so make them partakers of that comfort which they have found. The Apostle writing to the Thessalonians, saith of them; 
s 1 Thes 1, 6, 7  Ye became followers of us and of the Lord, and received the word in much affliction, with joy of the holy Ghost, so that ye were as ensamples to all that believe in Macedonia and in Achaia. They that are gained to the faith, will be means to gain others, so that the winning of one is the gaining of another. This we see in the conversion of the Apostles. When Andrew was brought to Christ, 
t john 1, 41, 43, 45.  He found his Brother Simon first, and said unto him, We have found that Messiah; which is by interpretation, that Christ. So when Christ called Philip, and said unto him, Fellow me: Philip found Nathaniel, and said unto him, We have found him of whom Moses did write in the Law, and the Prophets, jesus that Son of joseph, that was of Nazareth. The like we see in the Woman of Samaria, when Christ had preached salvation unto her, and offered unto her the Water of life, that she should thirst no more; 
u john 4, 28.  she left her Waterpot, and went into the City, and said to the men; Come see a man which hath told me all things that ever I did, is not he that Christ? Being moved herself, she moved others: being drawn, 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 means that are brought and offered unto them. The Apostle calleth the Phillippians his brethren beloved and longed for, his joy and his Crown: wherein he accounteth their growth, his honour: their increasing, his rejoicing: their faith, his hope: their flourishing, his felicity: so when he had praised God for the zeal of the Thessalonians, in receiving the word, in following other Churches, and in suffering affliction for the Gospel's sake, he addeth this reason; 
x 1 Thes. 2, 19 20.  For what is our hope, or joy, or Crown of rejoicing? Are not even you it, in the presence of our Lord jesus Christ at his coming? Yes, ye are our glory and joy. He doth not make the matter of his glorying, and the occasion of his rejoicing to be his calling, so much as the fruit of his calling: he doth not comfort himself so much in his Apostleship, as in the effect of his Apostleship; that is, the conversion and salvation of the Thessalonians. If a man have never so high and eminent a calling in the Church or Commonwealth, he cannot comfort himself so much therein, as when he seethe the blessing of God upon his labours, when he remembreth he hath kept a good conscience therein, 
y 2 Cor. 1, 15.  and considereth he is to God the sweet savour of Christ, in them that are saved, 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 increase of the earth, that yieldeth usury, advantage, and increase when it is sowed. So it fareth with the spiritual Husbandman, whose labour is greater & oftener, enduring all the year long, whose patience is greater in waiting for the early and latter rain, whose gain and profit is less in tilling a dry and barren soil, that yieldeth little or no increase, but a crop of cares, a bundle of Briars and Bushes, and an Harvest of Thorns and Thistles, that are reserved for the fire.  

Reason 4.  Lastly, the graces of God, and the growing in these graces, are fruits of their election, and seals of their salvation, so that the Angels in Heaven rejoice at the conversion of a Sinner. Every 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 assurance. For if these things be found and abound in us, 
z 2 Pet. 1, 8, 10.  they will make us neither to be idle nor unfruitful in the acknowledging of our LORD JESUS CHRIST, but give us a comfortable assurance of our eternal election and effectual calling. So the Apostle giveth thanks for all the Thessalonians, making mention of them in his prayers, and remembering the efficacy of their Faith, the diligence of their love, and the patience of their hope: 
a 1 Thes. 1, 3, 4.  by all which he gathereth assuredly, as building upon certain knowledge, that they are elect of God. Now then, to lay these reasons together, and to gather them as upon an heap: seeing nothing bringeth greater glory to God among men, nothing serveth better to draw on others, nothing ministereth greater joy to the Teachers, nothing sealeth up more surely their salvation, than the increase of his Kingdom, the growth of the Saints, and the enlarging of the bounds of the Church; it followeth, that all God's Children must show their joy and gladness, when they see any to increase in the obedience of the Gospel, to grow in grace, and to proceed constantly in the truth of God,  

Use 1.  The Uses remain to be considered and learned of us. First, we see that the principal and chiefest thing which the Minister should seek and search after, is the profiting of his people, and the building up of the Kingdom of God among them. For his joy in their growth, and his comfort in their conversion, will cause him above all things to labour after it. There is no comfort in the Minister like to this comfort, when he seethe the fruits of godliness, as it were the marks of God's 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 whither, but to grow; what joy hath the Shepherd like to this, when he seethe the flock not to be infected, but to flourish: not to be rotten and scabbed, but to be sound and whole: not to decrease and decay, but to increase and to bring forth thousands and ten thousands in our streets. What greater delight hath the Nurse, then to see her child live in health, grow up in strength and stature and prosper in the world? So there is no comfort like to this comfort, no joy like to this joy, no delight like to this delight, to behold the harvest of the Lord, the sheep of Christ, the Children of God, to flourish and to increase more and more to grow from faith to faith, & from grace to grace, 
b Ephe. 4. 13.  until they all meet together unto a perfect man; and unto the measure of the age of the fullness of Christ. Hence it is, that after the Apostle had testified his joy and thanks to God for the faith and love of the Colossians he addeth: 
c 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 wisdom and spiritual understanding, that ye might walk worthy of the Lord, and please him in all things, being fruitful in all good works, and increasing in the knowledge of God, and let us by this example comfort ourselves in such as increase in good things, and pray for such as are coming forward. We live in a decaying and declining time, wherein many have forgotten their first love: we see the cold season and Winter of all Godliness, wherein men are frozen in the dregs of sin We may behold with our eyes (if we be not stark blind) a general wasting, languishing, and consumption of the heat and heart of Religion. If then in this common pining of the vital parts, we may discern any reviving and refreshing to appear, or any flourishing of Godliness (which seemed dead at the root) to spring up, let it be a comfort unto us, and teach us to give God the glory, who maketh light to come out of darkness, and life to arise out of death. This serveth to reprove those that never desire the profiring of their people, nor regard what their estate, and how their standing is in heavenly things: they never consider whether they go forward or backward: whether they grow upward or downward, to Heaven or to Hell, to God or to the Devil, to Salvation or to damnation. These are they that feed themselves to the full, but regard not to feed the flock over which the holy Ghost hath made them overseers. These are they that live of the Altar, but care not to minister at the Altar: they will be sure to reap carnal things but they have no conscience to sow spiritual things. They live of the Gospel, but they will not preach the Gospel. The Apostle testifying his longing and thirsting after the salvation of the Church, said, I seek not yours but you. But these men, if they would speak the truth from their hearts, might say: we seek not you, but yours, we care not what become of you, so that we may find the sweetness of that which is yours. How far are these from the zealous affection of the same Apostle, who became all things to all men if by any means he might save some: he teacheth that a necessity lay upon him to preach the Gospel, and denounceth a woe upon himself if he preach not the Gospel. Let us all in our places follow his example, and pray unto God to give the grace of conversion to turn the hearts of men to the saving knowledge of the Gospel: and where he hath granted this mercy let us pray him to increase it more and more, and to continue it unto the day of jesus Christ.  

Use 2.  Secondly, as the growing in good things is matter of joy, so on the other side, it is caused of great sorrow and grief of heart, when the professors of the saith, and hearers of the word, and such as seemed lovers of the truth, do not profit, but revolt: do not go forward, but go backward, do not grow better and better, but become worse and worse. It must not seem strange, that great sorrow ariseth unto the servants of God, when men do not profit in good things. We see what worldly sorrow is found in worldly men that causeth death: the least occasion of loss, the least feeling of trouble, the least crossing of their humours can draw from them abundance of tears. But such as are led by the spirit of God, are spiritually minded, 
d 2. Cor. 7. 10.  they have godly sorrow that causeth repentance unto salvation not to be repent of. This was in the Prophet David, when he saw a decay in Godliness, and a growing in wickedness, 
e Psal. 119. 136.  mine eyes gush out with Rivers of water, because they keep not thy law. This was in the Prophet jeremy, 
f jer. 9 1. and 4. 19  O that mine head were full of water, and mine eyes a fountain of tears, that I might weep day and night for the slain of the Daughter of my people. This was in Christ our Saviour when he came near to jerusalem, he beheld the City and wept for it, 
g Luke. 19 41. 42.  O if thou hadst even known at the least in this day those things which belong unto thy peace, but now are hid from thine eyes. This was in the Apostle Paul when he saw the revolting and backsliding of the Galathians, 
h Gal. 4. 19 and 5. 7.  O my little Children, of whom I travail in Birth again, until Christ be form in you: I am in fear of you, lest I have bestowed on you labour in vain: ye did run well, who did let you that ye did not obey the truth? This is a special note to discern and distinguish true Pastors from hirelings, and faithful shepherds from Wolves: for the true Ministers of Christ are inwardly touched and grievously pained to behold the present sins of the people, and the future judgements of God hanging over their heads. This is a great grief of heart and goeth near them, to see so little growth of Godliness, so little fruit of their labours, so great increase of all ungodliness. This reproveth those that make a mock of sin, and can laugh as heartily at the committing of iniquity, as at the best jest and the greatest sport. If we begin once to laugh at sin, we will not make any conscience to commit it. When once we do not stick to jest 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 practice. The very Heathen 
i Plutar. in Solone Valer. Maxim lib. 2. Cap. 6.  saw thus much that had but half an eye, that if they suffered evil to be committed merrily and in sport, they should find it practised in their earnest contracts & common affairs. And many of the heathen by other Heathen are commended, 
k Tacit. in his description of Germany.  among whom vices were never laughed at. But how many are there among us that would be counted and are indeed called Christians, who come far behind the blind Infidels, who are open jesters at evil, and deriders of good. This laughing is the beginning of evil, when jests turn to good earnest, and words into deeds. These men are far from the practice of those whom we heard before commended out of the word of God, and from the Godly affection of David and jeremy, of Paul and Christ himself, who mourned in soul to behold the sins that reigned and were commonly practised in their days. This is a notable sign and assurance to our own hearts that we hate them indeed when they do draw out of us buckets of water and rivers of tears. This grief of heart was in the Apostle writing to the Phillippians, when he saw the lose behaviour of of many that professed Christ in word, but denied him in deed, of whom he saith, 
l Phil. 3. 18.  Many walk, of whom I have told you often, and now tell you weeping, that they are the enemies of the Cross of Christ, whose end is damnation, whose God is their belly, whose glory is to their shame, which mind earthly things. Now it cannot be but the hearts of the faithful Ministers and godly brethren, will be greatly grieved and vexed, when they see God dishonoured by our careless walking, and standing still idle all the day long without a labouring in his Vineyard: We must daily increase and grow strong in faith, or else we decrease and grow weak in saith. If we wax not every day better, we fall to be worse and worse. We never stand at one stay. If we walk not forward, we run backward, like the water of the Sea, that if it do not flow, it ebbeth: or like unto the life of man, if strength increaseth not, it decayeth. So then, if any would come to man's full and perfect stature, he must grow up by little and little, from one measure to another: So if any would 
m Ephe. 4. 15. 16.  become a perfect man in Christ, he must follow the truth in Love, and in all things grow up into him, which is the head; that is, Christ, by whom all the body being coupled and knit together by every joint, receiveth increase of the body, unto the edifying of itself in love. Let us therefore take heed to ourselves, that we grieve not the hearts of the faithful, and by our sins, quench their affections toward us, as it were by pouring Water upon them. Let us seek to grow up in knowledge and in obedience, that we be not as Dwarves or Urchins, never coming to any growth, nor profiting any whit in the School of Christ; nor be as idle Drones, that never labour, but live unprofitably to themselves and others.  

Use 3.  Thirdly, it is the duty of all God's people, by striving to go forward in good things, to delight the hearts of their Teachers, and the rest of the Brethren. So long as we increase and proceed unto a perfect man, and unto the measure of the age of the fullness of Christ, that we be henceforth no more Children, wavering and carried about with every wind of Doctrine, by the deceit of men, and with craftiness, whereby they lay in wait to deceive, we make Christ glad, we rejoice the Spirit of God, we make glad the Angels, we comfort and cheer up the hearts of the godly, and we bring that peace to our own hearts, which passeth all understanding. On the other side, if we grow backward, and decline by little and little from the holy profession of the truth, which we have received, we crucify Christ, we quench the Spirit, we grieve the Angels, we offend the faithful, and we wound our own Souls. This duty urged from this Doctrine, reproveth sundry sorts of people, that do not desire to delight the hearts of those that have instructed them, and to comfort them that have laboured in the word and Doctrine among them.  
First, such as have continued long in the Church, and grow in years, but not in knowledge. What comfort can these men bring to their Teachers and instructors, when no increase is seen, or can be marked in them? It is a common, but a most fearful sin, not to profit and proceed in the ways of godliness: and yet it is to be feared, that not one of an hundred cometh with any desire of instruction, with any care of sanctification, with any purpose of reformation, with any hunger after salvation. If men go to the the Market to buy their provision, and to supply the necessities of the body, we see what they bring home, we see they return not empty, we see they come back laden. But when they go to the House of God, and frequent the exercises of his word, how often do they return with empty hands; nay, with empty hearts, nay, with hard hearts, and so worse than they came unto them? This is it which the Apostle 
n Heb. 6, 7, 8.  teacheth. Hebr. 6. The earth which drinketh in the Rain that cometh oft upon it, and bringeth forth Herbs meet for them by whom it is dressed, receiveth blessing of God: but that which beareth Thorns and Briars, is reproved, and is near unto cursing, whose end is to be burned. Secondly, hereby is condemned the want of the fruits of kindness toward the Pastors, whereby they may be encouraged, and made cheerful and comfortable in their calling. Some there are, whom we may well account of the better, or (at least) none of the worse sort, who abstain from hurting, wronging, and molesting their Ministers, but they withal, abstain from showing succour, help, or countenance toward them: they will indeed do them no evil, but likewise they will do them no good, contemning them in their heart: they will not be open enemies, professing hatred toward them, but withal, they are not their friends to give them any comfort, they use them strangely and uncivilly, as base abjects in their sight, when as their calling is as much honoured and magnified in the word, by the mouth of God, as any calling under Heaven.  
This was the sin of the Corinthians for a time, who wanted love & kindness in supporting the Apostle under the weight of his calling, so that he was constrained to stand upon the commending of himself, and the extolling of his Ministry, 
o 2 Cor. 12, 11  I was a fool to boast myself, ye have compelled me: for I ought to have been commended of you, for in nothing was I inferior unto the very chief Apostles, though I be nothing. This also the same Apostle complaineth of in another place, 
p 2 Tim. 4, 16  At my first answering, no man assisted me, but all forsook me, I pray God that it may not be laid unto 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 would not disclaim him, so likewise they would not assist him. Of this sort are many that live among us, who think they have discharged a worthy duty toward the Minister, if they do him no harm, if they offer him no wrong, if they abstain from injury toward him. It was far otherwise with the Galathians, who loved Paul so dearly and entirely, that they accounted nothing to be too precious for him, 
q Gal. 4, 14, 15  The trial of me which was in my flesh, ye despised not, neither abhorred; but ye received me as an Angel of God, yea as Christ jesus: what was then your felicity? For I bear you record, that if it had been possible, ye would have plucked out your own eyes, and have given them unto me. But in these days wherein we live, it were well, or not much amiss for the faithful Ministers of the Gospel, if such as should support them, would not subvert them; if such as should help them, would not hinder them; if such as should raise them up, were not ready to cast them down; and if such as should refresh them, were not rather given to revile them, and disgrace them. Hear than is condemned all hard and bitter dealing toward them (whereby their calling which is an honourable office, is made an irksome burden unto them to bear) against such as taunt and scorn them, that jest and mock at the work of their ministry, which is the wisdom of God, and the power of God, against those that delight to vex the servants of God, to mingle their bread with gravel, their drink with gall, and their life with reproach. This made the Prophets and Apostles cry out continually, to see themselves abused, their Ministry contemned, the word of God himself refused, & all Religion profaned. When Eliah saw that the children of Israel had forsaken the Covenant of God, cast down his Altars, and slain his Prophets, he desired God to kill him, 
r 1 King. 19, 4  It is now enough, O Lord, take my soul, for I am no better than my fathers. The prophet 
s Esay 65, 2. & 53, 1. & 49, 4.  Esay saith, I have spread out my hands all the day to a rebellious people, which walked in away that was not good, even after their own imaginations. Lord, who hath believed our report, and to whom is the arm of the Lord revealed? I have laboured in vain, I have spent my strength in vain, and for nothing, but my judgement is with the Lord, and my work with my God. The Lord saith to Ezekiell, 
t Ezek. 33, 31, 32.  The Children of thy people talk of thee by the walls, and in the doors of houses, they sit before thee and hear thy words, but they will not do them, for with their mouths they make jests, and thou art unto them, as a jesting song of one that hath a pleasant voice, and can sing well, for they hear thy words, but they do them not: and when this cometh to pass (for lo it will come) then shall they know, that a prophet hath been among them. So when Paul came to Athens, 
u Acts 17 18.  and saw the City full of Idols, he preached unto them the knowledge of God, and the resurrection of the dead, but they said, What will this babbler say? And others, worse than those that scorn and scoff at the word of life (which they should hear with fear and reverence) are fallen into this horrible depth of sin, that through malice to the word itself, do come unto them to hear them, not to learn, but to trap and entangle them; not to edify themselves, but to misreport and accuse them; not to receive profit, but to find occasion to persecute them, as the jews did with Christ and his Apostles, who came not to hear them, but to tempt them; not to believe them, but to belie them. Many such jews and judasses' we meet withal in our days, who are so far from rejoicing the hearts of their Ministers, that they may do the work of their calling willingly, not grudgingly; cheerfully, not heavily; 
u Heb. 13, 17.  with joy, not with greefel; that they think it a great duty done unto them, if they do not disgrace them, or molest them: It is a great sin not to help them, not to countenance them, not to stand with them in good causes, but to suffer every base companion, and beastly liver, to insult upon them as their footstool: but it is more grievous to scorn them, and deride them, to make them their Tabletalk, and their Tavern-talke, to declaim against them from the Tribunal of their Alebench: but it is most fearful of all, to come to them, to catch them, and entrap them; to hunt after words and Syllables, and to wrest them against the mind and meaning of the speaker. Let us beware of these sins, let us not be in the number of such as are set down 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 rejoice them; surely, they shall be guilty of a sorer and severer punishment that malice them, that mock them, that misinform others of them, and every way misuse them, and contemn them.  

Use 4.  Lastly, seeing we are all bound to rejoice in the proceeding of the faithful, it followeth from hence necessarily, that we are not to envy 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 increase in others then in themselves, by and by they grudge and repine at it, and have their own eye evil, because the Lord's eye is good. These are like to those Labourers, that were hired into the vineyard, who when they saw such as were hired about the eleventh hour to receive their penny, and to be made equal with them, who had borne the brunt and burden of the day, 
x 1 Mat. 28, 20, 11.  and had endured the heat and sweat of the work, they envied at the Servants, and murmured against the Master of the house. We must envy no man's good, we must repine at no man's Salvation. The calling and conversion of the Gentiles, 
y Acts 11, 3. & 15, 1.  was such a stumbling-block in the way, and n Moat; nay, a Beam in the eyes of the jews, that they had rather renounce the Gospel, and departed from Christ, then to receive them into a fellowship of the same Faith, and make them partakers of the Kingdom of Heaven. So did the Scribes and Pharisees 
z Math. 9, 11. Luke 7, 39  take it grievously, that the grace of God, and Remission of sins, and the Mysteries of Salvation, should be preached and published to Publicans and Sinners. There is no gift or benefit bestowed upon any, but it is given for the good and comfort of the whole Church, so that we should rejoice therein, not repine thereat, forasmuch as we have our portion and profit in it. Nevertheless, what is more common and usual, then to make the blessings of God upon others, a great eyesore unto ourselves? Such as are dull and backward themselves, cannot abide those that are forward: They that are ignorant, think all others to have too much knowledge: They that are cold and slothful in the matters of God, do carp and cavil at the zeal which they see in others, and think them to be too hasty, too earnest, too precise. Hence it is, that oftentimes the Husband checketh the Wife; the Father controlleth the Son; and one Friend tebuketh another, as running too fast, and shooting beyond the mark. Howsoever this is not greatly to be feared in our days, wherein few run at all, & many stand still, wherein few shoot at the mark; yet if it were so, it is better to be a little too forward, then to be too backward; to have a little too much zeal, then to be stark cold, as many; or lukewarm as the most are. We see this in the state of a man's body, it is easier to work an evacuation 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 gross & superfluous humours when they abound, then to repair and restore Nature when it is decaying and consuming. It is much easier to take away the sharpness of an edge tool, then to set a sharp edge on that which is blunt & dulled. It is easier to pull down a part of the building which is overmuch, then to lay a new foundation. If there be one among us that seeketh to be too just, and aimeth at a righteousness above the Law, there are a thousand that come too short, and fail in that which is required of them. It is a most blessed thing to keep the Golden mean between too much and too little. It is easier to bring him that is in the excess to the mean, then to reduce him to the mean, that is in the defect. When a man lieth dead in sins and trespasses, and hath no spark of the life of God in him, to bring such an one to true godliness, 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 grown stark cold; nothing is harder than to restore such a one; it is as much as to work a wonder and miracle. But when our zeal is grown to be a little too hot, and our edge made somewhat too sharp, it requireth no great labour, it asketh no great pains to reduce us back again, and to make us return home the way by which we went. There is no cause therefore, that we should so rashly and outrageously bear ourselves toward those that climb up a step too high, and bear themselves a little too forward: let us rather examine ourselves, and consider whether we do not ourselves many ways fail of our duties; so that we may say, and say truly, we are unprofitable servants. Let us never envy or grudge at the good of others, remembering always, that what grace soever is granted to one member, is given to the whole body, and to every particular member of the body; As he that doth good to the eye, doth good to the whole body, & the benefit redowndeth to the hand and foot. Thus it is in the mystical body of Christ, 
a Rom. 12, 5.  We being many, are one body in Christ, and every one, one another's Members. We see in the Acts of the Apostles, 
b Acts 11, 18.  when the Disciples had heard, that Peter was called and warned by an Heavenly Vision, to preach to Cornelius, and other Gentiles, they held their peace, and glorified God, saying; Then hath God also to the Gentiles granted Repentance unto life. Thus much of the joy and Thanksgiving of the Apostle; Now let us see to whom he gave thanks, set down in the next words.  
[I give thanks to my God.] Hear is the first illustration of the Apostles Thanksgiving, declaring to whom it is made, to wit; to God. The Apostle giving Thanks, and praising God, he calleth him, his God. He saith not simply, I give thanks to God, but particularly; I give thanks to my God. He calleth him his God, and applieth the promises of the gospel made to all that believe peculiarly and especially to himself. 
Doctrine 2. It is the nature of faith, to apply the promises and mercies of God to our own selves  Whereby we see for our instruction, that the nature and property of a true and lively faith, is, to apprehend and apply God and his promises particularly to ourselves. It is a duty required of us, to labour for that faith which may be as an hand to lay hold on the mercies of God, and to appropriate them unto ourselves. This we see in the vow of jacob, 
a Gen. 28, 21.  If God will be with me, and will keep me in this journey which I go, and will give me Bread to eat, & clothes to put on, so that I come again unto my Father's house in safety, then shall the Lord be my God. This special application we see oftentimes in David, 
b Psal. 22. 1. & 104, 1.  My God, my God, why hast thou forsaken me? And again, O Lord my God thou art exceeding great. The same appeareth in Thomas, one of the twelve; when Christ (who will not break the bruised Reed, nor quench the smoking Flax) had respect to the weakness of his Faith, and bade him see the print of the Nails in his hands, and put his Finger into his side, he cried out, 
c john 20, 28.  Thou art my Lord and my God. This Christ practiseth himself, and teacheth others, when he said to Mary, 
d john 20, 17.  Touch me not, for I am not yet ascended to my Father; but go to my brethren, and say unto them; I ascend unto my Father, and to your Father; and unto my God, and to your God. The Apostle Paul, speaking of Christ, and the benefits which he reapeth by him, saith, 
e Gal. 2, 20.  I am crucified with Christ, but I live, yet not I any more, but Christ liveth in me: and in that I now live in the flesh, I live by the faith in the son of God, who hath loved me, and given himself for me. And in another place, 
f 1 Tim. 1, 12.  I thank him which hath made me strong, that is, Christ our Lord, for he counted me faithful, and put me in his service. All these consents of the holy Scriptures, serveth to confirm us in this truth, that true Faith standeth in a particular applying of the general promises of the Gospel.  

Reason 1.  The Reasons will make this yet more manifest unto us. For first, every one that shall be saved, must have a particular Faith of his own, and not satisfy himself with the Faith of another. No man can be saved by another man's believing, no more than be nourished by another man's feeding. The Prophet Habbakuk teacheth this point evidently, saying; 
g Hab. 2, 4.  The just shall live by his own Faith. Faith is the work of the Spirit in the heart of man, so that if it must be in the hearts of every one of us, it followeth that it must be special.  

Reason 2.  Secondly, true Faith giveth sound comfort, and worketh peace with God; this is the property of that Faith which we must have in us. But comfort cometh unto us, by hearing of a promise made to others, not belonging to ourselves. What consolation of heart can this work in us, to know that others shall be saved? This the Apostle speaketh of, Heb. 6. God willing more abundantly 
h Herald 6, 17, 18  to show unto the heirs of promise, the stableness of his counsel, bound himself by an Oath, that by two immutable things, wherein it is unpossible that God should lie, we might have strong consolation, which have our refuge to lay hold upon that hope that is set before us. No man receiveth comfort by the riches of another, himself being poor: or by the honour of another, himself living in disgrace: can so no man can feel any comfort by the Faith of another, so long as he wanteth Faith himself, to apply Christ unto himself. Seeing then, that every man must attain to salvation by his own faith, which is able to minister comfort unto him in the time of need, we see that Faith consisteth in applying the mercies of God unto our own selves.  

Use 1.  The Uses of this Doctrine are now to be considered and stood upon, that so we may understand how to apply this applying of Faith unto ourselves. First, this confirmeth the form and manner of speech, used in the Articles of Faith, wherein every one is taught to say; I believe in God; Not, We believe in God. For howsoever we are to pray for others as well as for ourselves, and are taught to say; Our Father which art in Heaven; yet, when the question is of our Faith, we must say, not [We believe] but [I believe.] We pray for others, but we believe for ourselves. The like is to be said of every principle of Faith, every man must hold them all, and believe them all. This overthroweth the Doctrine of the Church of Rome, which teacheth a general and implicit Faith to be sufficient for us, to justification and Salvation. For they teach, if a man can say, I believe as the Church believeth, though he know not how or what the Church believeth, though he understand nothing, though he be able to apply nothing unto himself, he hath a good faith, and by that faith may be saved.  
Answerable to this Divinity, 
i Bellar. de justif. lib. 1. cap. 7.  are the jesuits and Schoole-mens damnable and devilish positions, which maintain; that the people are not bound to know what the matters of Faith be; that ignorance is better than the knowledge of them; that they need not inquire after them; and that Faith is better defined by ignorance, then by knowledge. Hence it is, that they commend the Collier's Faith, 
k Apol. translated by Staplet. part 1. page 53  who (as the tale is told) being at the point of death, and tempted of the Devil what his Faith was? Answered, I believe and die in the faith of Christ's Church; but being again demanded, what the faith of Christ's Church was, that faith (said he) that I believe in: and thus the devil getting no other answer, was overcome and put to flight. This fable hath been so long told and related among them, that now themselves begin to believe it to be a truth; as a liar by often telling an untruth, beginneth to think it may be a true tale. This Collier's faith is the popish Creed, which being founded in ignorance, is too weak a shield to quench the fiery Darts of the Devil, and to resist his temptations. Thus true faith is suppressed, & ignorance is set on foot by these ignorant Teachers, who as they are blind themselves, so they would put out the eyes of others. They require no knowledge of the things we pray for, 
l Rhem. annot. on 1 Cor. 14. & on Luke 12, 11.  but prefer ignorance: they require no ability to profess the particular points of our faith, but in gross and general. This ignorance is plentifully condemned in the Scriptures. We are taught, 
m Col. 3. 16. 1 Pet. 3, 15.  that the word must dwell plentifully in us, and that we must be able to give an account of the hope that is in us, to them that shall require an answer of us. We are taught 
n Math. 22, 29 Rom. 15, 4 Hebr. 5, 11. john 5, 39  that ignorance is the Mother of all evil, the root of all error, the cause of all unbelief, and that whatsoever things are written afore hand, were written for our learning, that we might have comfort and believe.  
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 Armour when they should enter the battle; like thieves, that put out the Candle which serveth to discover them. To conclude, let us know that an ignorant faith is no faith, for where there is no knowledge, there can be no faith. But such as live in the Church of Rome, being blindly led of blind Teachers, do know nothing to their comfort, they have the key of Knowledge taken from them, they are nuzzled and encouraged in ignorance, they hear it magnified and extolled unto the skies. Some of them pretend the reading of the Scriptures in the mother tongue, and in the translation that all may understand, to be a principal cause of heresy. Another shameth not to avouch, that it was the invention of the Devil, to permit the people to read the Bible. Another blusheth not to write, that he knew certain men possessed of a Devil, because being but Husbandmen, they were able to discourse of the Scriptures. They teach, that it is Heresy for a Layman to dispute in a point of faith. These men speak not by the spirit of God, but utter the devils language, and instruct the people in the Collier's Creed. It is written of Timothy, 
o 2 Tim 3, 15.  that he was trained up of a child in the knowledge of the Mysteries of Religion. It is written, 
p Deut. 29, 29  that the things revealed, belong to us and to our children. In former times, the Doctrines of godliness, and several points of religion, were known of all, and the lowest of the people reasoned of them, 
q Chryso. hom. 3 in Lazarum. Aug. tract. 21. in joh.  and their Bishops exhorted them thereunto; ask why they are uttered, if they may not be known? Why they have sounded, if they may not be heard? And wherefore are they heard, but that we should understand them?  

Use 2.  Secondly, seeing it is the very form of faith to receive and apply: this teacheth, that it is not enough for men to have an historical faith to believe those things to be true which the word teacheth, touching God, Christ, faith, Eternal life, and such like; but we must apply them to our own hearts, & have a particular faith of them: otherwise, we may be sent to School to learn faith of the Devils, who go so far. And howsoever some may think it to be a very gross and homely comparison, to compare men to the Devils, yet if we examine the faith and practise of wicked and carnal men, we shall easily perceive, not only that the Devils are equal unto them, but do go many degrees before them. For first, the Devils understand the Law and the Gospel: They know the end of the one, and the use of the other: They give assent to the Covenant of Grace that it is true, they know that it is certain & sure, and that God will give remission of sins, 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 Gospel concerning Christ, 
r Mark 1, 24. & 3. 11 Luke 4, 41.  I know thee what thou art, even that holy one of God; thou art the son of God, thou art that Christ. And the Apostle james, speaking of such as gloried in a false faith, but wanteth the true Faith, sayeth; Thou believest that there is one God, thou doest well: 
s james 2, 19  the Devils also believe it, and tremble. He setteth down a chief point of Religion which the Devils believe, concerning the unity of the Godhead; and this faith of the Devil, is not to be restrained to this one principal point, but it stretcheth to the whole Doctrine of faith: so that he setteth down expressly this one ground & foundation, instead of the whole body of Christianity. For the Devils do not only believe that there is one God, who hath created all things, and governeth all things, and shall judge all the world; but that there is one Christ, one Saviour, one Redeemer. And this is a sure reason that they know this great Mystery of godliness, God manifest in the flesh, because they seek to overthrow, destroy, and deface it by contrary errors. But how many are there among the sons of men, that take themselves to be great Christians, and think they are better than the Devils that know not these things? Are there not many that are among us, and live in the bosom of the Church, who would defy them that should charge them to come behind the Devils, & yet know not the Doctrine of the Trinity, the person of Christ, the union of his Natures, the end of the Law, the Sacraments of the Church, the Covenant of the Gospel, the Nature of Faith, the justification of a Sinner, and the way of salvation?  
Again, the Apostle teacheth, not only that the Devils believe the things that are written in the scripture, but likewise that they tremble at the judgements of God contained in the scripture. They know the promise of the Gospel, they hear of remission of sins, they believe there is in eternal life which the blessed of the Father shall inherit, but they feel no joy in it, they receive no comfort by it, they are never a whit delighted with it, because they know themselves separated from it, and to be reserved for the wrath to come; as we find it uttered of the Devils through the mouth of the possessed, 
t Math. 8, 29.  Why art thou come to torment us before our time? Whereby they acknowledge, that they looked for ●he accomplishment of threatenings, and the feeling of torments, but they would have the time prolonged and put off so long a● they could: And we see that they believe all matters of Faith to be true, but ●…y are not persuaded, nor cannot believe, that they pertain any thing at all unto them: They have no hope of mercy, they have no assurance of pardon, they have no expectation of salvation. Now, as they believe that the promises of God do not concern them, so they know that the threatenings of God shall certainly come upon them, and that eternal torments are prepared for them, which is the cause of their fear and trembling. But how many wicked men are there that live in sensuality, and are drowned in security. They are resolved to lie still in sin, and yet consider not what hangeth over their heads. Tell the Devils of their estate wherein they stand, and they tremble; Tell the ungodly of their condition, they are careless. The Devils in remembrance of judgements, despair; the ungodly presume. The Devils are constrained to confess that God is just, the ungodly wash it away and say; tush God is merciful. Thus doth Satan besot and bewitch the Reprobate, & teacheth them a lesson which he could never learn himself; namely, that God's word is not all true, and that the threatenings there pronounced, shall not fall upon them, and therefore we see, such as are taught and reproved by the Ministry of the word, either to be as senseless blocks not moved at all with them, or as open blasphemers, reviling and railing at the word. These are notable and forward Scholars, and have profited deeply in the devils School, they are grown to be more cunning than their Master, and have outgone him in their profession, and therefore they must be as near condemnation as he. This faith then to believe that part of God's word, which consisteth in believing God's vengeance and threatenings is hardly to be found among the ungodly, and therefore the faith of the Devils is more perfect; which should teach us to labour that our faith may exceed and go beyond the Devils, and that we may seek to apply the merciful promises of God to ourselves, and so to find comfort in them, which the devils want. We must not only say, Christ gave himself, but he gave himself for me; It is not enough to say he loveth man, but he loveth me; he is a Saviour, but he is my Saviour; he is a Redeemer, but he is my Redeemer; he forgiveth sins, but he forgiveth me my sins. It is not enough to say, he saved others; but we must say, he saveth me: he is not only the God of others, but he is my God, and my Lord. This was the comfort that David felt, when he saith; 
u Psal. 18, 2.  The Lord is my Rock and my Fortress, my God, and my strength, my shield, the horn of my salvation, and my refuge. It is the tenor of the Covenant that God made with Abraham, and all believers, 
x Gen. 17. 7.  I will be thy God, and the God of thy seed. If then God have promised this mercy, and spoken peace unto our Consciences, saying to every faithful person, I will be thy God; why should not every believer take hold of this, and say; The Lord shall be my God, as I am one of his people? This is not to offer injury to other men, or to make him peculiar to ourselves, but to leave him the same to others, that he is to us, as every man enjoyeth the light of the Sun, without excluding others from the use thereof.  

Use 3.  Lastly, we learn that it is no Doctrine of pride and presumption, to teach assurance, confidence, and certainty of Faith, that every one should believe that God is his God, that Christ is his Saviour, that the Holy-Ghost is his sanctifier, that forgiveness of sins, and eternal life, shall be given unto him. If we believe not this, we believe nothing; if we deny this, or doubt of this, all our Faith is in vain. For, as we pray for the forgiveness of our own sins, so we must believe the forgiveness of our own sins. The promises of the Gospel are general, these we are to know do belong to us, and therefore must take them as spoken to us. It is promised 
y josh. 1 5.  to joshua immediately after the death of Moses, that God would not leave him, nor forsake him. This the Apostle applieth and maketh it common to all the faithful, whom he chargeth to have their conversation without covetousness, 
z Heb. 13, 5.  seeing it is written, That God will not leave them nor forsake them. God commandeth us to call upon him with promise to hear us, 
a Psal. 50, 15, and 4, 3.  Call upon me, and I will hear thee. This was the comfort of David, and the assurance that he had; When I call upon the Lord, he will hear him. Christ our Saviour giveth us encouragement to prayer, because 
b john 14. 13 1 john 5, 14  Whatsoever we ask in his name, that will he do, that the Father may be glorified in the Son. Hence it is that john sayeth; This is the assurance that we have of him, that whatsoever we ask according to his will, he heareth us; And if we know that he heareth us, we know we have the petitions which we ask of him. When Christ said to the poor distressed man in the Gospel: If thou canst believe, all things are possible to him that believeth. He answered, 
c Mark 9, 24  Lord I believe, help mine unbelief. So saith the Prophet, 
d Psal. 116, 16 and 119, 125.  Behold Lord, I am thy servant; I am thy servant, o give me understanding that I may keep thy Commandments, etc. The Lord saith generally, 
e john 3. 15. Math. 28.  Whosoever believeth shall be saved. Hence the Apostle inferreth this particular to the jailor, 
f Acts 16, 32.  Believe thou, and thou shalt be saved. When God saith, 
g Psal. 27. 8.  Seek ye my face; the voice of the faithful doth return and rebound this back again; Thy face Lord I will seek. God by his new Covenant bindeth himself to the heirs of promise, saying; 
h jer. 31, 33. Esay 25, 9  I will be their God, and they shall be my people; whereupon they are emboldened to say; Lo this is our God, we have waited for him, and he will save us, we will rejoice and be joyful in his salvation. God saith unto us, I am thy salvation; our heart again with unspeakable comfort inwardly ministered, answereth; Thou art my God. So then, when we say aright we believe in God the Father, it is as much as to say; I believe that God is my God, and I have assurance and trust in him for my salvation. And to believe that God is my God, is to believe that he is my life, my peace, my deliverance, my salvation; not only that he is these things in himself, and in his own nature; not only that he is these things to other men, that trust in him, and depend upon him, but that he is indeed the same to me, that his mercy doth compass me, his power defend me, his providence watch over me, and his favour keep and preserve me to himself in life and death. For there are many degrees of faith, 
i Credere deum: Credere Deo: credere in Deum.  one step is to believe that God is; the second step, is to believe God, that is, to give credit to him, that all his words which he hath spoken, and the promises which he hath made, are true; the third step, is to believe in God, which requireth trust in God, according to his word and promise, being firmly resolved, that he will do whatsoever he hath said. Thus it is required of us to do in every Article of Faith, in every promise of Mercy, in every word of grace offered unto us: we must by a special faith receive it, and apply it. 
Objection.  If such a faith be required, the question may be asked, how Infants can be saved, that cannot have this faith of their own, and therefore it seemeth they must be saved by their Parent's faith? 
Answer.  I answer, that the faith of Parents doth bring the Infants to have a Title and interest in the Covenant of grace, and in all the benefits of Christ; but it cannot apply the merits of Christ's death, his obedience, his righteousness unto the Infant. For this the Believer and faithful Parent doth only to himself, and to no other; but the merrites and satisfaction of Christ, and engrafting into his body, are wrought by some special and secret working of the Holy-Ghost unto us unknown, but effectual to the Infant, and comfortable to the Parent, albeit it be not done by his faith: and therefore this, that men are justified by a special faith, holdeth to be true in men of years and discretion, not in Infants and children, who are justified and saved by an extraordinary working of God's spirit, 
k john 3, 8.  Like the wind which bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whether it goeth: so is every man that is borne of the Spirit.  

Objection.  Again, sometimes the dear children of God fail in this special faith, & want this particular application; they are not able to say, God is my God; Christ is my Saviour. 
Answer.  I answer, this falleth out indeed sometimes in the temptations of Satan, and in the infirmities of the flesh, so that they have not a feeling of God's mercy toward them, but even then they cease not to believe. We must live by faith, not by feeling. A man may have life in him, though the sick man in extremity do not know it, or feel it: so may faith be in us, in some great tentation, albeit we feel it not present. David lost and wanted this feeling, 
l Psal. 151.  when he prayed God to create in him a clean heart, and to renew a right spirit within him. But was it utterly lost? No, for he saith; Take not away thy Spirit from me. In this case, it shall be good for us, to remember the former mercies of God toward us, and consider how he hath dealt with us; and thereby assure our hearts, that howsoever God for a season withholdeth the light of his countenance from us, yet he will restore us to the joy of his salvation, as we see in the example of the Prophet; he could not in his trouble receive any true comfort, 
m Psa. 77, 5, 11  for howsoever he did think upon the Lord, he was still troubled, and though he prayed unto him, yet his spirit was full of anguish; the help then which he found in his present distress, was this; Then I considered the days of old, and the years of ancient time: I called to remembrance my song in the night, I remembered the works of the Lord, certainly I remembered thy wonders of old. So when we feel not that comfort and delight in praying that we felt, we must not wax faint & give over, we must continue in the Prayer of faith, though not of feeling.  
[Making mention always of thee in my Prayers.] This is the second circumstance whereby the Thanksgiving of the Apostle is amplified, wherein he witnesseth, that he usually prayed for Philemon, and others. 
Doctrine 3. It is the duty of the faithful to pray one for another.  In this practice of the Apostle we learn, that the faithful are to pray one for another. It is a duty required for all of us, not only to pray for ourselves, but to pray for others, especially for those whose piety is known unto them. This we see plentifully proved 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 Samuel to pray for them, he said, 
a 1 Sam. 12, 23  God forbidden that I should sin against the Lord, and cease praying for you. This Paul performed for the Romans', 
b Ro. 1, 9, 10.  God is my witness (whom I serve in my spirit in the Gospel of his Son) that without ceasing I make mention of you always in my Prayers, beseeching that by some means one time or other, I might have a prosperous journey by the will of God to come to you. Hereunto we are directed by that form of Prayer which Christ taught his Disciples, and left unto his Church, directing us to say, Our Father, give us, forgive us; lead us not, deliver us: Not My Father, give me, forgive me, lead me not, deliver me. So the Apostle shutting up what Armour a Christian must use against his spiritual enemies, he saith; 
c Ephes. 6, 18.  Pray always with all manner Prayer and supplication in the Spirit, and watch thereunto with all perseverance and supplication for all Saints; and for me, that utterance may be given unto me, that I may open my mouth boldly to publish the secret of the Gospel. So he 
d Colos. 1, 3. and 4. 3.  prayed for the Colossians, always since he heard of their faith in Christ, and of their love toward all Saints: and he required the Prayers of the Colossians again for himself, that God might open to him the door of utterance, to speak the Mystery of Christ, for which he was in bonds. Thus the Apostle james doth teach us to deal one toward another; 
e james 5, 14.  Is any sick among you? Let him call for the Elders of the Church, and let them pray for him, and anoint him with Oil in the name of the Lord, & the Prayer of Faith shall save the sick, and the Lord shall raise him up. All which examples and Commandments, serve to guide us to the performance of this special duty that we are charged and commanded to pray one for another, and to be mindful one of another, in our best thoughts and most serious Meditations.  

Reason 1.  The Reasons hereof being rightly weighed, will easily gain our affections to yield to this truth. For first, the Communion and fellowship that is among the Saints, requireth our Prayers one for another. We believe, that there is one body, one head, one company, one inheritance, one Brotherhood, 
f Ephes. 4, 3.  as we see Ephes. 4. Endeavour to keep the unity of the spirit in the bond of peace; there is one body, and one spirit, even as ye are called in one hope of your vocation; there is one Lord, one Faith, one Baptism, one God and Father of all, which is above all, and through all, and in you all. Now what Communion were this among the members of Christ, unless we were straightly tied to pray one for another, and to perform this mutual duty one for another? So that the want of it, is a plain 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 help ourselves, and the rest of our Brethren which are fellow-soldiers with us, all of us fight under the same Captain, jesus Christ. Their fight is our fight; their retiring is our retiring; their victory is our victory; their losing of the field, is our losing of the field. For every one is not a Soldier by himself, but we are all joint-souldiers together, we overcome together, and we are put to the foil together. For even as soldiers do not only stand upon their several guards, but unite their forces together, whereby it cometh to pass, that they who being severed asunder, and scattered abroad, might easily be overcome, having joined their forces, are unconquerable and unresistible: so if we do not only look to ourselves, and our own footing, but join in Prayer with other, they for us, and we for them, our spiritual enemies shall not be able to confront us, or confound us, but we shall make them turn their backs to us, and their faces from us. The Apostle 
g Ephes. 6, 18.  naming the Armour which we must all put on to defend ourselves and our Brethren, and to offend our enemy, doth set down Prayer as a chief means to obtain God's assistance for ourselves and others.  

Reason 3.  Thirdly, Prayer is a Medicine to heal all maladies, and a Plaster to cure all sores. What Physician is it that hath such a receit? What Chirurgeon that hath such a salve? The Masters of that Art have several remedies for sicknesses and diseases that come of contrary causes; but this Medicine will take away all our spiritual griefs and infirmities; yea, albeit they proceed of contrary causes. So then, it must needs be a sovereign Salve that serveth to such several purposes. This is it which the Apostle james pointeth out unto us, 
h james 5, 16.  Acknowledge your faults one to another, and pray one for another, that ye may be healed: for the Prayer of a righteous man availeth much, if it be fervent. Seeing therefore we are as a body standing of many members, and seeing prayer is a weapon to defend us, and a medicine to heal us: it followeth, that we must use it, one to help and secure another.  

Use 1.  Now let us see what are the Uses. First, we learn, that the use of prayer, both public and private, for ourselves and others, is most necessary. It is a special gift of the spirit, which is common to all, for all have not the grace of Prayer. The Apostle saith, 
i 1 Tim 2, 1.  I exhort that first of all, supplications, prayers, intercessions, and giving of thanks be made for all men. The neglect of this is a note of a rank Atheist, 
k Psalm 53, 4.  who is described not to call upon God. Christ jesus did oftentimes pray, he was fervent and continual in it; he spent whole nights in Prayer. When he was in his Agony, he prayed once, and again, and the third time. This condemneth those that are careless and negligent in the practice of this duty, that are so covetous for themselves, that they can crave nothing for their Brethren. If one member of the body should scrape all to itself, what would become of the rest? Such are unnatural members, as take care only for themselves. These can say the Lords Prayer, and rehearse the words, but their hearts are far from the meaning and right understanding. They say, Lord give us 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 myself. These men are liberal in words, burr covetous in mind; their mouths are opened and enlarged, but their hearts are restrained and instraightned; they think they never have enough, and that their Brethren have too much. They are far from giving thanks unto God for them, who repine at every morsel that they eat, and at every blessing that they enjoy.  

Use 2.  Secondly, we learn that the weakest and meanest in the Church are not to be despised and contemned, inasmuch as they may by their prayers and other means help the strongest and the greatest. The Apostle teacheth, that God hath so framed the members of the body, 
l 1 Cor. 12, 21, 22.  That the eye cannot say unto the hand, I have no need of thee; nor the head again to the feet, I have no need of you; yea, much rather those members of the body, which seem to be feeble, are necessary. The strongest stand in need of the help 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 themselves, but every one wanteth the aid of another. One Nation standeth in need of another, no Country yieldeth all commodities. No man hath all the gifts of Nature, but some one, some have others. We see it even among the brute beasts, such as are excellent in craft, and mighty in strength, yet have their wants together with their wiles, and their maims joined with their great might. The Fox is subtle to keep himself from snares, yet he is weak to guard himself from Wolves: on the other side, the Lion is strong enough to guard himself from Wolves, but he is not subtle enough to keep himself from nets. We have not all things requisite and necessary for us, we have not all properties to be commended: we run into many dangers, from whence the meanest may help to deliver the mightiest. So then, seeing we are enjoined to pray one for another, and thereby may help one another, let us know, that we must despise no man, reproach no man, hate no man, but consider that at one time or other, we may want the help & hand of him. This doth the Wiseman point unto, 
m 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 poor and Wiseman, and he delivered the City by his wisdom. And we have a notable example hereof, in the siege of Abel by joab, a wise woman cried out of the City, and moved him to return from the assault. We see how forcible the prayers of Abraham were to move the Lord to spare the 
n Gen. 18.  Sodomites, if ten righteous persons had been found in the City. Thus God testifieth, that he was restrained by the Prayers of Moses, and (as it were) 
o Exod. 32, 10  tied with bands, that he was not able to destroy the people. Let us therefore make much one of another, and let no man hate his Brother in his heart, but know, that his prayers avail with God for him. We see the Prayers of the Church profited Peter much, though he were an Apostle, 
p Acts 12.  for thereby he was delivered out of prison, and from the danger of death, by the Ministry of an Angel. So they profit us, if they be faithful and servant.  

Use 3.  Lastly, it is our duty to entreat the mutual Prayers one of another. We heard before, how all the people prayed Samuel to pray for them: So did the people come to Moses, and entreat this duty of him, 
q Num. 21, 7.  that they might be delivered from the fiery Serpents. The Apostle is oftentimes earnest in requiring this at the Church's hands, 
r Rom. 15, 30  Brethren, I beseech you for our Lord jesus Christ's sake, and for the love of the spirit, that ye would strive with me by prayers to God for me. When we are poor, and can do 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 sickness, and in great misery; when we have no hand to help them, no power to deliver them, no means to secure them, no favour to speak for them; yet, we have hearts to lift up for them to God, the Father of all mercies, and the God of all consolation, and by praying unto him for them, we shall do them much good, give them much comfort, minister unto them much help, and procure unto them speedy deliverance. This shall be more available and profitable unto them, than all other means of help and succour, used for their safety without this. Let such as are of the greatest gifts earnestly crave and call for the prayers of those that have lesser and smaller gifts. This reproveth such as never regard them, nor require them, that think they have no need of them, nor know the necessity of them. It is all one to these men, whether they be prayed for, or not; whom God no doubt doth oftentimes cross in the works of their hands, that they do not prosper, because they make no account of the Church's Prayers. It reproveth such also, as regard not the public assemblies of the faithful, and the meeting of the Congregation of Christ in one place, where Prayers are made for the Church, where praises are sung, and thanks are rendered for the blessings of God; yea, heaven and earth are made to ring and rebound with sounding out his glory, as it were with the voice of one man. All our Churches for the most part on the Lord's day, assemble at one hour, we come together at one time, a blessed hour, a blessed time; the best hour, the best time in the whole Week. O, how should we love it; how should we desire it, how should we delight in it? Then do we pray for the Church, than the Church prayeth for us: then are we mindful of our Brethren, then are our brethren likewise mindful of us, then is God mindful of us all. Then we call upon God for his Saints, then do the Saints upon the earth call upon God for us, then doth GOD hear us all, both them and us; them for us, and us for them. This is a sweet Harmony and pleasant agreement, when we do thus with one mind, and with one mouth glorify God, and with a feeling of God's mercy, can cry out, 
s Psal. 84, 1, 2  O Lord of Hosts, how amiable are thy Tabernacles? My soul longeth, yea, & fainteth for the Courts of the Lord, for mine heart, and my flesh rejoice in the living God. On the other side, great is their wickedness and profaneness, that do not affect such times of public Prayers: they show themselves to be beastly minded, and led●… with the wicked Spirit of the Devil into all abominations: neither may such look to find any benefit, or feel any comfort by the Prayers and supplications in those places, and at such holy times powered out. It is a great privilege belonging only to the faithful, to have right and interest in the Church's Prayers. It is not so with the wicked, so long as they abhor such meetings, which are the most fruitful seasons, when God with a gracious dew doth rain upon his inheritance, they are as barren trees, and as withered branches that are reserved for the fire of God's vengeance, and heavy indignation. This is it which the Prophet sayeth, 
t Psal. 129, 8.  They which go by shall not say, the blessing of the Lord be upon you, or, We bless you in the name of the Lord. So long therefore, as they remain in this contempt of God, and of his Religion, the prayers of the Church shall not avail them. 
3.  Lastly, it reproveth such as neglect this duty, and whereas they should pray for others, do curse and ban them, and wish all evil to come upon them. The Prophet jeremy complaineth, that he had neither bought nor sold among that contentious people, 
u jer. 15, 10.  and yet every one did curse him. These men love cursing, and therefore it shall come upon themselves, and enter into their souls: and as they love not blessing, so it shall be far from them. We are commanded 
x Math. 5, 44,  to love in stead of hating, to do good instead of hurting, to pray instead of persecuting, and to bless instead of Cursing. But of this Doctrine, we have spoken more at large 
y Upon the exposition of Numb. 21.  elsewhere, and therefore will I here pass it over, and proceed unto that which followeth.  
Verse 5. [When I hear of thy love and Faith which thou hast towards the Lord jesus, and toward all Saints.] In these words, the former Thanksgiving is amplified by another circumstance, containing the cause wherefore the Apostle gave thanks to his God for him, and did make mention of him in his Prayers, because he had heard by the report of the Brethren, how great Faith and Love were in him. Herein we have these particulars to be considered; First, he reduceth the principal points of salvation to two heads, Faith, and love. In these standeth the happiness of the godly: by these, a Christian man is perfected, for they are the chief graces of the Holy-ghost. Secondly, he beginneth with [Love,] 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 Love: but he first nameth [Love] because it is better known to us, better seen of us, and is as the Touchstone to try our Faith. For though the cause be more worthy than the effect, yet the effect is more perspicuous and manifest: so Faith being the cause of works, is more excellent, but Love as an effect is more evident. Thirdly, we see, that albeit Faith be set in the last place, for the reason rendered before, yet Faith is first defined, and so the order somewhat inverted. Now, it is described and declared by his Object, that it respecteth Christ jesus. Last of all, he defineth love, which he aplieth to the Saints, albeit it extend to Infidels, to reprobrates, to profane enemies, whom also we are to love, yet a special manner of love is due to the Saints, which are members of the same body with us. For even as God loveth all mankind, and all the works of his hand, who as he created them, so he preserveth them, feedeth them, giveth them fruitful seasons, filleth their hearts with joy and gladness, and maketh his Sun to shine upon them, and the rain to fall upon them, to make them without excuse: but he loveth his Church with a special love, not only giving them temporal blessings, but such as do accompany salvation; the one, he loveth as his creatures; the other, both as his creatures, and his Children: so are we to love all mankind as our own flesh, but not in an equal degree with the faithful, who are tied together in a straighter band, because there is not mutual love between the godly and ungodly, neither do they grow up into one body. But the godly are charged to love one anoth●…▪ and they are made the members of Christ, and heirs with us of eternal life; and therefore, love is especially and principally to be showed to the Saints, that is, unto the Elect, which ought to be above all the creatures in the world dear unto us, 
z Why the elect are called Saints.  who are called Saints for two causes; First, because they are purged & cleansed from their sins 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 conversation. Thus much touching the order & interpretation of the words. Now let us see what doctrines arise from hence for our instruction and edification.  
[When I heard of thy Love and Faith.] The Apostle doth not say here that he saw and beheld, or was an eye-witness of the Faith and fruits of the faith of Philemon, but that he heard of them by the report of the Brethren. Paul at this time (as we have showed) lived at Rome, and Philemon dwelled at Colosse (many Miles distant the one from the other) yet his faith was published, and his love manifested throughout the whole world, which necessarily inferreth, that he openly professed them, and made it known what religion he was of. For if Philemon had not showed boldly his faith, and witnessed a good confession before many witnesses, it had been unpossible, that Paul being so far from him, should have heard of it. 
Doctrine 4. True religion must be openly confessed & professed.  Hereby we learn, that faith and the fruits thereof must be openly professed. True Religion, must not only be inwardly believed, and in the heart acknowledged, but must outwardly be confessed and professed in the world before men. We see this in Daniel, and the three Children, he was cast into the lions den, they into the hot fiery furnace, because they thought it not sufficient to worship God closely and secretly in their hearts, but publicly declared what God they served, and what religion they embraced. The Apostle writing to the Hebrews, calleth Christ jesus 
a Heb. 3, 1. & 10, 23. & 13, 15.  the Highpriest of our profession, that is, of the truth which we profess and believe. And afterward he saith, Let us keep the profession of our faith without wwering. And again, Let us by him offer the sacrifice of praise always to God, that is, the fruit of the lips which confess his name. This duty of acknowledging and confessing the truth, have all the servants of God practised & made conscience of from the beginning, giving witness to God & his truth. When the Apostles were convented before the counsel, they did not hide their faith, but said, 
b Acts 4, 8. 19 20. & 5, 30.  Ye Rulers of the people, and elders of Israel, forasmuch as we this day are examined of the good deed done to the impotent man, to wit, by what means he is made whole; be it known unto you all, and to all the people of Israel, that by the Name of jesus Christ of Nazareth, whom ye have crucified, whom God raised again from the dead, even by him doth this man stand here before you whole. And when they were charged to ho de their peace, and to speak or teach no more in the Name of jesus, they answered; Whether it be right in the sight of GOD, to obey you rather than GOD, judge ye; for we cannot but speak the things which we have seen and heard. The Apostle Paul useth this boldness of speech before Felix, 
c Acts 24, 14, 15.  I confess unto thee, that after the way which they call Heresy, so worship I the God of my Fathers, believing all things which are written in the Law, and in the Prophets, etc. And as the Apostle himself practised this duty, so Timothy is commended and praised by him for the same, 
d 1 Tim. 6, 12 13.  Fight the good fight of Faith, lay hold of eternal life, whereunto thou art also called, and hast professed a good profession before many witnesses, wherein also he followed the steps and example of jesus Christ, which under Pontius Pilate witnessed a good confession. All these, as a cloud of witnesses, serve to confirm us in the assured truth of this doctrine, that God requireth this duty of us to confess his word boldly, to manifest our faith openly, to show our Religion publicly, that so we may confess before the Lord his loving kindness, and his wonderful works before the sons of men.  

Reason 1.  And howsoever these Testimonies may serve and suffice for the strengthening thereof, yet it shall appear more plain and evident unto us, if we weigh the Reasons. First, the profession of our faith hath a great promise of a rich reward joined with it, and added unto it; and the starting back from it as a deceitful bow, hath a sore threatening of a grievous curse following after it. It is that which our Saviour teacheth his Disciples, whom he sent out as Sheep among Wolves, and foretelleth them of afflictions and persecutions that should be raised against them, 
e Math. 10, 32 23. Mark 8, 38. Luke 9, 26. & 12, 8.  Whosoever shall confess me before men, him will I confess also before my Father which is in Heaven; and whosoever shall deny me before men, him will I also deny before my Father which is in Heaven. It is an hard matter to stand when the storm falleth, and to confess Christ in time of danger, when persecutors arise, and enemies show themselves; but the earnest consideration of this, that Christ will confess us in the glory of his Father, and before the Angels of God, will be a forcible means and motive, to put life and courage into us, to enable us and persuade us to this practice. For what can be more right and reasonable, and stand better with the Law of equity, then that the servant should not fear to profess what Master he serveth, who will know him and confess him, when he is entered 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 speak kindly unto him, it would encourage him to live and die in his quarrel; even so, seeing Christ jesus the son of God, and the heir of al● things, will at the last day do us this honour, to confess us to be his own children, and give unto us the Crown of glory; how should we be stirred up in love to him again, and strengthened in the inward man to wax bold in the faith, and fervent in spirit, to give out a clear Testimony before all the world, whose Servants we are, and in all troubles to cleave unto him with full purpose of heart? On the other side, we must be terrified from denying him, lest he be ashamed of us, and deny us before his Father which is in Heaven.  

Reason 2.  Secondly, confession is a necessary fruit, and consequent of faith; where true Faith is in the hart, there will follow confession with the mouth. This is it which the Prophet speaketh in his own experience, 
f Psal. 116, 10.  I believed, therefore did I speak, for I was sore troubled. This is made a note of Faith, what it believeth it speaketh, albeit the confession of the truth be accompanied with danger. And lest any should imagine this to be peculiar to the Prophet, & not common to others, the Apostle draweth it likewise unto himself, 
g 2 Cor. 4, 13.  Because we have the same spirit of faith, according as it is written; I believed, and therefore have I spoken: We also believe, and therefore speak. He that is afraid to confess Christ, hath no true faith; but he that believeth in him will not be ashamed of him and his Gospel.  

Reason 3.  Thirdly, the Faith of Christ's true Religion, is a most glorious thing, containing in it the great praise and glory of God's wisdom, power, mercy, and righteousness, and it delivereth the matter of man's salvation, and eternal happiness. This was it that moved the Apostle to preach the Gospel freely and boldly, 
h Rom. 1, 16.  I am not ashamed of the Gospel of Christ, for it is the power of God unto salvation to every one that believeth; to the jew first, and also to the Grecian. Seeing therefore, Christ hath promised to confess us before his Father; seeing faith is manifested and showed by confession; and lastly, seeing the Gospel of Christ is the instrument of God's power, to work in us salvation; it followeth, that the Religion of God, and the gospel of Christ, must not only be believed in heart, and embraced in judgements, but also be confessed by the mouth, and professed in the practice of an holy life.  

Objections answered.  Against this truth, somewhat may be objected. First, if true Religion must openly be confessed, than such as are dumb and cannot speak, can have no Religion: if Confession be a fruit of faith, than they must of necessity want Faith, that want the use of the tongue. 
Answer.  I answer, the Doctrine must be understood of such, as have the use of the tongue given them to glorify God. If God have given unto us the freedom of speech, he requireth this duty at our hands. If he have given us no more than a sanctified and faithful heart, let us honour him with the holy Meditations thereof, he will exact no more of us, than he hath given unto us. Hence it is, that the Prophet David sayeth, or rather the Lord himself by the Prophet. Psalm 81. 
i Psal. 81, 10.  Open thy Mouth wide, and I will fill it. In like manner it is said, 
k Rom. 10, 17  That Faith cometh by Hearing, and Hearing by the word of God, yet can God extraordinarily give faith to those that are deaf, and have not their hearing, who is not bound to the outward senses, nor toeth his graces to the outward ears, but supplieth those wants by the working of his holy spirit, to the endless comfort of such as have those infirmities.  

Objection. 2  Again, the Apostle saith, Rom. 14, 22. Hast thou Faith? Have it with thyself before God. Where we see, he seemeth to say, that it is sufficient if we have Faith inwardly in the heart, albeit no confession follow outwardly with the mouth. 
Answer.  I answer, the Apostle in this place speaketh of another thing; to wit, of a persuasion touching Christian liberty in things indifferent: as if he should say, Art thou strongly persuaded and assured, that all Meats are lawful to Christians? Be it so; yet use it between God and thine own Conscience, and hurt not thy Neighbour with it, nor offend thy weak Brother by it. This serveth nothing at all, to maintain a dumb Religion without open Confession, which some would willingly bring in, considering (as one 
l Tertullian.  saith) that he which doth dissemble faith, doth deny it.  

Objection. 3.  Lastly, it is Objected, that Religion is better to be concealed, that we may give no offence unto others, and avoid the troubles that ariseth by Confession. 
Answer.  I answer, that is no offence given to men, but a grievous sin committed against God, who requireth the profession of his truth. And the Apostle Paul was ready to suffer bands, and imprisonment; yea, even death itself, for the profession of the Gospel of jesus Christ. Thus much briefly shall suffice, in answer of the Objections that are made.  

Use 1.  Now, let us see and mark the Uses that arise from hence. First, we learn, who are to be accounted true Christians, and true Believers, to wit; such as show soorth their Faith by their Confession. It is not left to our own choice, whether we will make a solemn and sound profession of the Faith, or not, no more than it is at our liberty, whether we will believe or not, or whether we will be saved or not. It is required of all, that belong to God, to confess his name, and maintain his Religion. All men must confess, that would be confessed before the Father. Christ jesus will never bear and endure that servant, which is ashamed of his service. The Prophet prophesying of the Kingdom of Christ, and showing how they should grow and multiply as the grass of the field, maketh this as a fruit of their conversion to the Faith, 
l Esay 44, 5.  One shall say, I am the Lords: another shall be called by the name of jacob: and another, shall subscribe with his hand unto the Lord, and name himself by the name of Israel. This the Apostle 
m Ro. 10, 9, 10  also teacheth, Rom. 10. If thou shalt confess with thy mouth the Lord jesus, and shalt believe in thine heart, that God raised him up from the dead, thou shalt be saved: for with the heart man believeth unto righteousness, and with the mouth man confesseth to salvation. So our Saviour doth not make it proper to his disciples, but common to all, to confess him and his words before men. And he doth not say, whosoever shall confess me in heart, but with his tongue; not inwardly, but outwardly; not secretly, but openly. For albeit, the Faith of the heart be the principal thing, and chiefly required of us; yet the confession of the mouth must not be separated from it. This reproveth such as account this open confession of the truth to be of no absolute necessity, but a mere thing indifferent, left to our liberty to be practised, or not to be practised. These are those Libertines, that would live as they list, and make it no matter of what Religion they be. For, if it be indifferent whether we profess Religion, or not, it is indifferent whether we believe or have faith; and let them hold it indifferent also unto them, whether the Lord jesus do profess to know them or not.  
Again, we see, that it is not enough for us not to deny Christ, but there is required of us a farther duty, even to confess him before men. It is required of a dutiful son, to confess his Father with a sound and upright hart, but yet he must not deny his father before men, if he would have his Father confess him. So is it the part of a true Christian, to believe to righteousness, and to confess to salvation. Every one would seem willing and desirous to be saved, but if we look to be partakers thereof, Christ must know us for his servants: and he will not acknowledge us in his kingdom, unless here we make confession of him. If we will not here know him, he will say to us hereafter, I know you not, depart from me, 
n 2 Tim. 2, 12.  If we deny him, he will deny us; If we be ashamed of him, take heed lest he also be ashamed of us. The Thief that was upon the Cross, made open confession of his faith, reproved the blasphemy of his Companion, and called upon Christ for salvation, Luke 23. he rebuked his fellow, saying; 
o Luke 23, 40 42, 43.  Fearest thou not God, seeing thou art in the same condemnation? We are indeed righteously here, for we receive things worthy of that we have done, but this man hath done nothing amiss: And he said unto jesus, Lord remember me when thou comest into thy Kingdom. And albeit he were a Thief and a Malefactor, for which he suffered death, yet is not Christ ashamed of him, he doth not stop his ears and refuse to hear him, but to show himself true in his word, and faithful in his promise, he doth acknowledge him as his own, because he confessed him before that sinful and wicked generation, saying unto him; Verily, I say unto thee, to day thou shalt be with me in Paradise.  
The Apostle john living, when the Deity of our Saviour began to be doubted of, and called into question, saith, 
p 1 joh. 4, 2, 3.  Every Spirit which confesseth that jesus Christ is come in the flesh, is of God; and every spirit that confesseth not that jesus Christ is come in the Flesh, is not of God. If therefore we look to be confessed of Christ, and to have our souls saved in the day of the Lord, let us boldly bear and behave ourselves under the Cross, and not shrink in the wetting like deceitful cloth; let us know that confession and salvation must go together, if we wait for the one, we must express the other; if confession go before, we may build surely, and ground ourselves strongly upon the promise of Christ, that the salvation of our souls shall follow after, and no man shall take it from us. This made the Apostle say, 
q 2 Tim. 1, 12.  For this cause I suffer these things, but I am not ashamed, for I know whom I have believed, and I am persuaded that he is able to keep that which I have committed to him against that day.  

Use 2  Secondly, seeing our Faith and Religion must be confessed, it is a duty that lieth upon us to seek to know the truth, and labour to express the power of godliness; otherwise it is unpossible that ever we should make profession of it. For profession of the faith presupposeth a knowledge of the faith; for how can we confess that which we know not, or manifest that to other whereof we are ignorant ourselves? This controlleth and condemneth those that live in the Church, hear the word, and have the Gospel sounding a long time in their ears, yet know not what faith is, nor how to believe; so that whereas in regard of their continuance in the Church, in regard of the means offered to them, and in regard of their age wherewith God hath blessed them, 
r Heb. 5, 12.  they might have been teachers of others, they have need to be taught the beginnings of faith, the grounds of religion, & the principles of the word of God, and are become such as have need of milk, and not of strong meat. Alas, who can consider without great grief of heart, and anguish of spirit, in what state the greatest number of our people stand, and remember that after all our planting, watering, sowing, and labouring, they are apt and fit to receive any religion, because they are blind and ignorant, and know not God aright, or any part of his truth, to their soul's health. They are like the potter's Clay, which is ready to take any form, and receive any impression; or like the earth, which altereth and changeth as the wind or weather, as the Spring or Winter shall work upon it. If they were taught to believe and receive the Cabala of the jews, the Alcoran of the Turks, the Revelations of the Anabaptists, the Traditions of the Papists, or such like rotten trash of man's devices: and if they were countenanced by authority of Princes, and Laws of men, they were as easy to be wrought upon, as wax that is ready to receive any stamp and impression. A lamentable case, that we should be still as Babes and children, not knowing the right hand from the left, carried about with every wave of Doctrine, and receiving the darkness of error for the light of the truth. But we have not so learned Christ, and the Christian Religion. When we have once given entertainment unto the truth, and embraced it sound in our hearts, we must not deny the faith whatsoever befall us, whatsoever trouble come unto us; whether prosperity fawn and flatter upon us, or whether adversity pinch us, and pain us; whether the Sun of peace shine upon us, or whether the clouds of affliction overshaddow us, we must always be the same, and our standing in the faith should not be wavering or wandering, to give over at every assault, and to shrink back for every brunt, and to deny our Lord and Master by every tentation. This serveth to reprove those that know nothing, and therefore can profess nothing; and as they know nothing, so they will know nothing, of whom we may say as the Apostle doth, 
s 2 Pet. 3, 5.  This they wittingly know not, and so are wilfully ignorant, and shut their eyes, because they would not see, and because the light should not shine into their hearts. For seeing God hath commanded the light to shine out of darkness, we may truly say, 
t 2 cor. 4, 3, 4, 6  If our Gospel be then hid, it is hid to them that are lost, in whom the God of this world hath blinded the minds; that is, of the Infidels, that the light of the glorious Gospel of Christ (which is the Image of God) should not shine unto them. Thus doth God send them strong delusion, that they should believe lies, 
u 2 Thess. 2, 11, 12.  That all they might be damned which believed not the truth, but had pleasure in unrighteousness. Let us therefore seek after knowledge, as for great Treasures. Let us search the Scriptures, that in them we may find eternal life: let us have the word of God dwell plentifully in us, which is able to make us wise unto Salvation. Let us use all good means to increase knowledge in us, to begin in Faith, to hold out a good confession, & to maintain the truth against all the adversaries that rise against us.  

Use 3.  Thirdly, seeing it is a duty to open our mouths, and lose our tongues, to confess to his name that hath called us to his truth, it standeth us upon 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 avouch it, and to maintain it, to confess it, and to stand to it: but only of such as have received the strengthening power of Christ. Hence it is that the Apostle saith of himself, 
x Phillip 4, 13.  I am able to do all things, through the help of Christ which strengtheneth me. So he prayeth for the Colossians, That they might be strengthened with the glorious power of Christ. When a man hath once received to believe, he wanteth a new grace to be given unto him, that the grain of Faith which lieth hidden in the heart, and covered in the Ashes of man's frailty, may grow up openly, and bring forth in us the confession of the mouth. This appeareth by the words of the Apostle john, who testifieth; 
y john 12, 42, 43.  That even among the chief Rulers, many believed in him: nevertheless, because of the pharisees they did not confess him, lest they should be cast out of the Synagogue: for they loved the praise of men, more than the praise of God. He speaketh in this place of such as were true believers, as appeareth both by the phrase of speaking, and the opposition, made between these, and those that believed not 
z Verse 37.  mentioned before. Verse 37. where it is said, That though he did many miracles before them, yet they believed not on him. The Evangelist noteth two lets and impediments that hindered them from the open manifestation of their Faith; to wit, the shame of the Cross, and the glory of the world.  
Thus we see, that sometimes the dear Servants of God are for a time afraid to confess him, and to bewray themselves what they hold, and how they believe. When Peter was come into the High-Priests Hall, and saw himself in danger of death, he was so far from confessing, that he fell to open denying of his Master; he believed in him (no doubt) in his hart, but he gave not glory unto him (as he ought) with his mouth. This we have heard to be in some of the blessed Martyrs, who gave their lives to the death, they have sometimes staggered, and felt the weakness of the flesh, before they have been thoroughly strengthened in the Inner man. Nicodemus a Ruler of the jews, and a Master in Israel, & bearing a love unto Christ, 
a john 3, 2. & 7, 50. & 19, 38  came unto him by night, and closely as it were by stealth. So joseph of Aramathia, was first a Disciple of Christ secretly, for fear of the jews: yet afterward being stirred up with those things that they saw at the death and passion of Christ, both of them showed themselves more boldly & confidently in his cause, and in the end forsook all, to follow him, and resolved to cleave unto him with the loss of all things that might be precious and dear unto them. Such then as our Faith is, such is our confession. A weak Faith, a weak confession: a strong Faith, a strong confession: no Faith, no confession: a staggering Faith, a wavering confession. Wherefore it belongeth unto us, to call upon God to give us his Spirit, which is called 
b Esay 11, 2.  The spirit of strength, whereby we shall be enabled to bear the Cross patiently, and to confess the Faith constantly. For when once we are sustained and supported by the Spirit of Christ, no Cross shall daunt us, no tentation shall overwhelm us, but we shall endure all things with a contented mind, and persever unto the end.  

Use 4.  Lastly, we must show ourselves ready and resolute to give 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 Servants prepare themselves to set forth his truth, and are not afraid of the threatenings of their enemies. This is it which the Apostle Peter teacheth us, 
c 1 Pet. 3, 15.  Sanctify the Lord in your hearts, and be ready always to give an answer to every man that asketh you a reason of the hope that is in you with meekness and reverence. This constant and Christian resolution was in Paul, when he was brought before rulers for Christ's sake, though when he came to his answer no man assisted him, but some fled from him, and others were ashamed of him, yet he quit himself like a man, and showed himself a faithful witness of that truth which he believed. This use meeteth with many corruptions, and reproveth sundry practices that reign among us. 
The first reproof.  First, it convinceth 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 fear of men, in time of persecution; so that they cleave to it in heart, and embrace it in their souls, so that they inwardly believe it, like of it, and hold it to themselves. Yet we heard before, that it is not enough for us, not to deny the faith, but it is required of us to confess it. It is not enough for us to abstain from that which is evil, unless we be careful to do that which is good. The Apostle john teacheth. 
d revel. 21, 8  That all the fearful and unbelieving, the abominable and murderers, the whoremongers, and Sorcerers, the Idolaters and liars, shall have their part in the Lake which burneth with fire and Brimstone, which is the second death. Hear we see, that among these wicked persons which he nameth, he nameth in the first place fearful persons, which fear men more than God; these are overcome by Satan, and led to hell and destruction. Hence it is, that the Apostle chargeth us (as we heard before) not only to keep our faith, 
e Heb. 10, 23.  but to keep the profession of our faith. And Paul, when he came to his first answering, doth not reprove the Brethren, because they openly denied the Faith, but because they secretly forsook him, 
f 2 Tim. 4, 16  and did not assist him, and he prayeth God that this sin may not be laid to their charge. So the Angel of the Church of Pergamus is commended, who dwelled where Satan's throne was set up, 
g revel. 2, 13.  because he kept the name of Christ, and denied not his Faith, even in those days when Antipas his faithful Martyr was slain, among them where Satan dwelleth. It is not enough therefore not to deny the faith, or not to abjure the Doctrine of Christ, we must give an account of a farther duty, and know; that God requireth of us the confession of his truth, if we would have him confess us in the resurrection of the just.  

The second reproof.  Secondly, it reproveth such as keep their Faith and Conscience to themselves, and will not bewray it to others. A man shall live many years among them, and yet not know what Religion they are of. These are they that hide their Religion, and bury their Talon in the earth, and thereby make themselves ready for every change and alteration; like the Weathercock which turneth with every blast of wind. These are they, that think themselves wise and wary men, by keeping themselves close and private to themselves: and yet every simple man, nay every child may plainly perceive, that they are indeed of no Religion. For that faith which always is kept secret, is no faith at all. It is required, not only that every knee should bow, but that every tongue should confess, that jesus Christ is the Lord, unto the glory of God the Father, Phil. 2, 10, 11. Such as never profess any thing, do plainly make it manifest, and as it were light a Candle to others, to discover the secrets of their hearts. Sometimes they will be Gospelers, sometimes they will be Papists, sometimes they will be neuter, such (it is to be feared) at all times are Atheists, or at least in the right way and broad path, that leadeth unto Atheism. Let not such therefore flatter themselves, and deceive their own souls; let them show their religion, if they have any: or else they show themselves to be men of no religion.  

The third reproof.  Thirdly, it reproveth such as censure and condemn others, as too pure and precise, by reason of their profession. These men that are cold themselves, and care not whether Religion go sorward or backward, cannot abide that any should be more zealous and earnest than themselves; & because they will not run with them into all excess of riot, therefore they rail at them, and speak all manner of evil against them. They have borrowed many opprobrious terms, and drawn many reviling taunts from the enemies of the Gospel, and grace of God, and apply them wheat they ought not to be bestowed. When the Lord had restored the Gospel unto us, being brought out of Superstition and Idolatry, that the Romanists gnashed their teeth for anger, disgorged their malice with rage, and were like to break in pieces, through envy of the work of the Lord set up among us, they devised against us and our religion, most bitter reproaches: then was our profession called Puritanisme, and our professors branded with the names of Puritans, Praecisians, and unspotted Brethren: which contumelies are now taken out of the mouths of enemies, and one Brother doth spit them in the face of another. What a shame and indignity is this, that we professing one faith, living under one Gospel, embracing one Religion, and enduring the same enemies, should borrow such venomous speeches from the scornful and despiteful Papists, and cast them as Dung in the faces of our brethren? Let us therefore leave these railing and reviling speeches, and send them back to Rome (the Mother of cruelty, and of all biting and bitterness) from whence they come. Let us upbraid no man with his zeal, nor hit no man in the teeth with his profession. Let us rather be moved in love to follow their example, & be provoked in a godly emulation to walk in their steps. And let us all know, that we must not be like the Laodiceans, 
h revel. 3, 15.  which were neither hot nor cold: for if we scorn all zeal and forwardness in the ways of godliness; if we be lukewarm professors, and neither hot nor cold, it shall come to pass, that the Lord will spew us out of his mouth.  

The fourth reproof.  Fourthly, it reproveth such as think they may be present at the Sacrifice of the Mass, and hear and see their Idolatry, so they keep their conscience to God and themselves; yea, some go farther, and think they may not only be present at Idolatry, in the Idols Temple, but bow down to the Idols, offer unto them, creep unto them, and serve them with their bodies, so that they abhor such worship in their minds, and serve God in their hearts. But these excuses cannot serve to justify such manner of serving of God. When God would assure Eliah, that he had his people in those ruins of the Church, & that he was not left alone, he said, 
i 1 Kin. 19, 18  He had left seven thousand in Israel, even all knees that have not bowed unto Baal, and every mouth that hath not kissed him. He doth not say, he had reserved such as did not believe in Baal, but keep their heart to God; but they are noted by this mark to be the Lords, that they gave not to Baal the bending of the knee, nor any outward subjection unto him. In the temptations offered to Christ our Saviour, when the Devil only required of him to fall down and worship him, 
k Math. 4, 10  he answered; Avoid Satan, for it is written, thou shalt worship the Lord, and him only shalt thou serve. Nebucadnezzar required nothing of Shadrach, Meshach, and Abednego, the three Servants of God, but to bow the knee, and to fall down 
l Dan. 3, 19  to the golden Image that he should set up; and yet they did choose rather to be cast alive into the hot fiery furnace, and to endure the extremity of the flame. It is not therefore enough to worship God in heart and soul. True it is, he commandeth us to 
m john 4, 24.  worship him in spirit and truth, but not only in spirit and truth. God requireth of us the body, as well as the spirit; the outward man, as well as the inward; the knee, as well as the heart. He challengeth every part & member of our body to be employed to his worship. He that hath an ear to hear, 
n revel. 2, 7.  Must hear what the spirit saith unto the Churches: He that hath a 
o 1 Pet. 4, 11.  Tongue to speak, must speak as the words of Gad. He that hath hands to lift up, 
p 1 Tim. 2. 8  Must lift up pure hands, without wrath, and without contention. He that hath a knee to bow, 
q Ephes. 3, 14.  Must bow it to the Father of our Lord jesus Christ. He that hath a mouth to open, 
r Rom. 10, 10,  Must make confession with it to salvation. He that hath feet must say, 
s Psal. 122, 2.  Our feet shall stand in thy gate, O jerusalem. The cause why God claimeth and challengeth the whole body, is because the body is his, as well as the soul. It is his by creation, because he made it, 
t Psal. 100, 3.  and not we ourselves; we are his people, and the Sheep of his pasture. The Clay was his whereof we were form, so that we are his by the Law of Creation. He feedeth and findeth us of his own costs and charges; he clotheth us with his own wool, 
u Psal. 50, 10  For all the Beasts of the field are his, and the Beasts on a thousand mountains. If then we live at his expenses, we are his by another right, even the Book of his providence. We are made his, by the freeing of us from the thraldom of sin, from the tyranny of Satan, from the bondage of corruption, by paying a price, a great price; by giving for us a ransom, a great ransom, not of Silver and Gold, but by shedding his blood, his precious blood for us; the Spear pierced his hart, the Nails pierced his hands and his feet, the Thorns pierced his head. Seeing therefore, he suffered so much in his body, for our bodies; we are wholly his, by the work of our redemption, who before were not his. The Holy-Ghost likewise sanctifieth our bodies as well as our souls, and maketh them a Temple to dwell in: and lastly, we look for salvation and glorification, not only in soul, but in body, 
x 1 Cor. 6, 19, 20.  and therefore we must glorify God both in our bodies, and in our souls: we must offer up our bodies an holy Sacrifice unto him, and not commit Sacrilege against him, by plucking and withdrawing away any part of our bodies from him.  

The fift reproof.  Lastly, it reproveth such as keep company with open enemies to God and his Religion, where they cannot but hear God dishonoured, his truth blasphemed, his servants slandered and reviled, and yet make as though they heard nothing, or saw nothing, or could speak nothing; for they stop their ears, and close their eyes, and shut their mouths to the discountenancing of Religion, and the encouraging of evil persons. How many are there that make the true professors of the word, and the faithful Servants of God a common byword, and their Tabletalk at their banquets and meetings? We are at such times ashamed of Christ, of our faith, of our religion, of any matter that may tend to the edification of our souls, but we are not ashamed of the works of the Devil, and of the fruits of darkness. We are not ashamed to fill our tables, what shall I say? with spewing; nay, worse than spewing, with open blasphemy, and swearing, with slandering and reviling of our brethren. Such were the enemies that David had experience of; they rejoiced and assembled themselves against him, 
y Ps. 35 15, 16 and 69, 12, 13  the very abjects tore him, and ceased not with the false scoffers at banquets, gnashing their teeth against him, When he prayed daily unto God, and the zeal of his house did even eat him up, he became a Proverb unto them; they that sat in the gate spoke of him, and the drunkards sang songs of him. When we see godly men thus handled, and their profession in our meetings taunted, let us open our mouths in the cause of the dumb, let us give glory to God in the midst of our assemblies, and not suffer the faithful to be so foully traduced, and Religion itself through their sides to be nipped and despighted. Let us follow the counsel of the Wise man, 
z Prou. 31, 8 9, & 24, 10, 11  Open thy mouth for the dumb in the cause of all the children of destruction: Open thy mouth, judge righteously, and judge the afflicted and the poor. We are willed according to our places and power by all lawful means to help the afflicted, and to secure the distressed. We must not be fainthearted and afraid to speak for them. This is it which the Prophet teacheth, 
a Psal. 22, 22.  I will declare thy name unto my Brethren, in the midst of the Congregation will I praise thee. This is a duty to be practised of us, so often as we see our Brethren reviled, their profession taunted, and Religion itself slandered.  
[I hear of thy love and faith.] We have heard before the commendation of philemon's profession, so that Paul being far removed from him, yet had notice of it. Now, we are to consider wherein his profession stood, and wherefore he is commended. The things for which he is praised are these two, Faith, and love. He might have named many other graces and gifts of God, his knowledge, his temperance, his patience, his meekness, his gentleness, his goodness, his long-suffering; but these are the chief and principal, these perfect a Christian's man's salvation. For our happiness standeth and consisteth in two things, partly in our Communion with Christ our head, and partly in our conjunction and fellowship with the members of Christ. Faith is that which uniteth us with Christ our head: love joineth us together one with another, which are the members of his body. 
Doctrine 5. Faith and love do commend a man to God & his Church.  From hence we learn, that the chief things that commend a man to God and his Church, are faith in Christ, and love to the Saints of God. Among all the gifts of God which bring unto us a good report, the principal are to be a believer in Christ, and to show forth the fruits of mercy. This appeareth in all the examples of the Fathers, and patriarchs of elder times, that lived both before the flood, and since the flood, even unto the coming of Christ: for by it 
a Heb. 11, 2.  our Elders were well reported of. By Faith, Abel offered unto God a greater Sacrifice than Cain, by the which he obtained witness that he was righteous, God testifying of his gifts: by the which faith also he being dead, yet speaketh. By faith was Enoch 
b Heb. 11. 5. 39  translated, that he should not see death: neither was he found, for God hath translated him, for before he was translated, he was reported of, that he had pleased God. It is said of Abraham, that above hope, he believed 
c Rom. 4, 18, 22. & 1, 8, and 16, 4.  under hope, & it was imputed to him for righteousness. The Apostle speaking of the Romans' saith, 
d Colos. 4, 1.  I thank my God through jesus Christ, for you all, because your Faith is published throughout the whole world. And afterward he greeteth Aquila and Priscilla his fellow-helpers in Christ jesus, who for his life were ready to lay down their own necks, to whom not only he gave thanks, but also all the Churches of the Gentiles. So he giveth thanks to God, 
e 1 Thes. 1, 3.  when he heard of the faith of the Colossians, which they had in Christ jesus, and of their love toward all Saints: he praiseth God without ceasing, remembering the effectual Faith and diligent love which were found in the Church of the Thessalonians. All these examples teach us this truth, that it is faith and love, and such like graces of God's spirit, whereby we receive a good report, as that wherewithal we are accepted of God, and become renowned in the Church.  

Reason 1.  The Reasons follow to confirm this Doctrine. First, they give us good acceptance and approbation with God and man, because they are evident marks, and notable Testimonies of our election and perseverance. They are as two eare-markes, to know and discern whose Sheep we are. Hence it is, that the Apostle making mention of the Thessalonians in his Prayers, who had showed the effectual faith and diligent love, & the patience of their hope in our Lord jesus Christ, in the sight of God even our Father, he addeth, 
f 1 Thes, 1, 4  Knowing (beloved Brethren) that ye are elect of God. So the same Apostle writing to the Phillippians, 
g Phil. 1, 6.  saith, That because of the fellowship which they had in the Gospel, he was persuaded of this same thing, that God which had begun this good work in them, would perform it until the day of jesus Christ. For howsoever the faithful have a new name given unto them, and written in them, 
h revel. 12, 17  which no man knoweth saving he that receiveth it: yet do the godly after a sort know and understand the election of others, the calling of others, the justification of others. True it is, they are assured of their own election to eternal life, more certainly by the inward Testimony of the spirit: nevertheless we have some knowledge of the election of our Brethren, by outward signs and tokens. Now, there are two things to be considered, the knowledge and judgement 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 everlasting, before the foundation of the world was laid; that which is to come, is our perseverance and persistence unto the end of our days; yet we see the Apostle professeth some knowledge, nay persuasion of them both, which is grounded upon the graces of God, bestowed upon 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 give unto men, and the surer judgement ariseth from them, unto such as have them.  

Reason 2.  Secondly, God hath given praise and glory as an unseparable companion of godliness and goodness; and on the other side, he hath appointed and allotted shame to follow sin. He hath joined these together, to wit, glory with piety, and shame with iniquity. These draw together, as it were, in one yoke, so that one cannot be without the other. The Apostle speaking of the ungodly saith, 
i Phil. 3.  Their glory shall be to their shame. Seeing therefore, the graces of God's spirit are Testimonies of election, and Companions of praise and glory, we must from hence conclude, that the good gifts of God that are found in us, make us accepted of God and man.  

Use 1.  The Uses follow to be considered and learned of us. First, seeing faith in Christ, and love toward the Saints give us a good report in the Church, and lay up a good foundation for us in heaven, we see that only godly men have a good name, and evil men shall leave an evil name behind them. This is one difference between the godly and ungodly: the godly, as he leadeth a godly and sanctified life, so he leaveth behind him a good report, whereby he smelleth sweetly in the Nostrils of God and man. But the ungodly, as they dishonour God in their lives, so he will dishonour them in their persons and names, and reward them with confusion of faces. This is it which the Prophet 
k Es. 65, 14, 15  threateneth in the name of God, Behold, my servants shall sing for joy of heart, and ye shall cry for sorrow of heart, and shall howl for vexation of mind: & ye shall leave your name as a curse unto my chosen, for the Lord God shall slay you, and call his servants by another name. There is a praise and commendation, which turneth to shame and infamy, to woe and misery: and again, there is a shame and reproach, that bringeth glory and praise with it. This our Saviour teacheth, 
l Luk 6, 26, 22  Woe be to you, when all men speak 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 revile you, and put out your name as evil for the son of man's sake. It seemeth to many that look with an eye of flesh, and judge with corrupt judgement, that the righteous are forgotten, and their names buried as in the grave of silence, they seem above all other wretched and miserable, because no man revengeth the wrongs and injuries that are offered unto them: yet God in the end will maintain their cause, and give them good estimation with all good men. On the other side, howsoever the ungodly flourish for a season, and are famous in the world, howsoever they are praised of others, and praise themselves with their own mouths, yet their names shall be filthy and abominable, according to that which Solomon sayeth, 
m Prou. 10, 7.  The memorial of the just shall be blessed, but the name of the wicked shall rot. This overthroweth three sorts of men that offend, and esteem not of men according to their faith and profession.  

The first reproof.  First, such as slander the godly, and bring up an evil report of the faithful people of God, such as revile them, and seek to take away their good name from them, which is a jewel more precious than Silver and Gold. But we shall less esteem what they speak, if we consider who they are that spoke. For the witness of an enemy is by no Law to be taken, but always to be suspected. 
The second reproof.  Secondly, such as magnify and advance the ungodly, give them the praise and applause of the world, speak well of them, as of the only honest men that deserve to be commended. But so long as they live in sin, their own wickedness doth testify to their faces, and their ungodly hearts proclaim their own shame, and shall bring upon them utter confusion. Let this be written and engraven in our minds, that ungodliness will bring a blot and leave a reproach behind it. 
The third reproof.  Lastly, it convinceth such as are Civil men, that can say they are not Drunkards, they are not adulterers, they are not thieves, they lead an honest life, they pay all men their own, they are ready to pleasure their friends, they deal justly with their Neighbours: these men have a good liking of themselves, and are accounted the only men among others. For this civil honest man is reputed the only honest man. But a man may do all this, and be a Pharisee, yea no better in the sight of God, than a Turk and infidel. He may carry the countenance and have the report of such a liver, and yet smell strongly and savour rankely in the Nostrils of God, of ignorance, of unbelief, of pride, and of self-love. If we would deserve true praise indeed, we must not rest in these outward practices and in this moral civility, we must plant Religion in our hearts, we must have a sound Faith in Christ, we must know the Doctrine of the Gospel, we must worship God aright. This the Apostle setteth down as a rule to direct us in our praising of men, 
m Rom. 2. 28. 29.  He is not a jew which is one outward, neither is that circumcision which is outward in the Flesh: but he is a jew, 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 David, that he was a man after Gods own heart. It is the commendation of job, 
n job. 1. 1. & 2 3.  that he was an upright and just man, one that feared God, and eschewed evil. It is the commendation of Zachary and Elizabeth, 
o Luke. 1. 6.  that they were both just before God, and walked in all the commandments and Ordinances of the Lord without reproof. If a man be void and destitute of this piety, he can receive no comfort by his civility, and albeit he have the estimation of an honest man, it shall avail him nothing, unless withal he be a Religious man: and if our praise be never so great for our external dealing toward men, it shall minister no profit unto us, except we show inward devotion toward God.  

Use 2.  Secondly, seeing Faith and Love give us a good commendation and report, let us by these and such like graces of God's spirit seek after a good name, let us not hunt after the praise of men, but that which is of God: the other is a blast of wind, this is certain and never fadeth. This made the Apostle say, 
p 1. Thes. 2. 5. 6. 4.  We did not use flattering words, as ye know, nor coloured covetousness, God is record: neither sought we praise of men, neither of you, nor of others, when we might have been chargeable as the Apostles of Christ, we speak not as they that please men, but God, which approveth our hearts. This use and conclusion being well pondered and considered in our hearts, it will discover the great vanity and folly of earthly minded men, who seek 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, 
q Gen. 11. 4.  for they would build them a Tower that should reach to heaven, (that is, exceeding high) to get them a name. Thus did Absolom seek a name by 
r 2. Sam. 15. 5.  adulation and flattery, by stealing away the hearts of the people, by creeping and crouching to every one. Thus do hypocrites seek a name, by a vizard of holiness, & putting on a show of Religion, 
s revel. 3. 1.  who indeed have a name, that they are alive but they are dead. Thus do rich men hope to become famous and to leave a name behind them, by getting goods, & raising up their Children, 
t Psal. 49. 11. 12.  who think that their houses & their posterities shall continue from generation to generation, and call their Lands and livings by their names. Thus did Nebucadnezzer seek a name, when in the pride of his heart he said, 
u Dan. 4. 27.  Is not this great Babel, that I have built for the house of the Kingdom by the might of my power, and for the Honour of my Majesty? Thus did Herod by his smooth words and eloquent speech, procure the applause of the people, that cried out, It is the voice of God, and not of man. All these were ignorant 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 murrain. Wherefore, we must labour to get a good name by faith in Christ, by favour to the Saints, by love to the Gospel, which we shall obtain, if we be careful to avoid all kind of sins, both gross sins, and light sins, and all occasions and enticements that may draw us unto them. It is unpossible that we should have Faith to please God, and to have praise of God, if we never repent of Dead-workes, if we live in open sins against knowledge, and against Conscience. And howsoever we account some sins small and slender (as the Church of Rome hold some Venial) yet 
x Eccl. 10, 1.  As dead Flies cause to stink and putrify the Ointment of the Apothecary, so doth a little folly him, that is in estimation for Wisdom and for glory. On the other side, we must strive to be rich in Faith, and in Goodworkes, for such as endeavour themselves to honour God in these, shall receive Honour from God. And if by any weakness or infirmity we be fallen to the loss of a good Name, we must have a care, with all speed to repair it: we must be humbled by unfeigned Repentance; We must seek to be reconciled unto God, to be washed in the blood of Christ, to be purged in out Consciences, and to build up the ruins of our decayed life. For, the care to repair this good Name being lost, must be no less then to obtain it at the first. This we see in David, in Manasses, in Peter, who turned unto God with all their hearts, who by their rising again from sin to Righteousness, builded that which before they destroyed, repaired that which before they impaired, and increased that which before they had diminished.  

Use 3.  Lastly, it is a great comfort and consolation to the faithful and godly, to keep Faith and a good Conscience, they are assured, that howsoever the Wicked shall undermine and nibble at our good Names, and cast some blemish upon them to defile them, yet God undertaketh the protection and preservation of our good Names, and it resteth not in the power of any creature to spoil us 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 Caterpillars, that wast the fruits of the earth, or as so many Locusts, that eat up the grass of the field, or as three Cankerworms, that eat the barks of the Trees. Some are Authors and Inventors of Slanders, and false Tales; Others, are Walkers and Talkers of them, spreading them abroad to the hurt of others: A third sort, are Hosts and receivers of the two former, believing such Ware to be good, as these Merchants and Brokers bring unto them. But howsoever, the Children of God are subject to the venomous tongues of ungodly men, whereby they are maligned and slandered; yet they must rejoice and comfort themselves in this, that their approbation is in Heaven, and their reward with their God, through whose abundant Mercy, they shall be had in perpetual remembrance.  
This the Apostle putteth us in mind of, when he sayeth, 
y Phil. 4, 8  Whatsoever things are true, whatsoever things are Honest, whatsoever things are pure, whatsoever things are worthy love, whatsoever things are of good report, if there be any Virtue, or if there be any praise, think of these things which ye have both learned, and received, and heard, and seen in me. For what should it avail a man, to be praised and commended in the World; for Strength, for Nobility, for Gentry, for Riches, for Beauty, for Greatness, which cannot make us blessed? Nothing can give us true and everlasting Honour, and cause us to be approved of God and Men, but Faith and the fruits thereof, that accompany salvation. Hence it is, that the Apostle speaking of the Fathers that lived in faith, and died in faith, which followed them even to their Graves, 
y Heb. 11. 39  saith, that all of them through Faith obtained a good report. Let us therefore above all things seek to please God by faith, that so we may find that favour which never shall have end.  
[Faith and Love] We have showed before wherein the praise of Philemon standeth; to wit, in faith and Love: which offereth unto us an other profitable consideration, in that he joineth and annexeth these two virtues together. He nameth not faith alone, nor Love alone, but he knitteth faith and Love as it were in one band together. So then we see, that these two graces given by one and the same spirit, are remembered, to take up their seat and lodging in one man's heart. 
Doct. 6. Faith & Love do always go together.  We learn hereby, that faith and Love are always coupled together, faith is not without Love, nor Love without faith, but faith and Love go together in all the servants of God, and can never be separated and put asunder. When Paul prayed for the Thessalonians, he remembered these two 
z 1. Thes. 1. 3.  to be in them, their effectual faith, and their diligent love. It is said of the Church gathered together after the ascension of Christ 
a Acts. 2 44.  that all they which believed were in one place, and had all things common. Such as were true believers, were also commoners together, such as had Faith in Christ, had Love toward the Saints.  
This Luke showeth more plainly afterward, 
b Act. 4. 32.  The multitude of them that believed were of one heart and of one soul, neither any of them said that any thing of that which he possessed was his own, but they had all things common. Hear we see Faith, and the manifestation of Faith, by the fruits of Charity joined together. To this purpose the Apostle saith, 
c Gal. 5. 6.  In jesus Christ neither Circumcision availeth any thing, neither uncircumcision, but faith which worketh by love. Hear also he coupleth Faith with Love in one Yoke, declaring that Faith is effectual in the duties of love. So the Apostle john teacheth, that faith in Christ, and Love one toward another, are things ever joined together. 
d john, 3. 23.  This is then his Commandment, that we believe in the Name of his son jesus Christ, and love one another as he gave Commandment. And the Apostle james speaking of the effectual faith of Abraham whereby he believed and was justified, declareth that 
e jam. 2. 22.  the Faith wrought with his works, and through the works was the Faith made perfect. All these Texts and Testimonies of Scripture serve to teach us, that our faith must be accompanied with Love, and the one not divided from the other.  

Reason 1.  The truth hereof will better appear to every one of us, If we consider the Reasons. For first, they are as the Tree and the Fruit, as the Root and the Branch, as the Fountain and the Stream, as the cause and the effect. Faith is the Tree, the Root, the Fountain, the cause: Love is the Fruit, the Branch, the Stream, the effect. The cause and the effect are Relatives, and have 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 go together. The Prophet describeth the blessed man 
f Psal. 1. 3.  to be like a Tree planted by the Rivers of Waters, that will bring forth her friute in due season, whose Leaf shall not fade: so whatsoever he shall do, shall prosper.  

Reason 2.  Secondly, faith separated from Love, or Love separated from faith, is a false faith and a false love. Faith without Love, or separated from the fruits of Love, is dead and without life; a naked name without the thing, an empty shadow without substance, a dead carcase without breath. It is nothing worth without love. The Apostle saith, If a man had all faith, so that he could remove Mountains 
g 1. Cor. 13. 1. 2.  and had not Love, it were nothing, he should be as sounding Brass, or a tinkeling Cymbal. So we read in the Epistle of james, 
i james 2, 20.  That the Faith which is without works is dead, it is a Bastard Faith, a counterfeit Faith, an idle Faith, which is no true Faith indeed, but only in Name. For, as a painted hand is no hand, so a seeming Faith is no Faith. Again, Love without Faith, is without his right order, yea without his life & soul, his true cause and form, and so not good, but evil; not approved, but rejected of God, 
k Heb. 11, 6. Rom. 14, 23.  For without Faith, it is unpossible to please God, and whatsoever is not of Faith, is sin. All works of justice, Mercy, Righteousness, to relieve the poor, to feed the hungry, to  the naked, without Faith are nothing worth; nay all these beautiful shows are beautiful sins, except they be seasoned with Faith. Again, to afflict thy soul, to humble thyself, to hear the word, to receive the Sacraments without Love, that is, to do the duties of the first Table, and to neglect them of the second Table, is but Hypocrisy, and maketh us abominable in the sight of God. Seeing then, Faith and Love are as the cause and the effect that live together, & seeing they lose their Names and Natures, being disjoined and divided one from another; we see it evidently and strongly to appear, that Faith in Christ, and Love to the Brethren, as Mother and Daughter, are joined together in every true Christian.  

Use 1.  The Uses are now to be considered. First, seeing these two gifts are coupled together one with another, it followeth, that they must never be separated in a Christian man. He that is joined with the head, must also be joined with the members; and he that hath his part in the Communion of Saints, hath his fellowship also with Christ. If it be a general rule delivered by Christ, 
l Math. 19, 6.  that the things which God hath coupled together, no man must separate; it holdeth in this particular, that Faith and Love are not to be disjoined and dismembered, forasmuch as God hath lodged them as two guests in one house, & locked them up as two Pearls and jewels in one Closet. It is a rule published by the 
m Cicer. de office lib. 2.  Heathen, that all Virtues are knit together in one Chain, so that he which hath one, hath all of them; he that wanteth one of them, wanteth all: so is it with this worthy pair of Heavenly graces, we must not have a Faith without Works, nor Works without Faith, but our Faith must be fruitful to bring forth Works, and our Works must be thankful to confess them, to be received from Faith: Our Faith worketh by Love, our Love liveth by Faith: our Faith respecteth Christ, our Love respecteth the Saints.  
Thus must these two be found in every one of us, for they meet together in all such as shall be saved. This 
n Titus 3, 8.  made the Apostle say in his Epistle to Titus, Chap. 3. This is a true saying, and these things I will thou shouldest affirm; that they which have believed God, might be careful to show forth Goodworkes; These things are good and profitable unto men. Let us examine our own hearts, whether we find these two graces in us, which must be as two twins that rejoice and take delight to be together, or two Sisters that accompany one with another, like Martha and Marie in one house, so must these be two Virtues in one heart. Hence it is, that the Apostle john saith in his first Epistle, 
o 1 john 4, 20 21.  If any man say, I Love God, and hate his Brother, he is a Liar: for how can he that loveth not his Brother, whom he hath seen; Love God whom he hath not seen? And this Commandment have we of him, that he that loveth God, should Love his Brother also. Where he teacheth, that the love of God, and the love of our brethren, are knit together with such a fast knot, as can never be loosed and dissolved, the Works of the first Table cannot be pulled asunder from the Works of the second Table. The Apostle Peter moving the dispersed jews, to give diligence to make their Election sure, and their calling certain, that so they might never fall away, 
p 2 Pet. 1, 5, 6, 7.  exhorteth them, To join Virtue with their Faith; and with Faith, Knowledge; and with Knowledge, Temperance; and with Temperance, Patience; and with Patience, Godliness; and with Godliness, Brotherly Kindness; and with Brotherly kindness, love. These Christian graces of God's Spirit, he would have in them, and not only to be found in them, but to abound in them; and not only some of them, but they must endeavour to get them all, and to join one of them to another, that so we may be fruitful in all good Works. It is not therefore enough for us to have one gift alone, and then think we are well. Let us not flatter ourselves, and boast of our Religion, to say we have Faith, or Knowledge, or Temperance, or love. He that hath but one of them, hath indeed none of them. We must have many, or else we cannot assure ourselves, that we have any at all. For, as he that is reform in one sin, is reform in all known sins, and he that truly repenteth of one, truly repenteth of all: so he that hath obtained one gift, hath gotten many. One sin commonly goeth not alone, so one Virtue goeth not alone. When Faith cometh, there cometh a Train with it, it is as a Royal Queen, that never travaileth abroad without her train. Faith layeth hold upon Christ, in whom 
q Col. 1, 19 & 2, 3.  all Treasures of Knowledge & Wisdom are hidden: Whosoever possesseth him, and hath him dwelling in his heart, he possesseth all things. If then we, by attending on the ordinance of God, have gotten Faith, 
r Rom. 20, 17.  which cometh by hearing, and hearing by the Word; so soon as Faith is entered, a great multitude and mighty Army of God's Graces stand about us, and throng at the door of our hearts, as it were striving and thrusting, which of them should enter first, and they never give over, until they be all come in, and have taken up their lodging there, never after to be dislodged and dispossessed of that place.  
Let us not therefore be so sparing and niggardly, to think one grace of God sufficient for us; we serve a liberal Lord and bountiful Master, that offereth to make us partakers of all his Treasures, and to bestow upon us all the riches of his house. We may put our hands into his Coffers, and store ourselves with plenty and abundance. We see how they that cover their houses, 
s Plaut. in Trinum. Benefacta benefactis, alijs pertegito, ne perpluant.  do lay Tile upon Tile, or Stone upon Stone, or Straw upon Straw, so thick, that it may not rain thorough, and that they may be defended from wind and weather; so should it be with us that are setting up a Christian building, when we have laid a good foundation, we must cover our houses with a strong covering, we must lay Grace upon Grace, and join Virtue to Virtue, that though the storms of temptations beat upon us, yet they may not prevail against us; though the Rain of afflictions fall upon us, yet it may not enter into us; and although the Winds of wickedness do oftentimes blow upon us, yet they may not overturn and overthrow us.  

Use 2.  Secondly, seeing Faith and Love go together, and dwell together, we are put in mind of a notable duty, and are thereby directed to prove our Faith by our Love, and our Love by our Faith, and to make one of them serve to assure the other. The cause will prove the effect, and the effect will manifest the cause. We may prove fire by the heat, and the heat by the fire; a good tree by his fruit, & the fruit by his tree. Many will seem faithful & religious, they will glorify that they believe, & boast of their piety and godliness; yet come to their lives, & you shall find therein no fruits of mercy, no works of charity, no tokens & testimonies of their love appearing in them. This man's religion is in vain, his faith is in vain, his show of godliness is in vain: for pure 
t jam. 1, 27, & 2, 16.  Religion and undefiled before God the Father, is this, to visit the fatherless & widows in their adversity, & to keep himself unspotted of the world. And the same Apostle in the next chapter teacheth; That it shall not profit any man to say he hath Faith, when his Faith bringeth forth no Goodworkes. Again, many will show some fruits of Love to their Brethren, in Alms, in liberality, in giving unto the poor, in dealing justly and uprightly; and yet have no faith, they do them as natural men, moved by a natural affection, or stirred up by vain glory, or hunting after the praise of men, or constrained by the laws of Princes, or fearing the reproach of the world, or seeking the merit of their own salvation. All such have their reward according to their work, but not according to their hope. They have their reward already, they must look for no other; they have it among men, they shall lose it with God; they have the applause of the world, but they must pass another doom in the life to come. Such faith (before spoken of) without love, is but a shadow of faith; and such love without faith is but a shadow of love, both are nought and nothing worth if they be asunder. The root joined to the Tree are both good, and make the branches fruitful, but separate the one from the other, pull the root from the Tree, and you destroy them both, you kill them both. This is that use 
u james 2, 18.  which S. james urgeth, chap. 2. Some man might say, Thou hast the Faith, and I have works: show me thy faith out of thy works, and I will show thee my faith by my works. Whereby we are taught to try the truth of our faith, & the sincerity of our love, that we be not deceived in the one, or in the other. But how shall this trial be made? Surely, by making one the Touchstone to the other, laying one to the other, and weighing one in the balance with the other. For the Apostle willeth the vain Christian, who hath nothing but the name of faith, to glory in (like a poor Beggar that boasteth of great riches) to show the goodness of his Faith by the fruits of Goodworkes, or else his faith will appear to be no faith, and his claim to be a false usurpation. So then, if thou wilt prove thyself a true Christian, and to be just before God through faith in Christ, it is not enough to take unto thee the Title of faith, and to boast of such a belief as the Devils have, and every reprobate may have; but thou must be content to have thy inward faith examined and tried by thy outward works, whether it be the true faith or not. For a true Faith is always joined with love, and bringeth forth Goodworkes, as necessarily as a good Tree bringeth forth good fruits. An evil Tree bringeth forth evil fruits, but a good Tree hath good fruit coming from it. From this conjunction of these two superior virtues, to wit, Faith and Love; the Rhemists in their translation, and other Romanists in their disputations, do debate and conclude against a fundamental point of Christian Religion, on this manner: 

If Faith be not alone, but joined with Love,  
Then Faith alone doth not justify:  
But Faith is not alone, but joined with Love,  
Therefore Faith alone doth not justify.    
To this Objection I answer, they make an equivocation in these words, [Faith alone.] If they mean by Faith alone, a dead faith (as james doth) which is void of works, than they speak nothing to the purpose: for we never allowed of such a faith, we never taught justification by such a faith. But if they mean, as they should if they reason against us, that in the act of justification, there is required hope and charity, or any more than the hand of faith, which is the only instrument to take hold of Christ: if they join unto this, any of their works, we deny their assertion, and cannot admit of such justification. For, we believe and hold it as a sound foundation of our religion, that faith without any works doth justify, forasmuch as it doth alone apprehend the mercies of God, and apply the merits of Christ, whereby we are justified: so, that if the question be, what we must oppose between the justice of God and our sins, why he doth not execute the curse of the Law against us, wherefore he is reconciled toward sinners, and receiveth them into favour, and how they stand as just before his Throne. Hear works have no place, which are unperfect, which are stained and defiled, so that both we and our works must be accepted for another; namely, for Christ's sake, whom faith receiveth, and so putteth him and his benefits into our souls. True it is, Faith and Love are always joined in one Christian, they are required to perfect him, and to bring him to salvation. Thus Faith is necessary, Hope is necessary, Charity is necessary; they must all concur in one subject, & meet together in the same person, so that no believer must be without any of them. Thus we confess they are never alone, he that is without Hope and Charity is also without Faith; and whosoever hath a lively Faith, hath likewise an effectual Hope, and a fruitful love. Nevertheless, howsoever they be joined, and must be joined in the practice of a Christian life, yet they are not joined, nor cannot be joined in the act and Article of justification. The eye in the head alone seethe, not the ear, not the mouth, not the tongue, and yet it is never alone in the head, but joined with others. The hand in the body alone serveth to handle and to take the meat whereby we are fed and nourished, yet it is not without the arm, without the foot, without the eye, without the head. Every part and member of the body in his place is necessary, and all serve to perfect the body, without which it were maimed and unperfect, but every member hath his several office and function: so is it with the gifts and graces of God, all are and aught to be joined together, to make up a perfect Christian, and he must be furnished with them to make him complete and absolute to every good work; but every gift hath his several object and Office. The property of the eye is to see, of the hand to handle, of the foot to walk; so the Office of Faith is to make us just, the office of Hope is to make us wait, the office of Love is to make us merciful. We do not separate Faith and Goodworkes from the exercise of a Christian man's life, but in the office of justification, and acquitting of us in the presence of God. Faith in her Office is alone, as Love likewise is in hers; but in our practice & in our persons they must be joined. A Prince, albeit in her estate & Throne she be alone, yet she goeth not without her train, and Maids of Honour, waiting about her, and attending upon her. Faith, when she layeth hold on Christ, and receiveth the promise, is as it were upon her Throne of estate, and in her proper calling joining us to God. Neither do we ascribe our justification to faith for itself, or as it is a work and quality in us, as if it were any part of our justice or righteousness, as if we were justified partly by the merits of Christ, and partly by the worthiness of our own faith, for that were to seek justification in our selves, which is the Doctrine of the church of Rome: but we are justified no otherwise by our faith, than we are fed by our hand. Now how doth the hand nourish the body? Not because it is meat to feed the die, but because it receiveth and applieth unto it the meat whereby it is sustained. Even so, Faith justifieth and giveth life, not because it is our justification either in whole or in part, but because it receiveth Christ to be our righteousness and life, in whom 
x Acts 26, 18  We have remission of sins, and an inheritance among them that are sanctified and reserved to eternal life. So then, we ascribe justification to our faith, no otherwise then as it is the means or Instrument to apprehend and receive the mercies of God, the merits of Christ, and the promises of the gospel.  
Thus we teach, that faith is the 
y Aug. tract. 50 in johan.  hand which we stretch to heaven, to take hold of Christ, and to embrace him sitting at the right hand of his father. It is the mouth, whereby we eat and drink Christ, 
z August. tract. 26. in johan.  because to believe in him is to eat him. It is the stomach whereby we digest him, 
a Tertull. de resurr. carnis.  because he is to be digested by Faith. It is the foot whereby we enter the possession of all the benefits of Christ, and so far 
b Bernard. Ser. 32. in Cantio  we possess them as we walk towards them. By Faith it is, that we touch Christ, and so receive Christ, 
c Cypria. Epist. 2. lib. 2.  for look how much Faith we bring to receive, so much we draw of the abundant graces of God. To conclude therefore, we see how Faith is alone, and how it is not alone: how it goeth with Love, and when it goeth not with love. It is alone in our justification, it is not alone in our godly conversation: It is alone in receiving Christ, it is not alone in furnishing a Christian man's life, nor sufficient to adorn him with such graces as God requireth to be in his person, for all other virtues must be in him.  

Use 3.  Lastly, seeing Faith and Love are always linked together in one man, this overthroweth another Doctrine of the Church of Rome, which teacheth that Faith may be without Charity, and separate from good works. For the true and justifying Faith of God's elect can be no more without works then the fire without heat, the water without moisture, the sand without heaviness, the Sun without brightness, the soul without life, or the good tree without good fruit. Neither let them pretend the 
d jam 2. 17  Apostle james to colour this their fancy, as though it proved that a man may have Faith without Charity. For he speaketh in that place of a dead Faith, not a lively Faith: of a false Faith, not of a true Faith: of the Faith of the Devils, not of the Faith of Gods elect: of Faith in outward profession, not in the inward affection. He showeth that 
e verse 17.  Faith if it have no works is dead, and again, 
f verse 20. 26.  Faith without works is dead: he likeneth such a Faith to the Faith of the Devils, and therefore it cannot be a justifying Faith: unless they will make the devils good Catholics, and partakers of salvation. He resembleth this Faith to the good words of him that wisheth well to a poor man, but doth nothing at all for him; he speaks him fair, but he doth not secure him. And as the body that breatheth not is dead, so Faith that bringeth not forth good works is dead. Now a dead Faith, is no Faith: it is Faith in name, but not in Nature. The Philosophers 
g Arist. polit. lib. 1. cap. 1.  teach that when the body is dead, there shall be neither foot nor hand, but only a likeness of name, as a man termeth 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 howsoever they are not the same, yet they retain the show and shadow of the name: but all 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 living man. Hence it is, that some of the Popish writers teach, that james by the name of 
h jam. 2. 26.  spirit, understandeth not the soul, but the breath, and that he fitly compareth works to breath, and faith to the body: 
i Caietan come. on. jam. 2. 26.  because as the body of a living creature if it breathe not is dead, so faith if it bring forth no works is dead: for breathing is an effect of a living body, and working is the proper effect of a living 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 general faith which believeth that there is one God, and giveth assent that the Scriptures be true, which goeth no farther; this we confess may be, and oftentimes is without good works. But there is a faith that worketh by Love, which can never be separated from Charity and good works, but wheresoever it is, there is infallibly and inseparably joined unto it the Love of God and man, 
k Phil. 1. 11.  bringing forth the fruits of Righteousness, which are by jesus Christ to the glory and praise of God. If we have this true faith 
l Act. 15. 9  which purifieth the heart, it will be rich and plentiful in all good works, and teach us to show the fruits of Love to our brethren. There hath been a long contention and much ado in the Church, how to reconcile Paul and james together, the one advancing faith, and the other good works, Paul saith 
m Rom. 3. 28.  we are justified by faith and not by the works of the Law. james saith, we are justified by 
n jam 2. 24.  works and not by faith only. These sayings by faith, and not by faith: by works, and not by works; seem one directly opposite and contrary to the other. This difference is only in the letter, not in the matter; in show, not in substance: in words, not in meaning: and the Doctrine which now we have in hand, will help easily to accord them, nay there cannot be a better reconciliation, then when we join them together in the practice of our lives and conversations. Let us join the lively Faith of Paul with the Goodworkes of james, let us bring them both into action, and so we shall be justified by S. Paul's faith before God, and by S. james Works before men. Thus the places will easily be made one, which seem different the one from the other. For, although Paul do commend Faith, yet he doth not condemn Works: and albeit james do commend Works, yet he doth not condemn Faith; and therefore as they teach both, so we must practise both, we must be void of neither of them. Seeing they preach both, we must know that both are required of us. This overthroweth two sorts of men; first, Papists; and then Libertines. 
The first reproof.  First the Church of Rome do us great wrong and injury, both in falsely slandering us, and in filling the ears of the simple and ignorant people with lies, that our Doctrine is a Doctrine of liberty and licentiousness, that we teach men, (or at least open a gap to men) to live loosely and lewdly, and that we are enemies to Goodworkes, whereas in very deed, we do the clean contrary, as this Doctrine among a thousand others may bear witness, which now we deal withal, teaching us that Faith must always go with Works, that Faith purifieth the heart, and giveth victory over the world. We teach, that Christ is not only our justification, but also our Sanctification. We charge men to beware, that they use not the liberty of the Gospel, as a cloak of maliciousness. We teach them to serve the Lord with fear, in holiness and righteousness all the days of their life. We will men to let their light so shine before men, that they seeing their Goodworkes may glorify their father which is in heaven. This is no Doctrine of liberty, nor openeth a window to all wickedness, and yet this is our Doctrine, which is so plain and evident a truth, 
n Stapl. de justif. pag. 334.  that some of our hottest adversaries are driven to acknowledge it. But who are they, that have this leisure, to pry and search into the lives of others abroad, and are ignorant of themselves, and their own Doctrine at home. For it is their Religion that is a broaching of lies, and of all liberty to do evil, as all men by the light of Nature, not blinded with the love of error might soon espy. Behold therefore some kinds of their Catholic Faith taught by their holy Mother the Church. They teach the lawfulness of deposing Princes, and discharging their Subjects of their allegiance and obedience toward them: This Doctrine filleth Kingdoms and Countries with Treasons and Rebellions, and alloweth Traitors, and Assassinates, and Murderers of them at the Pope's pleasure. They do teach and allow the worship of Images, and bowing down to Stocks and Stones, whereby the people are drawn away from the living God, to palpable Idolatry, as common experience hath declared, 
o Polid. Virg. de invent. rer. lib. 6 cap. 13.  and some of themselves have confessed. They publish at large the benefit of Pardons, which may easily be procured for money, which open wide the Floodgates of all ungodliness. For who will spare to commit sin, that is able to redeem it with his purse? Yea, this emboldened certain 
p Chemni. exam conc. Trident de poenit.  men, to rob the Pope's pardoner, who before hand had given them a pardon to commit the next sin, though it should be a great sin. They teach, touching the Sacrament of the lords Supper, that a Dog or Mouse, or Swine, or any Beast, eating a consecrated host, eateth the very flesh and body of our Saviour, 
q Treatise of the Sacram. in the conclusion.  as I have showed elsewhere. They maintain the filthy Dunghill of Stews and Brothell-houses, which giveth allowance unto open whoredom and uncleanness; yea, they say it is good for a 
r Hard. against the Apology.  Commonwealth, and the Pope tolerateth the Courtesans in Rome, and in other places, upon a yearly rent, to practise and profess Bawdry. Unto this rabblement of their Catholic conclusions, 
s See White of the way to the true Church.  we might add many others, which suffice to discover what the holiness of the Romish Religion is, and to direct us to come out of it betimes, least partaking with the same sins, we also partake in the punishments. 
The second reproof.  Secondly, this conjunction of these two Virtues, overthroweth the carnal looseness of all Libertines, such as are Hypocrites and vain boasters of Faith, which think it sufficient to speak of Faith, and to boast that they believe. These men doth the Apostle james plainly reprove in his Epistle, teaching, that where there is want of works, 
t 1 Tim. 1, 5.  there is also want of Faith; of a true Faith, which is the right Faith. We must therefore examine our Faith by the fruits, and prove our believing by our working. We have many such in our days, that glory of their Faith, and boast that they are of a right belief, and yet lay them to the trial, and examine their lives what they are, and we shall find them to be liars against the truth, and deceiving their own souls. Know therefore, that our faith is, as our lives are: A good life, a good Faith; a dead life, a dead Faith; an unfruitful life, an idle Faith. And thus much of Faith and Love joined together: Now let us speak of them severally, as they are described; first, touching Faith; and afterward, touching love.  
[Faith in Christ.] The first Virtue which is here commended to be in Philemon, is Faith, which is said to respect Christ. This Faith is a gift of God, whereby we apprehend Christ and his benefits, believing the remission of our sins, and our reconciliation with God. Mark therefore, that the faith here set forth, is said to be toward Christ, and Christ who is the proper object of Faith, doth also point us unto the Father, who willeth and ordaineth our Salvation, Redemption, Reconciliation, and Salvation; and to the Holy-Ghost, who applieth and appropriateth to the elect, these benefits which are willed by the Father, and merited by Christ. 
Doctrine 7. Christ is the object of our Faith.  So then, when the Apostle saith of Philemon, that his faith was in Christ, he teacheth that true faith looketh unto Christ, dependeth upon him, trusteth and resteth in him for salvation, and not upon any creature in heaven or earth. Our faith must direct us to Christ to believe in him, to have recourse to him, and to look for salvation from him, as the Israelites did health from the Brazen serpent. This is proved unto us by many consents of the word of God. The Apostle john in his Gospel 
a john 1, 12. & 3, 16, & 17, 20 & 6, 29. & 3, 14, 15, and 12 44, 46. and 14 12.  offereth plentiful Testimonies of the truth, as Chap. 1, 12. As many as received him, to them he gave prerogative to be the sons of God, even to them that believe in his name. And Chap. 3. God so loved the world, that he hath given his only begotten Son, that whosoever believeth in him, should not perish, but have everlasting life. And again, Chap. 17. I pray not for these alone, but for them also which shall believe in me through their word. So before in the third Chapter, As Moses lift up the Serpent in the Wilderness, so must the son of man be lift up, that whosoever believeth in him should not perish, but have eternal life. Thus he speaketh in another place, This is the work of God, that ye believe in him▪ whom he hath sent. When Philip said to the Eunuch, If thou believest with all thine heart, thou mayst be baptised: He answered, 
b Acts 8, 37. & 16, 31.  I believe that jesus Christ is that son of God. So Paul and Silas willed the Keeper of the prison to believe in the Lord jesus Christ, and he should he saved. And the Apostle, Gal. 2. teacheth, That a man is not justified by the Works of the Law, 
c Gal. 2, 16.  but by the faith of jesus Christ, even we, I say, have believed in jesus Christ, that we might be justified by the Faith of Christ. All these places of Scripture plainly instruct us in this principle of our holy religion, that Faith must be in Christ, in whom it findeth a sure ground to rest upon.  

Reason 1.  The Reasons are to be marked and considered, which confirm this Doctrine. First, because the work of salvation is wholly and only wrought by him, and no part thereof is reserved to any creature, in whole or in part. To be called jesus, is as it were the proper name of Christ, who is a perfect and absolute Saviout, beginning, continuing, and finishing our salvation. This is it 
d Acts 4, 12.  which Peter preacheth: Among men, there is no other name given under heaven, whereby we may be saved, but by the Name of jesus. And the author to the Hebrews saith, that he 
e Heb. 7, 25.  is able perfectly to save them that come unto God by him, seeing he ever liveth to make intercession for them. Thus we see, Christ is made the Author and finisher of our salvation.  

Reason 2.  Secondly, to put a difference between the Creator and the Creatute, between the things pertaining to God, and the things pertaining to men. No creature is to be believed in, nor any blessing that we receive from Christ. We believe the Church, not in the Church; the Communion of saints, not in the Communion of Saints; the forgiveness of sins, not in the forgiveness of sins, as we shall see afterward. Seeing therefore, we have justification and salvation from no other than from Christ, and seeing we must make a difference and distinction between him and all other creatures, it followeth; that we must believe in him, and fasten our Faith as a sure Anchor of our soul upon him.  

Use 1.  Let us see what are the Uses of this Doctrine, and how we may profitably apply it to our instruction and edification. First, seeing it is our duty to believe in Christ, we learn that Christ jesus is true and eternal God, equal with his Father, to be worshipped and glorified together with the Father, & the blessed spirit. This serveth to convince the Heresy of the Arrians, jews, Turks, Persians, and sundry other Infidels, who deny the Deity of the son of God, and cast him down into the row and rank of mere creatures, who notwithstanding 
f Phil. 2, 6, 10.  being in the form of God, thought it no robbery to be equal with God, at whose Name every knee must bow, both of things in Heaven, and things in earth, and things under the earth. Therefore, we saw before, that the Apostle in his salutation, wisheth Grace and Peace to come upon them, to whom he writeth this Epistle, as well from jesus Christ, as from God the Father. If Grace and Peace come not only from the Father, but from the Son, it followeth that he is God equal with the other. Hence it is, that he saith in the Gospel, 
g john 14, 1. 11, and 12, 44. & 10, 30 and 14, 11. & 9, 38  Ye believe in God, believe also in me, let not your heart be troubled. And again, He that believeth in me, believeth not in me (to wit, an ordinary man, as they falsely imagined) but in him that sent me. And in another place, Believe 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 blind, he said; Lord I believe, and worshipped him. Whereby we see, that whosoever is without the Son, is also without the Father: he that believeth not in the Son, believeth not in the Father: He that worshippeth not the Son, Worshippeth not the Father. So then, this is a certain and invincible Argument of the Deity of Christ, that we are to believe in him, forasmuch as Faith is a Worship due only unto God.  

Use 2.  Secondly, seeing it is a principle necessary to be holden of all men, that we must believe in the Son, we must put a difference between these sayings; to believe God, & to believe in God. For, albeit he that believeth in God, believeth God, yet it is not so on the contrary, every one that believeth God, doth not by & by believe in God. The devils themselves (as we showed before) do believe God, they believe Christ, they confess him to be the son of the Father, they know him to be the judge of the World, the Saviour of mankind, the holy one of God; and yet they do not believe in him, they put no confidence in him, they look not for life and salvation from him, but are assured they are reserved to destruction. This maketh them cry out in 
h Math. 8, 29.  the Gospel, Why art thou come to torment us before the time. And the apostle james saith, 
i james 2, 19  The Devils believe and tremble. They believe God touching his Nature and attributes; they believe Christ touching his Person, & Natures, and Offices: They believe the Holy-Ghost touching his Person and Gifts: They believe there is a Church and singular prerogatives imparted to it, and bestowed upon it. And albeit our Faith must go beyond the faith of the Devils, yet they go farther than many professors of the Gospel among us, that have no knowledge of these things. So then, it is required of us, not only to believe that there is a Saviour of the world, but we must believe that he is our Saviour; beginning our salvation in this life, and perfecting it in the life to come.  
This confuteth the Popish opinion, that holdeth, that we may believe in the creatures, as well as in the Creator: in the Saints, as well as in Christ: in mortal men, as well as in the eternal God. They teach that we may believe, not only the Church, but in the Church; not only Moses, 
k Rhem. Test. upon Rom. 10.  but in Moses; not only the Prophets, but in the Prophets. We are charged to believe in the blessed Trinity, in God the Father, in God the son, and in God the Holy Ghost: but 
l Ruffin. in Symbol.  when the speech is not of the Godhead, but of the Creatures and Mysteries, we are not taught to believe in them; and therefore we are no more to believe in the Church, then to believe in baptism, in the resurrection of the body, the Communion of Saints, and in the participation of glory. We are indeed to believe 
m Exod. 14, 31 2 Chro. 20, 20  Moses and the Prophets, that they spoke not of themselves, that their word is not the word of man, that they ran not before they were sent; but we are not to believe in them. We are indeed to believe Peter and Paul, 
n Angast. tract. 2●. in johan.  but not in Peter and Paul. We are to believe the Scriptuers, but not in the Scriptures; 
o Euseb. Emissen. de Symb. hom. 2.  for that were to bestow upon the servant the honour of the Lord, and to give to man that which is proper to the divine Majesty. We must believe in Christ jesus our only saviour; as for those that believe in any other, or seek salvation in any other then in Christ, whether in Saints, or in Angels, or in themselves, they believe not in Christ as in their only Saviour. For 
p Cyprian. de duplic. martyr.  he believeth 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 upon him, who is not assured of his good will and favour, looking for salvation from him, and for deliverance from all evils.  

Use 3.  Lastly, seeing it is necessary for us to have faith in Christ, it is our duty to use all means to attain to this Faith. Many there are, which are deceived in thinking they have it, who indeed have it not. These suppose they are full of Faith, who are as empty vessels, and never tasted the sweetness of it, as may appear, by examining the common practice of our common professors, by these six notes. First, true Faith cometh by hearing, and hearing by the word preached, as the Apostle showeth, Rom. 10. How shall they call upon him in whom they do not believe, 
q Rom. 10, 14  How shall they believe in him of whom they have not heard, how shall they hear without a Preacher, and how shall they preach except they be sent? This place is not unfitly called a Ladder that reacheth to Heaven, whereby as by certain steps we climb up to heaven. God sendeth, the Minister preacheth, the people believeth. The same Apostle asketh the Galathians, 
r Gal. 3, 2. john 17, 20.  Whether they received the spirit by the works of the Law, or by the hearing of Faith? But the Faith which many talk and boast of, is conceived and conceited without the preaching of the word, for they cannot abide it, they will not attend unto it, they regard not to hear it. True it is, if they be asked whether they have Faith or not, they will think it a strange question, and marvel that we should make doubt thereof, they suppose themselves to have a sound Faith in Christ; but how come they by this faith? They say they believe in jesus Christ for their salvation, and yet they live in a perpetual neglect, and continual contempt of the public ministery of the word. Such is their believing, as is their hearing; and their Faith is answerable to their attending. It is a great foolishness, & worse than madness, for any man to imagine to attain to Faith by any other means than God hath ordained. When God hath said, that the ordinary way to obtain Faith, is by the preaching of the word: wilt thou in the high pride of thy ignorant heart say, I can have Faith without preaching? This is to cross the ordinance of God, and to think thyself wiser then God. For, although all have not Faith that ordinarily hear; yet ordinarily none have faith that do not hear. If then we would have Faith, we must seek it as God hath appointed, where it is to be found; and when it is to be found, let us be diligent hearers, attentive hearers, constant hearers, and then we shall see the blessing of God upon us, that we shall be saving hearers.  
Secondly, true Faith is also joined with Prayer to God, and with repentance from dead works: for how shall they call upon him in whom they do not believe? And the Apostle 
s Acts 15 9  Peter teacheth, that Faith purifieth the hart. Paul exhorting the Elders of Ephesus saith, 
t Acts 20, 21  That he witnessed both to the jews and to the Grecians, the Repentance toward God, and faith toward our Lord jesus Christ. It was the substance of Christ's Sermons, which he preached when he came into Galilee, 
u Mark 1, 15  The Kingdom of God is at hand, repent and believe the Gospel. But there are many amongst us that profess Faith, which have a Faith of another kind and Nature, it is not joined with invocation of God's name, they make no Conscience to call upon him, they have not the Spirit of Prayer, that crieth in their hearts, Abba Father: it worketh not in them conversion of heart, a turning of the mind, a change of life: they boast of Faith, but they remain the same men they were before, a dead life, a dead Faith; a profane life, a false Faith, that will in the end deceive them.  
Thirdly, true Faith worketh in us an holy contentation in our estate, and teacheth us to depend upon God's providence, touching Food, Raiment, and all things necessary for this present life. This Christ our Saviour teacheth us from the example of the Fowls of the Heaven, of the stature of our body, of the Lilies of the field, from the grass of the earth: what do pensive thoughts, distracting and distrustful cares avail to sustain us, or preserve our life? Wherefore, seeing the Birds are nourished, our stature is increased, the Lilies are beautified, the Grass is clothed by the power and providence of God, 
x Math. 6, 30. and 8, 20.  Shall he not do the same much more to you, O ye of little Faith? Faith therefore maketh us rest upon God, want of Faith taketh away all trust in him. But many among us, that will needs boast of Faith in Christ, want this Faith in his providence: for they dare not trust GOD with their life, they do not depend upon him for their living, they are afraid he will leave them, and forsake them, they do not believe he will be a merciful and gracious God unto them, they have not that affiance & confidence reposed him, that natural children have in their Parents. A Child doth not weary himself with matters of the World, he doth not forecast for many years, he is not entangled and choked with earthly Cogitations, all his care is cast upon his Father, he trusteth upon him, he knoweth he will provide for him, and so passeth his days without distrust or despair. And shall we not be ashamed, to be sent to School to learn of little Children, that depend upon their Father, whereas we have not learned to lift up our eyes unto our Father that dwelleth in the Heavens, but use unlawful means and ungodly shifts to help ourselves. A plain argument, that we have not that Faith, which we falsely imagine, and vainly imagine ourselves to have.  
Fourthly, true Faith is the Mother of love, and maketh us live in peace one with another; the Apostle 
y Gala. 5, 6.  Paul teacheth, That Faith worketh by love. And john in his first Epistle saith, 
z 1 john 3, 23  This is his commandment, that we believe in the name of his son jesus Christ, & love one another. But many that will seem to have faith in Christ, show no fruits of love toward their Brethren, they are not careful (if it be possible) and so far as lieth in them, to have peace with all men, they do not seek after peace, and ensue it, but live in hatred and contention, in malice and envy, and least of all do affect the children of God. An envious Faith, is no Faith; and therefore, let such men look unto it. Fiftly true faith is mingled with doubting and unbelief, with wavering and fear, and oftentimes strongly shaken and assailed as with a mighty Tempest. This we see in the Father of him that was possessed with an unclean spirit, he was ready to rest upon Christ, but he felt the fruit of his own corruption, the spirit was willing, but the flesh was weak, he found a fight within himself, between Faith and Infidelity. When he considered the infinite power of Christ, that was able to cast out Satan, and to bind the strong man he was moved to believe. On the other side, when he saw the strangeness, the continuance, the incureablenesse of his sons disease, when he marked that the Devil took him, tore him, cast him into the fire to burn him, threw him into the water to drown him, and at all times sought to destroy him, when he beheld with the eyes of a Father that his child foamed at the mouth; gnashed with his teeth, pined away in his body, and was bruised in his bones, he was tempted with unbelief, and this made him cry out with tears, 
a Mark 9, 24  Lord, I believe, help mine unbelief. This is it wherein the Lord forewarned and forearmed Peter, 
b Luke 22, 32.  Behold, Satan hath desired you to winnow you as Wheat, but I have prayed for thee, that thy faith fail not. He prayed not that their Faith should not be tried, but that it should not be destroyed, forasmuch as they must on every side be assailed. But the Faith of many is such, that they say they perfectly believe, and they thank God they never doubted in all their life. This Father is no Faith, it is an idle conceit, a vain persuasion, a foolish presumption. Lastly, the true Faith increaseth by degrees, it is like unto a grain of mustard seed, which at the first is the least of all seeds, 
c Math. 13, 31  which afterward groweth unto a Tree, that the Birds of the Air come and build their Nests in it: and therefore, we must 
d Rom. 1, 17.  proceed from Faith to Faith. But many amongst us, that will needs be in the number of the faithful, never feel these Degrees of Faith, they see not any increasing or decreasing, any shining or eclipsing of their Faith; Nay, they never examine themselves whether they be in the Faith or not. They never consider whether they go forward or backward in the ways of Godliness: they can cast up their accounts every Week with the world, but they can suffer whole months and years to pass over their heads, and never once offer to make level with the Lord. If we will assure our own hearts, that we have this true and perfect Faith in Christ, let us observe the manner and measure of it, the steps and degrees of it, how we walk by it, and labour by all holy means to increase it in us. Thus much touching the Object of Faith: Now, let us consider the Object of love.  
[Love toward the Saints.] The meaning of these words, is first to be observed, and then the Doctrines are to be gathered, which the Spirit of God offereth in this place to our considerations. By love, we are to understand the fruits of love: mercy, consolation, compassion, brotherly kindness, relief, pity, and whatsoever 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 works of the hand. By Saints, we do not understand such as are dead and deceased, but those that are living; not such as are of the Church Triumphant, but in the Church Militant; not such as are crowned with glory in heaven, but those that dwell upon the earth; not such as are enrolled in the Pope's Register, and stand in red Letters in the Popish Calendar; but the faithful, whose Names are Written in the Book of life, which are the true members of jesus Christ. Thus much touching the true Interpretation of the Words. We see here that Love is described by the Object thereof, to wit; the Saints. For, as Christ is not the Object of our Charity, 
e Psal. 16 2.  for our wel-dooing extendeth not unto him: so the Saints are not the Object of our Faith, but as Faith hath respect and relation to Christ, so hath love reference to the Saints. Now, we have showed already, that philemon's love is commended toward the Saints, because he had a principal and special care of them. True it is, he neglected not others, but he was most of all mindful of the godly, poor, and distressed Brethren. 
Doct. 8. The works of mercy are especially to be showed to the poor that are godly.  We learn hereby, that the works of mercy are especially to be showed to the poor among us that are faithful, which may be accounted of the fellowship and Communion of the Saints. Howsoever all such as are poor, are in their poverty to be regarded, inasmuch as Christ hath taught us that the poor we shall have always with us, yet the Godly poor, that have piety joined with their poverty, are before others, and above others, to be respected and relieved.  
In the performance of this duty, we see the practice of the Prophet David going before us, 
a psal. 16, 2, 3.  and leading us the way. O my soul, thou hast said unto the Lord, 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. In like manner also, our Saviour Christ describing the manner of the last judgement, when he shall give to every one according to his Works, 
b Math. 25, 40  declareth, that the fruits of mercy bestowed upon the members of Christ, being sick, imprisoned, hungry, thirsty, naked, and in necessity, are allowed as notable fruits of a justifying Faith, and of a true love, and accepted as done to Christ himself. So the Evangelist Luke testifieth in the Acts, that 
c Acts 4, 32.  the multitude of them that believed were of one heart, and of one mind, they had all things common, no man accounted any thing he possessed his own, but to serve the necessary use of the Saints. The Apostle having proved in the Epistle to the Romans, that we are justified freely by the grace of God, without the works of the Law, whereby we are at peace with God, cometh to set down the fruits of Faith, Chap. 12. Rejoicing in hope, continuing in Prayer, 
d Rom. 12, 13  distributing unto the necessities of the Saints, giving yourselves to Hospitality. Hereunto come divers Laws which God ordained among his people, 
e Deut. 15, 17  If one of thy Brethren with thee be poor within any of thy gates in thy Land, which the Lord thy God giveth thee, thou shalt not harden thine heart, nor shut thine hand from thy poor brother: but thou shalt open thine hand unto him, and shalt lend him sufficient for his need. All these testimonies of Scripture do prove, that the poor which are godly are most of all to be succoured and sustained, as they, that for the most part stand in greatest need to be helped.  

Reason 1.  The Reasons hereof are to be considered. First, it is a fruit of our election, which we ought to assure to ourselves more and more. The Apostle john testifieth this, 
f 1 john 3, 14.  We know that we are translated from death to life, because we love the Brethren: he that loveth not his Brother, abideth in death. We ought daily to gather arguments to persuade our hearts of God's love towards us, which we shall see by our love toward our brethren. The election of God is hidden in himself, the cause of it is not in ourselves; but we shall not need to climb up to Heaven to know it, God hath left us a better, a more easy & certain way then to search into the secrets of God, that he hath kept to himself, if we enter into ourselves, and see the effects and signs of it, we shall not doubt thereof, but rest assured with unspeakable comfort that we belong to him. For as the Lord knoweth who are his, so we shall know that we are the Lords, if we find the fruits of election graven in our hearts, among the which this is one of the principal, our unfeigned love to the Brethren, the forgiving of our enemies, our delight in the Saints, our doing good to them that are of the household of Faith.  

Reason 2.  Secondly, such poor as be faithful belong unto Christ, and what comfort soever is ministered, what relief soever is showed to them, is ministered and showed to Christ, as christ himself witnesseth with his own mouth, who is truth itself, that they should the more readily embrace it as the truth. For he telleth us, that it shall be said to us in the last day, that have helped the Saints, and refreshed their bowels, 
g Math. 25, 40  Verily I say unto you, inasmuch as ye have done it unto one of the least of these my Brethren, ye have done it to me. This is a notable motive and encouragement to move us to this duty, to consider that our love is showed not to men upon the earth, but to Christ sitting in heaven, at the right hand of his Father. Hereunto cometh the wise saying of Solomon, 
h Prou. 19, 17.  He that hath mercy upon the poor, dareth unto the Lord, and the Lord will recompense him that which he hath given. Yea, he is so rich a rewarder, and a bountiful recompencer of that which is done to those of his household, 
i Math. 10, 42  that if a cup of cold water be given to a Disciple in the name of a Disciple, to a righteous man in the name of a righteous man, he shall not lose his reward. When one dareth to an honest man that standeth upon his credit, he seareth no loss, he knoweth he will perform what he 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 we have done any good thing unto the poor, forasmuch as we have not done it to man, but unto God. He hath given his word to see us paid, will we not take his word? he offereth to enter into bands, & to be bound in a statute, is not statute-law good with us? Albeit he be indebted to none, but all in debt to him, yet he offereth himself as a pledge, and becometh surety for the money, who is so good a paymaster, that he will not only restore the principal, but pay the hire and profit 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 heavenly father, to love as he loveth; to love most where he loveth most of all; and least, where he loveth least of all. Now, he loveth all his creatures, which are the works of his hands, 
k Gen. 1, 31.  He saw them all when they were made, and lo they were all exceeding good: but he especially loveth mankind, Whom 
l Gen. 1, 26.  he created in his own Image, according to his likeness: and yet most especially he loveth the faithful, upon whom he bestoweth the riches of his love, and hideth not the secrets of his kingdom from them; yea, he hath given them his own son to be their Wisdom, justification, Sanctification, and Redemption unto them, how should he not with him give them all things else? This the Apostle teacheth, 
m 1 Tim. 4, 10  warning us to Trust in the living God, which is the Saviour of all men, especially of those that believe. Hear is a pattern and precedent for us to follow, that we may be like our Heavenly Father; we must love all mankind, but we must most entirely and dearly respect the godly: we must love all the poor, but the poor that are faithful we must love most of all. If we must bestow labour upon barren ground, we must not leave the fruitful untilled: and if we must cast our Bread upon the Waters where it may seem to be lost, we must not deny it to the living members of Christ's body, which are our Brethren.  

Reason 4.  Fourthly, we cannot by our well-doing benefit God at all; our goodness can do him no good, our love cannot profit or pleasure him. For, as our wickedness can do him no harm, so our kindness can procure him no good. This he saith, and thus he speaketh in the Prophet, 
n Psal. 50, 9, 10, 11, 12.  I will take no Bullock out of thine house, nor Goats out of thy Folds, for all the Beasts of the Forest are mine, and the Beasts on a thousand Mountains: I know all the Beasts on the Mountains, and the Wild Beasts of the field are mine: If I be hungry, I will not tell thee, for the World is mine, and all that therein is. We receive all good from him, we can return nothing back to him again, to do him good. This is the reason which the Prophet David teacheth, which moved him to join himself unto the people of God, and to profit them, because he saw he could not pleasure God, his well-doing could not extend to him. Seeing therefore the duty of love showed to the brethren, are seals of our election, and are accepted as done to Christ himself, seeing we must follow the example of our heavenly Father, and that we cannot by all our goods help him; it followeth, that we must begin our works of mercy at the faithful, & cast a pitiful eye, & open a liberal hand especially toward them.  

Use 1.  Let us now come to the Uses of this doctrine. First, this teacheth, that there ought to be among all the faithful a communion of Saints, they are as a family or household among themselves. They have a near fellowship, they are near brethren, they are fellow members of one body, they are knit together by one spirit, they are called under one hope, they are made Christ's by one faith, they are made one by one baptism, they have one bread to feed upon, they have one cup to drink of, they have one table to meet at, they have one God that they worship, they have one salvation that they aim at. This the Apostle expresseth at large. Ephe. 4. Support one another through love, 
o Ephe. 4, 2, 3.  endeavouring to keep the unity of the spirit in the bond of peace; There is one body, and one spirit, even as ye are called in one hope of your vocation: There is one Lord, one Faith, one Baptism, one God and Father of all, which is above all, and through all, and in you all. We are charged to have a care of all mankind, but as it is fit and convenient, that they which are of the same family, should be helpful and beneficial one to another, rather than to such as are of another family, which are not so nearly joined unto them; so we must have a care to do good to all the sons of men, but it is requisite, that those which are members of the same body, nay which are Sons and Daughters; brethren, and Sisters, having 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 immortal seed, nourished with the same Milk, and gathered together in one hope, should be beneficial and bountiful one to another, rather than to those that are foreigners and Strangers, not linked to them by the bond of Faith, nor joined with them in the body of Christ. Wherefore, the Apostle saith to the Phillippians, 
p Phil. 2, 1, 2.  If there be any consolation in Christ, if any comfort of Love, if any fellowship of the Spirit, if any Compassion and Mercy, fulfil my joy, that ye be like minded having the same Love, being of one accord, and of one judgement. He teacheth us to have one mind and heart, he admonisheth us to cleave together, and to hold together. We see how those of the Kingdom of darkness and destruction, do couple and combine themselves together against the Church and chosen Children of God; for doubtless 
q Acts 4 27.  we may say as the Apostle did, Against thy Son jesus, whom thou hast anointed, both Herod and Pontius Pilate, with the Gentles and the people of Israel, gathered themselves together. And▪ as the Prophet speaketh, 
r Psal. 83, 5, 6.  They have consulted together in heart, and have 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, etc. So is it in these days, the ungodly rabble of profane persons have joined together, and make as it were a Conspiracy against the godly: the profane and Atheists, the Papists and Libertines set themse●…es against the faithful of the Land, and open their mouths against heaven, they devise all horrible and detastable slanders to work their confusion. We find hard entertainment in the World, because we are chosen out of the World. We are hated of them, because we are not Companions with them in evil. We are reviled and slandered of them, because we will ●ot follow all excess of riot, to the slander of our profession, and to the d●shonour of God. Wherefore, the Children of light should company and consort together, being the Sons of God, heirs of his Kingdom, members of Christ, Temples of the Holy-Ghost. The unreasonable Creat●res may condemn us. We see Cattle heard together, Sheep flock together, Fish's shoal together, and Birds of a Feather will fly together: O what a s●…me is it then for us, to make a rent and division in the body of Christ, by separating ourselves one from another in affection of heart, and practise of life! A true Christian man or woman is like a Candle, that consumeth itself to give light to others. So must God's people spend those gifts which God hath given them for the benefit of their Brethren. This 
s Wherein the communion of Saints standeth.  Communion which we are to yield to the Saints, standeth in two things; not to speak of the Communion that we have with Christ our head, but one toward another. Fitst, in affection; Secondly, in gifts. In mind and affections we must be of one heart, to mourn with them that do lament, and to rejoice 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 rejoice, the other are comforted. This duty the Apostle remembreth unto us, 
t Rom. 12, 15, 16.  Rejoice with them that rejoice, and weep with them that weep: be of like affection one toward another. So the writer to the Hebrews moveth us 
u 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 ourselves were in prison, we would have a sensible feeling of our imprisonment, and we would be ready to complain of the want of the fruits of love in others toward us, if we were not visited and comforted. Let us therefore practise that toward others, which we would have practised toward ourselves. This must all true Christians have in mind, that they must have tender hearts and compassionate affections, putting on the bowels of mercy and commiseration▪ in regard of the miseries that befall the Church in general, or our Brethren in particular. Christ jesus is touched with a feeling of their miseries, and accounteth them as done to himself, as appeareth when he said, 
x Acts 9, 4.  Saul, Saul, why persecutest thou me? This reproveth those that weep when the Church rejoiceth, or rejoice when the Church weary. The Prophet Amos complaineth of this deadness of hart in his days, 
y Amos 6, 6.  The people drank wine in bowls, they anointed themselves with the chief ointments, they stretched themselves upon Beds of ivory, but no man was sorry for the affliction of joseph. If we be not touched with a sight & sense of the Church's miseries, it is a plain argument that we are dead members, not living; rotten members, not sound; senseless 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 soul and the body, so the gifts are of two kinds, Spiritual graces, and temporal Blessings. We must bestow upon them spiritual gifts, procuring their good, by example, exhortation, comfort, prayer, reproof. We are 
z Heb. 3, 13. Gal. 6, 1.  willed to exhort one another, while it is called to day: we are admonished, when any man is fallen by occasion into any fault, as spiritual men to restore such a one with meekness, considering out selves, lest we also be tempted. Touching temporal blessings, we must be ready & content to bestow such goods as God hath bestowed upon us, for the good of our fellow-members. If we have this world's good, we must not hide our compassion from them, for than we cannot assure ourselves that the love of God dwelleth in us.  

Use 2.  Secondly, seeing we are charged to provide for the goodly poor, and not to see them want, it teacheth that we are all the lords Stewards, to dispense and dispose his blessings to others. We hold all that we have of him, and we hold all at his will, and during his pleasure: he may thrust us out of our houses when he listeth. For properly we are not Lords, but Tenants▪ not Owners, but Stewards; not Possessors, but Borrowers; and whatsoever we enjoy, it is not ours only, but ours, and the poors; they have their share and portion with us. A Christian man, though he be the freest man upon the earth, yet he is a Servant to all, especially to the Church of God. A Christian man, is only a Freeman; for he hath Christian liberty belonging ●o him, 
a john 8. 36.  And he whom Christ maketh free, he is free indeed. He is freed 
b Rom. 8, 1. Col. 2, 16, 20. Rom. 6, 14.  from ●he curse of the Law, from the bond of perfect righteousness, from the burden of Ceremonies, from the bondage of sin. He hath a freedom in the voluntary 
c Luke 1, 74.  worship and service of God, in the 
d 'tis 1, 15.  free use of all the Creatures of God, to come to the throne of grace, 
e Rom 5, 2. Ephe 3, 12.  with assurance to be heard for Christ's sake, and to enter into the Kingdom of glory after this life. On the other side, a wicked man is the greatest slave and bondman that can be. He is in bondage under sin. He is subject to all punishments temporal and eternal. He is in bondage under the Devil, 
f 2. Tim 2, 26.  who keepeth all impenitent sinners in his snares to do his his will. He is in bondage under the wrath of God. But to let this pass, howsoever the faithful are free men, yet they are not only the servants of God, but the servants of men, especially of the poor, but most especially of the godly. We are not to seek our own things, but to refer the labours of our calling, and the blessing of God upon our labours to the common good of the Church whereof we are members.  
This condemneth two sorts of men. First such as seek for nothing but to settle themselves and maintain their own estates, to enrich themselves that they may live 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 unfruitful works of the flesh. Th●se men may allege and plead for themselves what they will, but in truth they never yet knew what the Communion of saints meaneth. The Apostle giveth this precept to all the Church, 
g Phillip 2. 4. Gal. 6. 2.  Look not every man on his own things, but every man also on the things of other men. And in another place, Bear ye one an others burden, and so fulfil the Law of Christ. So the Apostle james teacheth 
h jam. 4. 3.  that we often ask, and receive not, because we ask amiss, that we might consume the same upon our pleasures. Secondly, it reproveth such as waste and consume the good creatures of God in riotousness, in drunkenness, and in all excess, and when they are in brotherly love and Christian compassion admonished, do by and by answer, what have you to do with my spending? I spend nothing but mine own, I spend none of yours. Yes, thou spendest that which is thy wives, thy children's, thy families, even that which is Gods, for which thou shalt give an account at the great and dreadful day of judgement. For when Christ shall come with thousands of his Angels to make an end of all things, and say unto thee, 
i Luke. 16, 2  Come, give an account of thy Stewardship for thou mayest be no longer Steward: wilt thou answer to the judge of all the world, and to Christ that shall sit upon the Throne, thou hast wasted none of his goods, and abused none of his Creatures? Thine own heart, and thine own conscience, as a thousand witnesses, will give in evidence against thee, that thou hast taught thy tongue to lie. They have forgotten they are the Lords Stewards, and shall give an account to him as certainly of the bestowing of their substance, as themselves take an account of their servants, of that portion of their goods which they have committed unto them.  

Use 3.  Lastly, seeing we are debtor to all men, but specially to the faithful, it reproveth such as show the chiefest fruit of their love and charity upon the ungodly and profane, whom it were many times more charity to see punished then relieved, and corrected then maintained. Many there are among us that have no care or compassion of the poor Saints, though they see their wants and necessities, yet they can shut their eyes and pass by them 
k Luke. 10. 31. 32.  as the Priest and Levite did, by him that was rob by thieves and lay half dead of his wounds. But they will oftentimes be bountiful, and show their benevolence upon such, as a great deal worse deserve it. We see that our collections and distributions are made many times amiss, and such as are most profane, are best provided for. Such as are idle Drones, beastly Drunkards, filthy Harlots, and their graceless bastards, are more regarded and respected, and have better experience of our Alms then such poor as are godly minded, heirs by grace, Saints by calling, and sons by faith. This is an inverting and overturning of the order that God hath set and settled to remain among us, for this is his ordinance which he hath left with us, 
l Gal. 6. 10.  While we have time, let us do good unto all men, but specially to them that are of the household of Faith. So the Apostle prayeth for the Thessalonians, that the Lord would increase them and make them abound in Love 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. Lo here is an Ordinance of God perpetually and inviolably to be kept, as a Law of the Medes and Persians which could not be altered: we must do good to the distressed Saints and poor servants of God before others and more than to others. God indeed is good to all, 
m Psal. 125. 9  and his mercy is over all his works, but in a special sort he 
n Psal. 73. 1.  is good to Israel, and gracious to them that are pure of heart. He saveth man and beast in body, but he saveth the souls of his elect for ever: He doth not only preserve them temporally, but he will glorify them eternally. From hence such as are poor and have godliness laid up in their hearts must learn, to bear the heavy burden of poverty with patience, seeing that howsoever they are neglected of men in the daily ministration, yet they are highly respected of God, and he vouchsafeth to leave special direction for them above others, to be sustained. The greater our poverty is, the greater should be our piety: that the more miserable we seem to the world, the more honourable we may be in the sight of God and of all good men. True godliness will sweeten the bitterness of the Cross, which hath the promises of this life and of that which is to come. But a poor estate joined with a profane life, and extreme necessity accompanied with extreme iniquity and impiety, is a double misery, a double wretchedness, a double unhappiness. Let this therefore comfort us, and temper the greatness of our affliction, seeing God doth care for us above all his Creatures; yea, before the rest of mankind, charging those that are rich in this world to make a difference between man and man, between person and person, between poor and poor, even such a difference as he himself hath made, who preferreth the sheep of his own Pasture before Goats; the Sons and Daughters of his own family, before bastards; the heirs of his Kingdom before Aliens and strangers; the vessels of honour, before the vessels of dishonour. As for the poor that are wicked, ungodly, lewd, and profane, so long as they live in their wickedness, ungodliness, lewdness, and profaneness, they are no parts of God's family, they are bastards, not sons; they are members of the Devil, not members of Christ; they are cages of unclean Birds, not Temples of the holy Ghost; they are as dung and dross of the earth, not silver and Gold for the Lords house. Seeing therefore God doth cast them down into the second rank, let not us advance them above their place. God is the God of order, not of confusion: and if we be of God, let us establish among us the order that he hath planted. Let us judge with righteous judgement, and lay all partiality aside. Let us not respect the poor because they are our friends, but because they are the friends of God. Let us not see to those that are nearly allied to us, but to those that are of the kindred of Christ, which hear 
o Mat. 12, 50. Luke 11, 28.  his word and keep it, who are his Mother, Sister, and brother. Hereby they shall be encouraged in well doing, and we shall by our godly care of them, provoke them to greater zeal, and to a constant continuance in their profession. Wherefore let this be the rule to guide and govern us: Such are to be used best which are indeed best, let them have most relief of the body, that have most grace and godliness in the heart. Godliness giveth the pre-eminence, and ungodliness bringeth reproach and setteth a note of infamy upon his face that is defiled with it. True it is, others must have their portion and proportion: but it must be so rated, that they be in the first place▪ provided for, that are most religious in heart, and painful in their callings, and thankful to their weldoers. For where true Religion hath taken place, it will make them diligent in their business, and serviceable to those of whom they have received good things. As for those that are idle, and unthankful, they never 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 faithful.  
[Toward the Saints.] The faithful are here 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 living, or dead; in this life, or out of this life. But in this place only such are meant, as live under the covenant of grace, and fight the Lords battles against Sin, the World, and the Devil. Now they 
p Why the Godly are called saints.  are called Saints, or holy, for these causes: First, because they are separated by the mercies of God, from the filthiness and damnable condition of this world: they are gathered into a Church, and set apart for the pure service of God. Secondly, because they are purged and cleansed from their sins, by the precious blood of Christ. Thirdly, because they express the fruit hereof in holiness and righteousness, they are altered and changed from that which they were by nature, they are regenerate and created anew, they are renewed in their wills, affections, purposes, and practices. This is contrary to profaneness. 
Doctrine 9 Such as truly belong to Christ are saints.  We learn from this title given to the faithful, that they which truly belong to Christ are saints; that is, are sanctified, cleansed, and purged from their sins and iniquities by the blood of Christ, are delivered from the slavery and bondage of sin, and are enabled by the grace of God in some measure to serve him in holiness and righteousness all the days of their life. In this respect the Isralites, when God had chosen them out of the world to be his people and servants, 
a Exod 19 6. 1 Pet 2, 9  are called a royal Priesthood, and an holy Nation. This name of Saints is usual and common with the Apostle Paul in all his Epistles. In the Epistle to the Romans he writeth to all Rome beloved of God, 
b 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 
c 1. Cor 1, 2. and 14, 33.  sanctified in Christ jesus, saints by calling, with all that call on the name of our Lord jesus Christ in every place: and afterward he saith, God is not the author of confusion; but of peace, as we see in all the Churches of the Saints. So he showeth in the Epistle to the Ephesians, 
d Ephe 3, 8. and 5, 3.  that to him the least of all Saints, this grace was given, that he should preach among the Gentiles the unsearchable riches of Christ. The Prophet David also saith, 
e Psal 85, 8.  I will hearken what the Lord God will say, he will speak peace unto his people, and to his Saints, that they turn not again to folly. All these places do plainly prove, that they which believe in Christ and belong to him, truly may be called Saints and holy men.  

Reason 1.  The reasons are these. First, because they are thereunto called and chosen in Christ, they are thereunto justified and redeemed by Christ. For we are chosen before the foundations of the world to be holy, 
f Ephe 1, 4.  He hath chosen us in him, that we should be holy and without blame before him in love. It is the end of our calling, as the Apostle teaeheth 1. Thes. 4. This is the will of God, even your sanctification, and that ye should abstain from fornication, etc. for 
g 1. Thes 4, 3, 7.  God hath not called us unto uncleanness, but unto holiness. It is the end of our redemption, as Zachary showeth, that the Lord God of Israel hath visietd and redeemed his people, 
h Luke 1, 68, 74, 75.  that we being delivered out of the hands of our enemies should serve him without fear all the days of our life, in holiness & righteousness before'rt him. Seeing therefore God hath called us with an holy calling, and appointed us to be Saints, by his decree of our election, by the efficacy of our calling, by the virtue of our justification, and by the power of our redemption, it followeth, that all the faithful may worthily challenge the name of Saints.  

Reason 2.  Secondly, the servants of God must be Saints, to the end there may be a conformity and likeness unto him that hath had mercy upon us. It is requisite that there should be a resemblance between 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 us, it followeth that holiness belongeth unto us. The son beareth the Image of his father, and thereby is easily known whose son he is. If we be the sons of God, we must express his Image in holiness and true righteousness. This is it which Moses declareth and repeateth Levit. 11. 
i Levit 11. 44.  I am the Lord your God, be sanctified therefore, and be holy, for I am holy, and defile not yourselves with any creeping thing that creepeth upon the earth. Hereunto accordeth the saying of the Apostle Peter, 
k 1 Pet 1. 14. 15.  As obedient Children fashion not yourselves unto the former lusts of your ignorance, but as he which hath called you is holy, so be ye holy in all manner of conversation, because it is written, be ye holy, for I am holy. If then he that is the God of all the Saints be holy, if it be one of his essential attributes, so that he can no more cease to be holy than he can cease to be God, the Saints themselves must be Saints, not only in name, but in deed, they must be transformed into a likeness of him, they must show the fruits of holiness, and be partakers of the divine nature, in that they flee the corruption which is in the world through lust.  

Reason 3.  Thirdly, the faithful are called by the name of saints, that there might be a difference between that which we have of ourselves, and that which we receive from God; between the old man, and the new man; between our first birth, and our second birth: between nature, and grace. No man is a Saint by nature, we have not holiness from ourselves, but we are strangers to it, and that is a stranger to us; nay, we are enemies to holiness who love nothing else but profaneness, and desire to be any thing else then to be Saints and holy. The Apostle putting us in mind of our first birth, that we might so much the more magnify the grace of God, which is marvelous and glorious in his Saints, saith, 
l Ephe 2. 12. 13.  Remember that ye being in times past Gentiles in the flesh, and called uncircumcision of them which were called Circumcision in the flesh, made with hands, that ye were at that time without Christ, and were Aliens from the common wealth of Israel, and were strangers from the Covenants of peomise, and had no hope, and were without God in the world; but now in Christ jesus, ye which once were far off, are made near by the blood of Christ. And to the same purpose he speaketh in the Epistle to the Colossians, 
m 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 unblamable, and without fault in his sight. Seeing then, that we are called to holiness, seeing we must as Children resemble our father, and seeing God will have a difference between our natural condition and the estate wherein we stand by grace; we may conclude, that all such as are in the number of true believers, are also Registered in the number of true Saints, sanctified inwardly by the spirit of God.  

Use 1.  Let us now make use and application of this Doctrine unto ourselves. First, we see plainly hereby, that there are Saints upon the earth; that is, men and women regenerate and sanctified. The prophet David saith, 
n Psal 16. 3.  All my delight is in the Saints that are upon the earth, whereby it appeareth, that there are two sorts of Saints, one in heaven, the other on the earth: one sort is the spirits of just and perfect men, the other such as are clothed with flesh, who have a righteousness begun in them but are yet far from perfection: some that have already received their Crowns, that are already glorified, not having spot or wrinkle or any such thing; others that are yet in warfare against sin, the world, and the devil, and carry about with them the remnants of natural corruption. Therefore we profess to believe in the Articles of our Faith, the Communion of Saints. So the Apostle saith, 
o 1 Cor. 6, 1, 2, 11.  Dare any of you having business against another, be judged under the unjust, and not under the Saints. Do ye not know that the Saints shall judge the world? And afterward, Such were some of you, but ye are washed, but ye are sanctified, but ye are justified in the name of the Lord jesus, and by the Spirit of our God. This serveth to reprove all those, which in scorn and derision, mock the servants of God, and upbraid them with their profession, saying; O you are a Saint, you are of the little flock, you are an holy man; A young Saint, an old devil. Thus is Religion made a Proverb and common byword, and thus are men come to sit down in the seat of Scorners: but hear this, O ye contemners of God and know, that whosoever is not holy, is profane; he that is not pure, is impure; he that is not a Saint of God, is a bondslave of the Devil: there is no mean between the one and the other. He that is not of the little flock of Sheep, is of the great Herd of Goats, and of the multitude of unbelievers that shall be condemned. He that entereth not in at the strait 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 he dieth, is a Devil incarnate before his death. This is that which our Saviour speaketh concerning judas, 
p john 6, 70.  Have I not chosen twelve, and one of you is a Devil? Now he spoke of judas Iscariot, the son of Simon, for he it was that should betray him. This judas was not a Saint, and he is pronounced to be a Devil. Now choose whether thou wilt be a Saint, or be accounted a judas, a Devil, a member of the devil. For, he that is not in some sort changed, renewed, regenerated, and sanctified in the inner man, shall never see life. If we begin not the way to salvation in this world, we shall never be received into glory in the world to come. This is the Doctrine which Christ preacheth to Nichodemus, 
q john 3, 5.  Verily, verily. I say unto thee, except that a man be borne of water, and of the Spirit, he cannot enter into the Kingdom of God. So the Apostle saith, 
r Ro. 8, 13, 14  If ye live after the flesh, ye shall die; but if ye mortify the deeds of the body by the spirit, ye shall live: for as many as are led by the spirit of God, they are the sons of God. And in another place, 
s 2 Cor. 5, 15.  Thus we judge, that if one be dead, and he died for all, that they which live should not henceforth live unto themselves, but unto him which died for them, and rose again. Sanctification goeth always before glorification. Every one would be glorified, but every one will not be sanctified: every one would live with God, but every one will not die to sin: every one would receive the victory, but every one will not fight the battle. But let us not be deceived, God is not mocked. If we would attain to salvation, we must first have sanctification, we must be Saints in this life; if we look to be Saints in glory hereafter; we must be Saints upon the earth, if we would be Saints in heaven; we must first make a beginning, before we can come to the ending. We must take pains, we must labour hard, and sweat much, before we can come to our journeys end.  
Let us therefore take heed we do not make a mock of the Saints, lest we mock at our own sanctification, and consequently neglect, nay despise our own salvation. If we make any account of holiness of life, let us not cast it out as a reproach, to be holy. Let us consider, that this is the will of God, even our sanctification; it is not therefore his will that we should delight in profaneness, and ungodliness. And as for those that are scorned and abused, or rather not they, indeed, or their persons flouted and contemned, but their Faith, their Religion, their Sanctification: let them not hang down their heads, and be discouraged, but walk boldly through good report and evil report, and be so far from shrinking back for these taunts & revilings, that rather we should prepare ourselves for an harder battle, & an hotter encounter. We have not yet resisted unto blood. Remember what our Lord and Master hath endured, the reproach of the world, the slanders of the ungodly, the mockings of the malicious, the shame of the cross, and what not. We must not look to far better than he, we must not think to be entertained otherwise then he was. If this be the worst that they can say by us, if this be the greatest fault they can report of us, that we are saints and holy persons, let us not be discomforted, but rather comforted herein, that God is glorified in us, his name is honoured, and the mouth of Iniquity is stopped, having nothing to detect us off, nothing to object against us. The enemies of Daniel, howsoever they watched all occasions and sought all opportunities to betray him and destroy him, yet the greatest crime they had to charge him withal, 
t Dan 6. 11. and 3. 12.  was, that he prayed to his God three times a day, and made supplication unto him. The Chaldeans had no other fault to charge the jews to have committed, then that they would not bow down unto an Idol. If they could have 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 have spared and held their peace. But this was the glory of these servants of God, that they suffered not for their sins and deservings, but for their faith, and a good conscience. This was it wherein the Church and faithful comforted themselves, Psal. 44. If we have 
u Psal 44. 20, 21, 22.  forgotten the name of our God, and holden up our hands to a strange God, shall not God search this out? For he knoweth the secrets of the heart: Surely for thy sake are we slain continually, and are counted as sheep for the slaughter. This is that place which the Apostle alludeth unto Rom. 8. Whereby he comforteth the people of God in their afflictions: whereby we see, what is the portion and condition of the Saints in this life: they are sheep, not wolves; they are afflicted, they do not afflict; they are killed, they do not kill: they are killed not because they have forsaken and renounced God, but because they would not forsake him and renounce him: They are slain not for their own sin, but because they would not commit sin against God. If this be our case and condition, that we are reproached for our righteousness and religion, and if we 
x 1 Pet 4, 13. 14.  be railed upon for the name of Christ, we have cause to rejoice, in as much as we are partakers of his sufferings and shall be partakers of his glory; yea, blessed are we, for the spirit of glory and of God resteth upon us, which on their part is evil spoken off, but on our part is glorified. Let us comfort ourselves and our brethren with these things.  

Use 2.  Secondly, seeing all the faithful living in the world are Saints, this serveth to convince the Church of Rome, who appropriate the word saints to those that are dead, and honour none with this title that live upon the earth, but such as are departed out of this life, and being famous for miracles, are Canonised by the Pope, whom they account as a God upon the earth. Hence it is, that they add farther, that our Church cannot be an holy Church, because there was never yet any Saint or holy man of it, approved to be such by miracle or any other evident token. They renounce our Church, because it is no holy Church, and they conclude it is not holy, because we have no Saints that are in it or ever were of it. First, lct us speak of our Saints, and then somewhat touching their Saints, 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 we believe, as appeareth by the Scriptures, by which we offer to be tried in all controversies; but our Adversaries will not deny these to be Saints, and such Saints as have been approved by miracles. Again, we have in our Churches true believers, justified by the blood of Christ, and sanctified by the spirit of God, and therefore are Saints by calling, as we have showed before. We have the fruits of sanctification, as necessary effects of a living faith, we profit daily in repentance from dead works, we labour more and more for 
y Col 2, 2. 5. Rom 8, 16.  the full assurance of understanding and steadfast faith in Christ, for our redemption. But such as live in sin, and walk in the flesh, have not the spirit of Christ, they are not of our church, they are no true Saints; they may be among us, but they are not of us. As for the popish Saints which are found in their Golden Legend (so called) and stand in red letters in their Calendars, it is no marvel if we do not account of them, when 
a Caiet. tract. de concept. & de indulgent.  many among themselves do seem not much to respect them; and affirm, that the Saints canonised may be no Saints, and the miracles whereupon it is grounded, no miracles. And because the Church of Rome speaking of Saints do always mean such as are in the Pope's Calendar, and of his canonisation (who is now held to be the only Saint-maker upon the earth) and propound such to the people, to the honoured and worshipped, let us consider a little what those Saints are, & whom they adore and call upon. Our Saviour Christ accuseth and reproveth be Samaritans, 
b john 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 upon the papists heads, for they worship many fictions for Saints, & shadows for men; whereas there were never any such that lived upon the earth. It were easy to allege sundry of this stamp, but a few shall serve and suffice instead of many. Saint George is worshipped among the Papists, as a renowned Saint, but such a Saint as they report and receive this George to be, was never extant in the world, who is said to have killed a Dragon, that was so big, that four yoke of Oxen could hardly draw him out of the City, which 
c Baron. notat. in Martyr Roman. Aprilis. 23  sundry of their own writers esteem little better than a fable. Secondly, S. Christopher is solemnly adored by the Church of Rome, who is reported of some to be a man of twelve foot long, and of other to be twelve cubits high: this is he that went up and down to seek the Devil to serve him; for he said, I go to seek my Lord the Devil to serve him. If this were a Saint, he was one of the devils Saints, whom he served, and called him Lord, and not one of God's Saints. The like we might say of S. Catherine, and infinite other, whom falsehood hath forged and devised, and superstition nourished and retained. Moreover, their Legends of Saints are so full of fables and fooleries, that they do not only set them down for Martyrs, which never had being in the world, but they adore devoutly for Saints and Martyrs, those which (by the confession of their wisest writers) were pagans & jews, traitors & heretics, 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 never have thrust his spear so spitefully, and offered that villainy and violence to the body of our blessed saviour; yea, it may probably appear & be gathered out of the scripture, 
d Revel 1, 7.  that he was not only a cursed unbeliever, but a damned wretch & reprobate: and no approved history maketh mention of his calling and conversion, yet the blind ignorant papists do worship this soldier as a Saint, under the name of Longinus, what is this but to make Pagans and Infidels Saints; yea, when so many dead men's bones and blood, their relics and ashes, are worshipped in every coast and corner where popery reigneth; what assurance can any man have, that he doth not worship the bones & bodies of pagans & heathens? Gamaliell mentioned in the Acts, was an incredulous jew, & a right Pharisee, 
e Acts 5, 39  as appeareth by the counsel which he gave to the jews in the Counsel, fit for a Politician, unfit for a Christian; showing rather a wily & witty head, than a religious hart, & if he had believed in Christ, he would not have feared to confess his name; yet hath he a place among the Romish Saints, and reverently are his relics esteemed of them. How many of their 
f Anselme, Becket, More, Fisher, Campian, Sherwin, etc.  English Martyrs were devilish traitors, odious, perfidious, disloyal, seditious, rebellious, unfaithful to their Prince, & enemies to their country? Some endeavoured to stir up foreign Princes against their Sovereign Lord, which no man can deny to be an act of treason. Some went about to stir up the kings Subjects to rebellion, and stood at open defiance, and at the swords point with the Prince. Others, have been slain in the field in the midst of the rebellion which themselves raised, & among the rebels which themselves armed. Others were executed as notorious Traitors, for maintaining the Pope's Bulls of deposing princes, and would by no means condemn them; none of them would promise to join with the Princess side, and take her part, if the Pope should send an army against her, to depose her person, to spoil her subjects, & to invade her country. Of this sort here set down, thus qualified and sanctified, are Becket, More, Fisher Forest, Sanders, Campian, Sherwin, Parry, Ballard, Babington, Someruil, and such like; who are canonised by the Pope, and agnized for Saints by the Papists: they pray unto them, and keep their bones and rags for holy relics, and worship them, whereby it appeareth, that they put those in the Pope's calendar, as rubricated Martyrs, and imagine them to be Saints in heaven, who by all likelihood are tormented & damned with the devils in hell. The time will not suffer us to make a Catalogue of these their Saints, but this may suffice to show, that the Papists honour divers Saints, which never lived in the world, but are merely fancied and fond imagined: others, that are doubtful, & not certainly known to be such as they are reported: others likewise, that were pagans in superstition, jews in religion, Heretics in profession, traiotrs in practice, and wicked men in their conversation; of whose damnation in hell there is more certainty, then either of their faith in earth, or salvation in heaven. And thus we will leave them, their Saints, and their Saint-maker.  

Use 3.  Thirdly seeing all they that belong to Christ are Saints, it belongeth to every man to try the assurance of his salvation, by the fruits of his sanctification. For hereby we may assure our selves that we are in the communion of saints if we lead a sanctified life. If we have our conversation in holiness, we shall have in the end everlasting life. The Apostle teaching that the foundation of God abideth sure, so that the Lord knoweth who are his, showeth how we shall know that we are the Lords, even every one for his own assurance 
g 2 Tim. 2, 19  must departed from iniquity. Hereunto cometh the saying of john in his first Epistle, 
h 1 joh. 1, 6, 7.  If we say we have fellowship with him, and walk in darkness, we lie & do not truly: but if we walk in the light as he is in the light, we have fellowship one with another, and the blood of jesus Christ his son cleanseth us from all sin. And Paul writing to the Romans' saith, 
i Rom. 8, 10.  If Christ be in you, the body is dead because of sin, but the spirit is life for righteousness sake. We glory in the names of Christians, we would be accounted Christ's, we take upon us the Title of Saints, and yet we are not careful to bring forth the fruits of Christians, and to lead a sanctified life. All Trees in the beginning, when the world was created, were made fruitful, nothing was barren, nothing fruitless. If we be the Garden of God, we must be rrees of righteousness, 
k Psal. 92, 13.  and bear much fruit even in our old age. Many that are barren in bearing good fruit, are too fruitful in bringing forth the unsavoury fruits of the flesh, which the Apostle nameth, Gal. 5. who may justly fear the curse that God 
l Luke 13, 7.  laid upon the Figtree, and every day look to be hewn down and cast into the fire. It is not enough for us to be fruitful, but we must labour to be more fruitful. It is not enough to be holy, but we must be more holy. It is not enough to be Saints, but we must increase in sanctification. This the Prophet showeth in the Psalm, 
m Psal. 92, 12.  The righteous shall flourish like a Palm tree, and shall grow like a Cedar in Lebanon: Such as be planted in the house of the Lord, shall flourish in the Courts of our God: they shall still bring forth fruit in their age, they shall be fat and flourishing.  
Where we see, that God's Children are never void of the fruits of faith, but have them in them to their endless comfort. Other Trees oftentimes fall to degenerate and grow out of kind; and if they do hold out, yet age maketh them decay and die, albeit you dig, and dung, and water them never so much, it cannot keep them from wasting and withering; it is not so with the faithful, which are planted in his Church, as it were in his Garden, even in their old age they bring forth abundance and store of fruit, albeit they be never sold, yet they shall never be barren but yield a plentiful increase, being continually watered by the working of the spirit. To this purpose Christ speaketh in the Gospel, 
m john 15. 1, 2  I am the true Vine, and my Father is t●e Husbandman, every branch that beareth no fruit in me, he taketh away; and every one that beareth fruit, he purgeth it, that it may bring forth more fruit. And in the Revelation of john he saith, 
n revel. 22, 11  He that is unjust, let him be unjust still; and he 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 profane persons, that are irreligious, that are mere natural men, that find no change in them, that are not bettered by the means afforded unto them from God, that keep the spots of the Leopard, and the skin of the Blackamoor continually upon them. These walk in the flesh, and savour nothing but of the flesh, and therefore of the flesh shall reap corruption. This is that which the Author to the Hebrews speaketh, 
o Heb. 6, 7, 8.  The earth which drinketh in the rain that cometh oft upon it, and bringeth forth herbs meet for them, by whom it is dressed, receiveth blessing of God: but that which beareth Thorns and Briars is reproved, and is near unto cursing, whose end is to be burned. Where he 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 evil ground; these bring forth nothing but the unfruitful works of darkness, as it were so many thorns & Thistles, and therefore are near to cursing & consuming. So the Prophet Esay notably expresseth this, 
p Esay. 65, 20.  There shall be no more there a child of years, nor an old man that hath not filled his days: for he that shall be an hundred year old, shall die as a young man, but the sinner being an hundred years old, shall be accursed. The faithful in Christ's kingdom shall flourish through his gifts, & be blessed of God: but such as are unfruitful are accursed, & albeit they seem for a time fresh and flourishing, yet they are no better in the sight of God then dead carcases, and stinking carrions. So that we see, there can be no comfort without sanctification.  

Use 4.  Lastly, as all they that are in Christ, are Saints, so it is our duty to use the fellowship and to delight in the Communion of Saints, abhorring & renouncing, separating and withdrawing ourselves from all ungodly and unlawful societies of men in the world. The 
q Psal. 16, 3. & 119, 63.  delight of the Prophet was in the Saints. He professeth himself to be a companion of all them that fear the Lord, and keep his precepts. The conjunction & communion of the faithful is threefold, in piety, in amity, in glory. In piety, because the hearts of the faithful are joined together in faith, & in the fear of God. In amity, because they love together as children of the same father, knowing that hereby we shallbe known to be the disciples of Christ, if we love one another. In glory, because they are heirs of the same kingdom where are many mansion places prepared for them. If we desire to be partakers with the children of God in eternal happiness in the heavens (as all men will seem desirous of blessedness) we must be united to them in a godly life, & in Christian love: we are willing to hear of felicity, but we care not for the practice of piety, or for walking in charity. Balaam, that was hired with the wages of iniquity to curse the people of God, when he saw the goodly order among them, cried out, 
r Num. 23, 10  Let my soul 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 join with them in a reformed life. But it is necessarily required of us to be linked to them in love, to be of one heart, and to be joined with them in godliness, to be of one faith, if ever we look to enjoy with them the same inheritance of immortality. Such therefore, as will neither be friends and familiars with them, but hate and abhor them worse than a Dog or a Serpent, nor be Worshippers of God with them, reforming their lives, & repenting from Dead-works, but follow the lusts of the flesh with greediness, and draw iniquity as with cartropes must know, that they shut out themselves from the kingdom of heaven, & shall 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 grief to be among the ungodly, where they shall see much iniquity, and hear God dishonoured, & feel themselves many ways endangered. This made the Prophet lament his own condition, 
r Psal. 120, 5, 6, 7.  Woe is to me, that I remain in Meshech, & dwell in the tents of Kedar; my soul hath too long dwelled with him that hateth peace: I seek peace, & when I speak thereof, they are bend to war. These corrupt and contagious societies, are manifold in the world, which we are to avoid more than a place of infection that may endanger the body, among the which there is a knot and band of such lewd companions, and lose mates, as accompany together in drinking, gaming, swearing, whoring, rioting, reveling, and railing at all religion, and at the servants of God that are the professors of religion. This society in evil is to be found in every place, but this society is not of God, but of the devil: it is not the communion of Saints, but the company of sinners that make a practice of all wickedness. Again, there is another sort, who albeit they be not so fully & foully 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 cattle, beasts, & swine. When the faithful on the lords day, are going into the house of God, they are going into their fields; when they should be with their brethren, they are looking on their bullocks, & show no more conscience to religion, then if they had no other souls, than their Swine or dogs have. A lamentable case, that such profaneness should be found in places where the precious word of God is preached, and yet it were easy to point out such profane persons among us. These have the hearts of Esau, 
s Heb. 12.  who preferred a mess of pottage before his birthright. If these be busy in their bargaining and buying, or be with their friends & gossips at home, it is held no good manners to part company. Many of our poor brethren in other places would greatly rejoice to hear the word, that are barred from it, and would give god thanks if they might be suffered publicly to profess it with freedom of heart, and liberty of conscience, which we proudly and scornfully cast from us, as a contemptible thing. And yet if a survey of most of our parishes were made, & a view taken of them, it is to be feared, that both these sorts would take up the greatest company, and the fewest sort be found of those that with good & honest hearts, attend to the word with diligence and reverence. These men that thus absent themselves from the church of God, deserve to be separated from the Saints and Sacraments, from the word and prayers, that they may learn not to be so profane, and be ashamed of their evil.   

6 That the fellowship of thy faith may be made effectual, & that whatsoever good thing is in you through Christ jesus may be known.  
7 For we have great joy and consolation in thy love, because by thee Brother, the Saints bowels are comforted.  

The method and meaning of the words.  IN this place we have the shutting up of the entrance of this Epistle. We heard before how Paul gave thanks to God for Philemon, he prayed for him, & that daily: he praised greatly his Faith toward Christ, and his Love toward the Saints, that is, the poor and distressed christians. These words do depend upon 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 Love whereof he had heard by the report of the Church; but they agree with that which he had spoken before; namely, that he is mindful of him in his Prayers. For, if it be asked, for what cause did he pray for Philemon? The answer is, to the end that his Faith showing forth good fruits might not be found counterfeited, but approved to be true. We have therefore in these two verses, these two things to consider; first, what was the matter of his prayers, what was the substance and contents of them; to wit, that he might manifest his Faith, not to lie idle, but to be extended to others. Secondly, the reason why he made that, the matter of his prayers, & wherefore he prayeth that his faith might be effectual. Touching the first point, which is the matter of his prayers, he craved two things; first, that his faith might be made common to many, & the benefit of it might comfortably flow to the refreshing of many souls. For although faith have 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 Love, & bringeth forth good works to the relieving of others; as if the Apostle should have said, that thy Faith by communicating itself to others, & not remaining with thyself alone, may more & more show the virtue, force, and power thereof, in all goodness. Thus he prayeth not only for grace, but for the increase of grace to be given unto him. Then he declareth wherein this effectual 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 all men, & to be felt of those that were in need. For the apostle james (as we have showed) calleth that not an effectual or living faith, 
t james 2, 20.  but a dead & idle faith, which is not declared and professed by works. In the last place he addeth (through jesus Christ) whereby he meaneth, that whatsoever good thing we have in us, we have it by christ without whom we have nothing that is good. Touching the second point, which is the reason why he prayeth for an effectual Faith in him, because the love that appeared to be in him, had wrought great joy and gladness of hart in him, which love 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 whom his love 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 subject; they do stand in the place of Christ, who accepteth of our love & liberality as extended toward himself. Secondly, his love is commended by the name of bowels, whereby the extreme necessity of the Saints is signified, who were (as it were) pained in their bowels and inward parts. Now, the great poverty & penury of those upon whom we bestow our charity, increaseth and maketh it the greater. Thirdly, 
u Math. 11, 28  the word of comforting, refreshing, and cherishing the heart, is a matter of great commendation. For it is no small thing to comfort and strengthen the weak and feeble, and to give rest to the soul & body, that hath been tossed & troubled with much affliction. Thus doth the Apostle set forth the fruits of philemon's love most effectually. This is to be observed of us concerning the method and meaning of these words, which are thus much in effect; If thou wouldst more fully know the cause of my giving thanks, and the remembrance of thee in my prayers, surely it is this, that as God in mercy hath bestowed upon thee a true saving faith, so my earnest desire and humble request is unto him, that the offices, fruits, and duties of thy faith may be more and more communicated and fitted to the benefit of the poor Saints; that so whatsoever good thing is to be found in thee through the grace and working of jesus Christ, may be acknowledged, manifested, and published abroad, to the glory of God, the comfort of the faithful, and the provocation of others. For indeed thy love giveth me great occasion of much joy, because thou (my brother) dost not only cheer the Saints, and rejoicest them, but cause their very hearts and bowels, even their secret and inward parts to be refreshed & rejoiced. 
divers points to be observed out of these Verses.  But before we handle the doctrines arising in this division, it shall not be amiss a little to examine the force of the words, and the manner that Paul hath observed in the penning of them. First observe, that he saith not simply, thy faith may be made effectual, but [The fellowship of thy Faith] that the fruit thereof might redown and return to many. Secondly, he saith not barely [That his Faith might be known,] but [Every good thing,] that is; every grace that was in his heart, because when Faith is made known to others, and brought into sight & open light: many other gifts of the Holy-Ghost are made known, as Love, Patience, Liberality, and such like. For the grace of Faith is never alone in the heart, but is guarded with a troup and company of all other virtues, and when it cometh as it were out of the doors, it cometh abroad with a band and train 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 should learn not to think or speak of any benefit, without making mention of Christ. Fourthly, he draweth an argument or reason why he prayed for the efficacy of his Faith, from the former experience of his Love, which was as effectual as his Faith, teaching that the experience of grace already given, should move us to beg and crave the increase of that Grace, and a perseverance and continuance in that grace: and therefore, we must not be so simple or senseless to imagine, when we see grace bestowed upon any man, that we have no more need to pray for the increasing and growing of that grace. For, we must know, that there are degrees of grace, there is a first Grace, there is a second Grace. Now, that Grace may be multiplied, and a continual increase and access to it may be added: we must make daily prayers, we must pray that we may have Faith, and when we have it, we must not be secure, but pray that it may be effectual and working by love. Last of all, in the commending of philemon's liberality, 
x Theophil. in hunc locum.  he doth not nakedly say, that [he gave to the poor,] but [To the poor Saints,] for all that are poor, are not poor Saints; many are poor that are wretched and ungodly, and have no part of sanctification: neither doth he say only, that he gave to the Saints, but he refreshed them; and not only that he refreshed the Saints, but the very bowels of the Saints. Now let us come to the Doctrines.  
That the fellowship of thy Faith may be made effectual. Hear the Apostle remembreth the matter and substance of his prayer, what it was that he besought and requested of God; where we see he affirmeth that it consisted in this, that the fruits of his Faith might be increased, & continually augmented. 
Doctrine 1. It is our duty to stir up our selves & others to increase in good things.  We learn from this place, that it is the duty of all men, earnestly to desire, wish, and procure the good of others, and to stir up ourselves & others to increase in the graces of God's spirit. The growing and proceeding of our brethren in the best things should be sought for of us. When Moses had word brought unto him, that some in the host did prophecy; that is, had received notable gifts of the spirit, for the guiding and directing of his people, he said, 
a Num. 12, 29  I would to God, that not only these, but that all the Lords people were Prophets, and that he would pour out his spirit upon them. The Apostle writing to the Thessalonians, saith, 
b 1 Thess. 4, 1.  Furthermore, I beseech you Brethren, and exhort you in the Lord jesus, that ye increase more and more, as ye have received of us how ye ought to walk, and to please God. They had increased already exceedingly, they had gained in the Faith, and were grown to a perfect age, they receive this Testimony and commendation, 
c 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 received the word in much affliction with joy of the Holy-Ghost; They were as ensamples to all that believe in Macedonia, from them sounded out the word into all quarters; they received it, not as the word of men, but as it is indeed the word of God, which worketh in them that believe. Touching the times and seasons, he had no need to write unto them, because they knew perfectly that the day of the Lord should come as a thief in the night Touching brotherly love, they had no need he should write unto them, for they were taught of God to love one another: & yet he prayeth to God still to increase them, and make them abound in love one towards another, and toward all men; yea, he desired exceedingly night and day, that he might see their face, and might accomplish that was lacking in their faith. Hereunto tendeth the exhortation that Paul giveth to Timothy, 
d 1 Tim. 4, 14 15.  Despise not the gift that is in thee, which was given thee by prophesy, with the laying on of the hands of the company of the Eldership: these things exercise, and give thyself unto them, that it may be seen how thou profitest among all men. When the writer to the Hebrews had reproved the sluggishness of that people, he addeth, 
e Heb. 6, 1.  Therefore leaving the Doctrine of the beginning of Christ, let us be led forward unto perfection, not laying again the foundation of repentance from dead-workes, and of Faith toward God. All these places of Scripture serve to teach us the truth of this Doctrine, that we must all labour to perfection, that we may be perfect, as our heavenly Father is perfect, and endeavour to draw on others to perfection.  

Reason 1.  Let us see the Reasons. First, Christian profession is a way, in which men must not stand still, but must walk and go forward in the way, they must not stay in one estate, but be always stirring forward. So when the Apostle had exhorted the Thessalonians to increase more and more, he addeth, 
f 1 Thess. 4, 1.  As ye have received of us, how ye ought to walk, and to please God. We are now in this life in our journey, we must not think that we are come to our journeys end, which cannot be before our lives end. As than they that have a great journey to go, do not rest till they come to their journeys end, so must it be with us, we must make haste on our way, and be swift in our race. The way which we are to go is our profession: the traveler that entereth into the way, is every true Christian, the end of our journey is the entrance into life; the judge of our going, and giver of the victory, is God. He that standeth still can never come at his journeys end, it is he that goeth in his way, & runneth in his race, that shall receive the crown of everlasting happiness.  

Reason 2.  Secondly, Christians are compared to Children. Children are always growing in age, increasing in stature, going forward in knowledge and in Wisdom; if they do not prosper and proceed, we commonly call them and account them Urchins and Changelings. So must we grow in grace, until we come to a perfect aged man in Christ. The Prophet speaking of the faithful that were zealous in the worship of God, saith, 
g Psal. 84, 7.  They go from strength to strength. So the Apostle exhorteth, that we 
h 1 Cor. 14, 20.  should not be Children in understanding, but as concerning maliciousness we should be Children, but in understanding we should be of ripe age. He would have us as Children, and he would not have us as Children: he would have us Children in malice, but he would not have us Children in knowledge. We see they fall out 
i Terent. in Hecyr pueri inter sese quàm pro levibus noxis iras gerunt.  for light offences, because the mind is weak 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 far from malice, and they are easily reconciled. Thus he would have us to be children, but in wisdom, in knowledge, and in understanding, he would have us to be of ripe age, & proceed in these gifts, as we do in our years. No man's life standeth at a stay, let us increase in the other as we do in this, that so the graces of God may be perfected in us.  

Reason 3.  Thirdly, we must so walk in our way, and hasten to our journeys end, that we may obtain the prize. He that 
k 1 Cor. 9, 25. Math, 24, 13. revel. 2, 26, 27. & 3, 5, 12.  over-commerh and holdeth out to the latter end, only shall be saved. He that giveth over, is a faint soldier, a weak Workman, a slow runner, a feeble wrestler. We must so fight, that we may overcome, we must so work that we may rest, we must so run that we may obtain, we must so wrestle that we may receive the Crown, we must so prove Masteries, that we may win the victory. Staying in one state is a token of reprobation and rejection from God, they are cast into a spirit of slumber and drowsiness, they sleep in security, and cannot see their way. This did the Prophet prophesy, and this doth the Apostle testify to be true concerning Israel, 
l Rom 11, 8.  God hath given them the spirit of slumber: eyes, that they should not see, and ears, that they should not hear unto this day. Seeing then that our profession is the way wherein we are to walk toward the heavenly jerusalem, seeing we must be like Children that grow in age and years, and lastly seeing we must labour to obtain the Crown, to win the victory, to receive the price, and to get the wages; it followeth, that we all must endeavour to go forward, and to bring others forward toward the Kingdom of Heaven.  

Use 1.  The uses remain to be handled, that we may have the profit of this Doctrine. First we learn, that God hath a just action and suit to commence against all idle bellies, and unprofitable Drones, that be Truants and no proficients in the School of Christ. The church of God is the School of Chrst, he is the Master, all of us are or should be his Scholars. We are brought forth into the world, that when we come to years of understanding, we may be Scholars in his School. If any of us put our Children to a free School to be taught, if they should still stay and stand in the lowest form, and never a whit proceed in learning, we would judge them either void of ordinary diligence, or destitute of ordinary capacity. We look when we set them to School, that they should increase in learning. We have a common proverb, that Scholars of all other have the best conscience, that whereas others never think they have enough, they think they have to much for their money. But let us see how it fareth with us, who are likewise Scholars in the best School that ever was, the Church of God: and have the best Master that ever was; to wit, Christ himself. God hath put us to School to learn at the mouth of Christ, who hath committed us to Pastors and teachers, as to his Deputies to be instructed. It is required of us, that we grow in knowledge, in faith, in zeal, in obedience, and in all the works of sanctification. If we be good Scholars, we must grow forward and ascend higher, we must proceed from grace to grace, and from one step to another. But alas, how many are there in our congregations, who having lived under the Gospel, that offereth salvation to men all the days of their life, and continued ten, twenty, thirty, forty years, hearing the word of God sounding in their ears, 
m Ephe 4, 14.  yet are no wiser in Religion then a young Child, and are no forwarder than when they first stepped and entered into the Schoolehouse of God. I doubt not but they are wise in matters of the world, but in the book of God and in matters of their salvation they have no knowledge. They receive the grace of God in vain, and are Dunces and Dwarves in this School of Christ; without growing and increasing in Godliness. They are not in truth able to say unto their own Souls, I have received some greater measure of knowledge, I have attained better strength of Faith, I have found some increase in Godliness, I have felt some care and conscience to please God. Nay we may truly say, that many are more ignorant in knowledge, more lewd in life, more backward in good things, more profane in heart, more contemning the word of God, and loathing the means of salvation, than they were in the beginning of their days. This is our estate and condition, most lamentable and fearful, and yet we can complain of Idle boys and sluggish Scholars, that think they take to much learning for their money, and never consider that we are the men, and that the proverb concerneth ourselves. God will enter into judgement with us, and if we be not learners in his School, he will remove us and discharge us out of his School. It had been better for us that we had never known God, that we had never received his truth; nay, it had been better for us that we had never been borne, or been borne Turks and Cannibals, Pagans and Infidels, then to have the Gospel among us, and not to hear it; or to hear it, and not to learn by it: or to learn by it, and not to obey it and grow daily in the practice of it. This appeareth by the grievous threatenings denounced by Christ our Saviour against those Cities where his word had been preached and professed, and his great miracles had been wrought and showed, 
n Mat. 11. 21. 22. 23. 24.  Woe be to thee Corazin, woe be to thee Bethsaida, for if the great works which were done in you: had been done in Tyrus and Sidon, they had repent long agone in sackcloth and ashes, but I say unto you, it shall be easier for them at the day of judgement then for you. And thou Capernaum which art lifted up unto Heaven, shalt be brought down to Hell, for if the great works which have been done in thee, had been done among them of Sodom, they had remained to this day. But I say unto you, that it shall be easier for them of the Land of Sodom in the day of judgement; then for thee. He compareth here Corazin and Bethsaida, with tire and Sydon: likewise Capernaum, with Sodom; that is, the places where Christ had dwelled, where the Gospel had been offered, where many of his miracles had been manifested, with such Cities as never had the Law, never heard the Gospel, never saw the Prophets, never knew the Doctrine of salvation, but lived in ignorance and in idolatry. And in this comparison he teacheth that such Towns and Villages as have had the preaching of the word, and the ministry of the Gospel among them, shall receive greater punishment in the day of judgement than other poor blind wretches that never had these means offered unto them. We would all of us think it a very harsh and homely comparison, and far from all likelihood of truth, if I should compare us, even us of Isfield, with Sodom and Gomorrah, we know 
o Ezek. 16. 49.  how foul and filthy these places were, we confess they are loathsome in our eyes, and odious in our ears, we know that for their wickedness they 
p Gen. 19, ●4.  were destroyed with fire and brimstone from heaven: and yet I say unto you in the name of God, from the warrant of his sacred word by which we shall all be judged, that if we live in this contempt of the truth that is preached unto us, and do not bring forth the fruits of the Gospel, it had been better we had been borne Sodomites and Gomorrheans, for our judgement shall be greater, and our punishment heavier, because our sin is heinouser. No sin greater than the contempt of the Gospel, as no mercy is greater than the peaceable enjoying of the liberty of the Gospel, and therefore no reward of sin shall be more horrible; So that we may truly say from the mouth of Christ, it shall be easier for Sodom in the day of judgement, then for our Village. Let us apply this to ourselves, and lay it to our hearts to work in us true repentance. Corazin, Bethsaida, and Capernaum had many privileges, and might glory as much as we in the favours vouchsafed unto them, and yet they are upbraided by Christ with their unthankfulness toward the Gospel, so that the case of Sodom is made better. Take heed therefore lest we contemn the Gospel, and so committing one of the greatest sins we make ourselves guilty of the greatest judgements that can fall upon mankind. The contempt of the Gospel, hath brought the heavy hand of God upon the jews that were Gods own people. Let us not be high minded, we are no whit better: but rather fear lest God spare not us, and tremble under his grievous, but yet righteous judgements, who spareth not those that are dear unto him when they sin against him.  

Use 2.  Secondly, we are bound to use the means that may further these gifts in us, that is, the ministry of the word, which being reverently used, hath a promise of blessing. It is a light unto our feet and a lantern unto our paths, it setteth us in our way, and directeth us unto our journeys end. The Apostle teacheth, 
q 1 Cor 3. 6.  that Paul planteth, Apollo's watereth, but it is God that giveth the increase; to wit, by the planting and watering of the Ministers. The Husbandman tilleth and toileth about his ground, he soweth his Corn, but he cannot make it spring up, nor send the early and latter rain. So is it with the Ministers of the Gospel, the lords Husbandmen, they must labour in his field which is the Church, that the people may grow in faith and grace. This reproveth those that attend not to the ordinance of God, with care and diligence, but neglect the work of the Lord in them. They will not suffer themselves to be ploughed and tilled, that grace may grow in their hearts, as Corn doth in the Fields. They say they increase and proceed in the ways of Godliness, but they will not use the means which God hath ordained, and therefore they do deceive themselves. 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 reap. Again, this checketh the dullness and drowsiness of such, as when they have 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 us, we need not hear still; we have faith already by the preaching of the word; we shall not therefore need to frequent the preaching of it still: we have that wrought in us which the word is appointed to work. These men under a colour of having faith, do scorn and deride the preaching of faith. But the word is not only the immortal seed to beget us, but wholesome food to sustain us: it is milk for such as are weak, and strong meat for such as are of riper years. He never had faith by the word, that seeketh not the strengthening of it by the word. It is not enough to have saith, but we must seek the increase and continuance of it; which is continued & preserved by the same means that it is bred and engendered. This it it which the Apostle Peter teacheth in his first Epistle, 
r 1 Pet 1, 23. with Chap 2, 2  that being borne anew, not of mortal seed but of immortal, by the word of God, which liveth and endureth for ever, we should as new borne babes desire that sincere milk, that we may grow thereby. Whereby we see, that he calleth the word immortal seed to regenerate us, and sincere milk to nourish us, so that we have as well our growing up as our first birth by it, and there is a continual use of the preaching of the word as well to men that are called already, as to them that are to be called hereafter. For the end of preaching is, not only to convert us, but to continue us: not only to raise us up, but to uphold us: not only to beget us to the faith, but to strengthen us in the faith: not only to give the first life to us, but to renew us after our manifold slips and often infirmities. We are even in the state of our regeneration as a ship, which if it lie still without use will rot in the Haven, and if it be kept never so carefully, it will want rigging and repairing. So is it with every one of us in this life, 
s Phillip 3, 12.  we have not attained to perfection, we always lack somewhat, we stand in need of renewing and repairing, we must be mending that which is impaired, increasing 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 perpetual necessity of the word, to increase in us the graces of Faith and Sanctification, which without use of the means are subject, if not to dying, yet to decreasing; if not to perishing, yet to diminishing; if not to withering away, yet to a languishing and losing of those degrees that have been begun in us. Hence it is that the Lord saith, 
t Esay 27, 3.  I the Lord do keep it, (that is, the Church which is the Vineyard of the Lord) I will water it every moment, lest any assail it, I will keep it night and day. It is not with the Ministers of the word as it is with men of other Trades, who when they have begun a work and are departed from it, though they return not to it in a long time, yet they find it in the same case 
u Chrisost. homit. 13. ad popu Antioch.  as they left it. The Goldsmith that hath melted his silver in the fire, and cast a vessel in the mould, & begun to hammer it with his Tools, if he lay it aside at night, the next day when he cometh to his work, he findeth it as he left it. The Carpenter that hath hewed his Timber, or the Mason that hath squared his stones in what sort soever they left their work 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 always find the people as we left them, we labour to have them reform and made zealous; yet they are no sooner departed, but the multitude of business, the strength of temptations, the corruptions of their nature, do so beset them and besiege them round about, whereby they are beguiled and ensnared, that they make the work of reformation more hard and difficult than it was before. This made the Apostle Paul say of the Galathians, that he travailed in birth again with them until Christ were form in them, and was afraid lest he had laboured among them in vain, Gal. 4. 11. 19 This also made the Apostles consent and agree together to visit the Churches where they had preached the Gospel, 
x Acts 14. 22.  to confirm them in the truth which they had received. For as we eat often for the restoring of the force of nature, and repairing of the decay of the body: so it is our duty to hear often, for the making up of the breaches and ruins that Sin and Satan have made in our souls. We see by daily experience, that after our repentance & the renewing of our minds, we are subject to stumble and fall into sin, and ready to lie long in it, as men cast into a deep and dead sleep, if we be not awaked with the Trumpet of the Lord in our ears. David was by the subtlety of the enemy surprised, 
y 2 Sam 12, 7. 13.  and drawn to commit two horrible sins, Adultery and murder, he lay a long space securely in them, until he was by the Prophet Nathan roused up and recovered. Wherefore as there is a continual use and exercise of repentance, so is there a continual use of the preaching of the word, that we should not stand at a stay, but increase more and more, until we come to the fullness of the perfect age of Christ jesus our Lord.  

Use 3.  Thirdly, seeing we should desire our own profit and others, it condemneth three sorts of men: first, such as stand at a stay: secondly, such as go backward: thirdly, such as envy the good and growth of others in the best things. 
The first reproof.  Touching the first, we have many that stand still and move not, they are cast as it were into a dead sleep, call and cry unto them, lift up thy voice as a Trumpet, they have no ears to hear. If one come to a sick man, and feel his pulses, yet cannot perceive them to beat or stir, we will say he is near unto death, or in some ecstasy: so is it with such as have the word of God preached unto them, if they be not moved by it to go forward, but we find them at the years end, where they were at the beginning, it is an evident sign of a spiritual lethargy and slumber, and that they are in danger of death. He is accounted an evil scholar that learneth not somewhat every day, but many thousands remain in the schoolehouse of Christ, that are so far from profiting every day, that they suffer whole weeks and months, and years to pass over their heads, without calling themselves to an account what they have learned that they knew not before, and wherein they yield obedience which they practised not before. If a man should ask them, whether they have bettered their knowledge, increased their faith, furthered their sanctification more this year then before, they cannot yield a reckoning of any access is come to any of their gifts. In this number are the greatest sort that live among us, they are standers, and not walkers: they are sitters, and not movers; where you left them this year, you shall be sure to find them the next year, and many years after. They see the time of their life, and the years of their age proceed and hasten unto an end, yet they never endeavour to proceed in Godliness, and to hasten to God's Kingdom: whereas we should all provide, 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 backward: not to increase, is to decrease: not to labour, is to loiter: not to go before, is to come behind; and not to proceed is not to profit, but to lose all. Our Saviour speaking 
z Mat 25, 18, 26, 27, 28, 29.  of the servant, to whom he had given one Talon that digged it in the earth, and hid his masters money, saith: Thou evil servant and slothful, thou knewest that I reap where I sowed not, and gather where I strewed not, thou oughtest therefore to have put my money to the Exchangers, and then at my coming should I have received mine own with advantage: take therefore the Talon from him, and give it unto him which hath ten Talents: for unto every man that hath, it shall be given, and he shall have abundance, and from him that hath not, even that he hath shall be taken away. Cast therefore that unprofitable servant into utter darkness, 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 own, and yet he is called an unprofitable servant and is cast into utter darkness. So the Apostle reproveth the Hebrews, because 
a Heb 5, 12.  when as concerning the time they might be Teachers, yet they had need again to be taught what are the first principles of the word of God, and were become such as had need of milk and not of strong meat. 
The second reproof.  Secondly, it reproveth such as run a while and then give over, so that all their righteousness is as a morning dew. These are they which were zealous, but they return to their old sins, and start away as if they had never been the men. This the Apostle condemneth in the Galathians, 
b Gal 5, 7.  Chap. 5. Ye did run 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, 
c 1 Tim 1 19, 20, and 2 Tim 2, 18.  yet afterward they fell away, putting away a good conscience, making shipwreck of faith, and saying that the resurrection is passed already, thereby shaking the foundation of religion as it were a main pillar of the building, and so destroying the faith of certain. In like manner he complaineth of Demas a great professor of the Gospel, 
d 2 Tim 4, 10.  that he had forsaken him, and embraced this present world. Good beginnings help not without good proceed. If a man have a long journey to make, what availeth it to go many miles, if he stand still in the midway, he were as good never begin as not continue. We see this in Lot's wife, she went out of Sodom with her husband and seemed as forward as he, but in the end she looked back, 
e 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, until we come to the end of our course, when we shall freely breathe and rest from all our labours. We must therefore strive and contend, that we may outgo not only others, but even ourselves. We must never stay our journey, but always hasten, and so every day amend our pace, that we run more swiftly to day than we did yesterday, and to morrow than we did to day. This the Apostle teacheth, setting down the laws to be observed in running, 
f 1 Cor 9, 24.  Know ye not that they which run in a race, run all, yet one receiveth the prize. So run that ye may obtain. And again, If 
g 2 Tim 2, 5.  any man strive for a Mastery, he is not crowned, except he strive as he ought to do. We have in the holy Scriptures many laws to incite and provoke us to walk, to go forward, to run, to strive, to wrestle, but we have none to sit still, to be idle, to loiter, to be careless and secure, like to those that stood idle in the Market place, 
h Mat 20, 6.  to whom Christ said, Why stand ye here all the day idle. It is the will of God, that we should always make straight steps with our feet in this life, that when we have kept the faith and finished our course, we may rest from all our labours. It is a woeful case, to run, and never to come to the journeys end: to labour, and yet to reap no fruit of his labour. This made the Apostle say, 
i 1 Cor 9, 26.  I therefore so run, not as uncertainly: so fight I, not as one that beateth the air. It is not enough to run, except we run well.  

The third reproof.  Thirdly, it reproveth such as envy the good blessings of God upon their brethren. For if we should desire their profit as well as our own, and their increase as well as our own, we ought not to repine at their good success in or heavenly. It is noted to the great praise and commendation of Moses, that when joshua envied the gift of prophesy in the Elders, and would have Moses to forbid them, he answered, 
k Num. 11. 29  Enviest thou for my sake? Yea, would God that all the Lords people were Prophets, and that the Lord would put his spirit upon them. He cared not what became of his own credit and estimation among the people, so that God might be honoured & glorified among them. The like mind was in john Baptist, when his Disciples told him that all men began to flock after Christ, and to resort to him, whereby they feared the fame of their Master would decay, he said unto them, 
l joh. 3, 28, 30.  Ye yourselves are my witnesses that I said, I am not that Christ, but that I am sent before him: he must increase, but I must decrease. The like we see, when the Disciples of Christ forbade him that cast out devils in Christ's name, because he was not one of the Disciples: for Christ said unto them, 
m Mark 9, 38.  Forbidden him not, for there is no man that can do a Miracle by my name, that can lightly speak evil of me: whosoever is not against us, is on our part. Let us take heed of this envy, which is a grief arising of another man's prosperity, always joined with a secret kind of malice towards him that is envied. This is a wild plant springing up in the soul, which destroyeth true Charity, rejoicing at the evil, and sorrowing for the good that befalleth our Brethren. And howsoever envy be noisome and pernicious to others, it is more hurtful to him that possesseth it, it tormenteth his mind, it wasteth his body, it fretteth his mind, it shorteneth his days, and it destroyeth his soul. It setteth him on work to backbite and slander his Neighbour, and to deny him all duties of humanity. So then, envy, hatred, and backbiting, always go together, as three Cankers, and evil sores, that consume the body, hurt the good Name, lessen the gifts, and repine at the goods of our Brethren. And if it be evil to envy the gifts of God, & our eye should not be evil, because the Lord's eye is good: Much more evil is it, to scorn, mock, and disgrace the gifts of God in his Servants, as profane Beasts, and Heathenish Atheists do in these days, saying; you are an holy Brother, you are a Saint, you are a man of God. This sitting down in the seat of Scorners, is worse than dwelling in the foul and irksome Cave of envy; and therefore, let us beware thereof. Let us praise the gifts of GOD, in whomsoever we find them, whether in Friend or enemy.  

Use 4.  Lastly, seeing we should all seek to profit ourselves and others in godliness, we must know that it is our duty to stir up the gifts of God in us, that we do not bury them as in a Grave: we must exercise the gifts that we have by continual practice. Use maketh men prompt and ready, want of use maketh men untoward. Let us take heed we do not quench the spirit, and grieve him. The spirit of God is in many respects resembled to fire, which purgeth some things, consumeth other things, and heateth other things. So doth the Spirit of God purge, consume, and warm. It refineth and purifieth us as metal is from dross, it wasteth and consumeth sin in us as straw and stubble, it kindleth in us the heat of zeal, and warmeth us when we are frozen in our sins. Now, as the Spitit is compared to fire, so our sins are likened to Water; Water we know will quench the Fire, Sin will quench the Spirit. Let us therefore blow this Fire, let us kindle the Coals of it, let us stir up the Brandes, and put more matter to it, that it die not. The Priests in the time of the Law, 
n Levit. 6, 5. & 9, 24. and 10, 1  were appointed to maintain the Fire upon the Altar day and night, that it should never go out, because it was from Heaven, and they were forbidden to offer strange Fire. So the Apostle warneth Timothy, and 
o 2 Tim. 1, 6.  putteth him in remembrance that he stir up the gift of GOD which is in him, by the putting on of his hands. 
Objection.  But here some man may Object; If the Spirit itself may be lost, than much sooner and easier the lesser gifts? 
Answer.  I answer, the Spirit of Faith and regeneration can never be quite lost, for the faithful and regenerate are begotten not of mortal, but of immortal seed; their knowledge is like the light of the Sun, the others are like the brightness of the lightning, and flashing in the air, 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 weakened, but not quite wasted; they may be lessened, but not utterly lost. They may seem to perish, and be wholly gone in time of tentation, as we see in David, Peter, and many others, yet even then they remain in them, though not felt, as fire covered in the ashes, or as the light over-shaddowed with a cloud. This the Apostle john testifieth, saying; 
p 1 john 3, 9  Whosoever is borne of God sinneth not, for his seed remaineth in him, neither can he sin, because he is borne of God. Where he teacheth, that Faith and Love of Holiness are never lost, which serveth to the comfort of the Godly, not to nourish security of the Flesh in themselves.  
[The fellowship or communication of thy Faith.] Hear we see how the Apostle in the matter of his Prayer which he used for Philemon, entreated for the communicating and fellowship of his gifts, that is, that they should flow and issue out, to the good and benefit, to the profit and bettering of others. 
Doctrine 2. The gifts which we have received, must tend to the good of others  This teacheth us, that the gifts and blessings of God, whether temporal or eternal, bestowed upon any, must not lie hid or dead, but be used and employed to the good of others, and so yield a fellowship and communion to others. Whatsoever good things we have received, we must have them, not for ourselves alone, but for the good of others. This we are taught in the Parable of the Scribe taught of God, unto the Kingdom of Heaven, 
q Math. 13, 52 and 25, 14. Luke 19, 13.  he is likened to an Householder, which bringeth forth out of his Treasure, things both new and old. His old and new store must not be kept to himself, but be brought forth, and serve for his fellow Servants.  
So in the parable propounded, Luke 19 this appeareth; A certain Nobleman went into a far Country, to receive for himself a Kingdom, and so to come again: and he called his ten Servants, and delivered unto them ten pieces of Money, and said unto them, Occupy till I come. And afterward, the first came, saying; Lord, thy piece hath increased ten pieces: and the second said, thy piece hath increased five pieces. The Apostle likewise showeth, that all the gifts of Wisdom, Knowledge, Faith, Prophesying, the gifts of healing, the operation of great works, the discerning of spirits, the diversity of tongues, the interpretation of tongues 
r 1 Cor. 12, 7.  are distributed to every man severally to profit withal, and for the good of the whole body. And speaking of such as have temporal things, he chargeth Timothy to charge them that are rich in this world, that they be not highminded, nor trust in uncertain riches, but in the living God who giveth us abundantly all things to enjoy, that they do good, and be rich in Goodworkes, and be ready to distribute and communicate. All blessings therefore are to be communicated and distributed to others, they ought not to be laid up in a Napkin, or be buried in the earth, or be covered under a bushel, as the manner of many men is.  

Reason 1.  The Reasons of this truth, are to be sought out and considered of us. First, we are servants unto all, to do them good, and to further their salvation. True it is, the faithful are most free, being set at liberty by Christ from the curse of the Law, and from the Dominion of sin, according unto the saying of Christ. john 8. If the Son make 
s john 8, 36.  you free, you shall be free indeed. Notwithstanding this freedom, it is a part of their dignity to be the servants of God, and a part of their duty to be servants to men, to seek their good, to procure their benefit, to further their edification, and to finish their salvation. This is it which the Apostle Paul setteth down, 1 Cor. 9, 19 Though I be free from all Men, yet have I made myself Servant unto all Men, that I may win the more. We are brought into the World, to do good to others, and to be as Candles to give light to others, rather then to ourselves. This made the same Apostle in another place say, 
u 1 Cor 4, 5.  We preach not ourselves, but Christ jesus the Lord, and ourselves your servants for jesus sake. If then, the Ministers be the servants of the Church, and all men Servants one toward another; we must in all things show ourselves Servants, by serving the necessities, and seeking the good of all our brethren amongst whom we live.  

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 every part of our body; the eye seethe not for itself, the head inventeth not for itself, the hand worketh not for itself, the foot walketh not for itself, but they do these duties for the whole body. Thus it ought to be among all the faithful; if Christ jesus be our head, we must be affected as mutual members one to another. So the Apostle teacheth, that as the 
x 1 Cor. 12, 12  body is one, and hath many members, and all the members of the body, which is one, though they be many, yet are but one body; even so, is Christ. And afterward, If one member suffer, all suffer with it: if one member be had in honour, all the members rejoice with it. If then we had Faith to believe, that we are nearly joined together, one to another, as members of one body, we would faithfully employ ourselves to the good and comfort one of another.  

Reason 3.  Thirdly, we are all of us Stewards and disposers of the manifold graces of God. For God being as a great Nobleman that hath a great house, ruleth all things in it by his Steward. So hath God committed his goods to us, and made us Stewards of his family, to Minister in season to all in the Household; and he will take an account how we use them, when it shall be said to us, Give an account of thy Stewardship, for thou mayst be no longer Steward. This is the reason urged by the Apostle Peter, 
y 1 Pet. 4, 10.  Let every man as he hath received the gift, minister the same one to another, as good disposers of the manifold grace of GOD. Seeing then, we are made Servants, Members, and Stewards, to serve one to another, to help one another, and to Minister one to another, we are bound to respect the faithful as our fellow-servants, to do them good as our fellow members, and procure their benefit as parts of the same Family with us.  

Use 1.  The Doctrine being thus cleared by store of witnesses, and by strength of Reasons, let us not pass from it, until we see the Uses of it. First of all, this teacheth us to remember and mind the benefit and good of others, and not only to desire, but to effect the same, as much as we can, especially their eternal good. It is a good thing to do good unto the bodies of our brethren; but the chiefest good is to do good to their souls. There is none of us but have received some gift, and by the use thereof may do some good. God indeed with a liberal hand distributed his blessings, he hath not dealt covetously, niggardly, and sparingly toward us; but liberally, richly, bountifully. He hath given all his goods among us all, he hath not given all to every 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 howsoever the number of our gifts be small, and the measure of them little, yet no man hath so small a number, or so little a measure, but he may gain some glory to God the giver of them, and do some good to his Brethren by the use of them.  
We see in the Parable, he that had received five Talents, increased five other Talents; and he that had received two Talents, gained other two also; and these are called good and faithful Servants. The Apostle Paul writing to the Phillippians, 
z Phil. 2, 4.  Look not every man on his own things, but every Man also on the things of other men. Hereby such are reproved, as are Lovers of themselves, invent for themselves, care for themselves, labour for themselves, and do the duties of their calling for themselves: these do not mind or mean any good to the Church, or to their poor Brethren, they care for nothing but their own advantage.  

Use 2.  Secondly, seeing such are reproved as have gifts, and yet use them not but hide them, and so diminish them by idleness & want of conscience. Such as use their gifts, do increase them; such as use them not, decrease and diminish them. 
The first reproof.  It is the just judgement of God upon all unconscionable persons, that have received gifts in a great measure, & never employ them or bestow them to the profit of others; they have their gifts taken from them, their knowledge is diminished, their judgement corrupted, their memory decayed, their zeal quenched, their diligence abated. We see this in the Ministers of the Gospel, who are made able and apt to teach, who are filled and furnished with gifts answerable to their calling, to do good in their places, when they grow slothful, and spend their days without care and conscience of their duties, they are infatuated of God, and abhorred of men, they run into gross errors, and are made ridiculous even to children. This is it which the Prophet long ago prophesied, and threatened from God to fall upon these proud & profane men, 
a Zach 11, 17  O Idol Shepherd, that leaveth the flock, the sword shall be upon his arm, and upon his right eye: his arm shall he clean dried up, and his right eye shall be utterly darkened. The like we may say also of the people, who have profited by the preaching of the Gospel, and gathered much instruction, to their great comfort, when they begin to stand at a stay, and to cease the course into which they are entered; all things go backward with them, they become lukewarm, they have less knowledge (I speak of many of our professors) than they had; ten, yea twenty years ago: their zeal is turned into coldness, their forwardness into backwardness, their Prayers into pleasures, their earnestness into negligence, their love into loathing, their hearing into dullness and deafness, their ears aye stopped, and are made hard and heavy; they were wont to draw others to the exercises of Religion, but now themselves stand in need to be haled and pulled unto them: they were wont to light a Candle, and lead the way to others, now their light is put out, and they remain in darkness themselves.  
These men through their benumbing and backsliding, cause the name of God to be evil spoken of, raise a scandal upon their profession, bring an evil name upon 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 worthy work, and a great building, it requireth hard labour, great patience, much striving, and long continuance, whereof our Saviour Christ putteth us in mind, when he saith, 
b Luke 14, 28. 29.  Which of you, minding to build a Tower, sitteth not down before, and counteth the cost, whether he have sufficient to perform it, lest that after he hath laid the foundation, and is not able to perform it, all that behold it begin to mock nim, saying; This man began to build, & was not able to make an end. Wherefore, it standeth all Pastors & people upon, to remember from whence they are fallen, and to do their first works, lest God come against them in his anger, and vex them in his fore displeasure. The calling of the Ministry is an high calling; it is one of the highest callings; but if we make it a calling of ease and idleness, feeding ourselves, and not teaching the people, we disgrace our office, and make it most vile with God and men. This is it which our Saviour expresseth under the comparison of Salt, when he saith, 
c Luke 14, 35.  Salt is good, but if Salt have lost his savour wherewith 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 spoiled, yet retain some other use; as we see in Wine when it is sour, in a Tree when it is dead and withered, and in straw when it is rotten, they are turned into other uses; but if 
d Berent. in Luke 14.  the Salt be unsavoury, it is good for nothing, it is hurtful for the Land, it is unprofitable for the Dunghill, no reckoning or account is to be made of it, 
e Socrat. lib. 3. cap. 13.  but to be trodden under foot as unsavoury. So then, such as are made Overseers of others to teach the Church, and watch over the people of God, are reproved, being idle & slothful, and such as will take no pains in instructing those that are committed unto them. Let Ministets be diligent and watchful to do the duties of their calling: let them preach the word in season, and out of season; let them beware of sluggishness and slothfulness. All such as are idle and negligent, are not worthy to be maintained, they usurp that hire which they receive, they have no right or interest to live of the Gospel, that do not preach the Gospel; they have no just title to eat the milk of the flock, that do not feed the Sheep, albeit they may claim their wages by the Laws of men, yet they are no better in the account of the high God, than thieves and robbers that live by ruin and spoil of the people, 
f Gal. 6. 6.  who are partakers of all their goods, and yet like wrongful usurpers, they will not teach them in the word; yea the good ordinances of men require, that such as receive wages should do the work, and such as take the hire, should take the pains.  
If any man have an house to build, if he see the Carpenter and Mason idle, and do nothing, so that the frame to be set up, is in no greater forwardness in the end of the year, than it was in the beginning, will he pay them their wages? Or if we have any business to do, will we pay the workmen before the work be finished, or if they let it alone and leave it undone? And shall it go worse with the people of God, than all other that hire labourers to labour for them? Or shall they alone be constrained, to maintain and sustain idle Lubbers and loiterers that can do nothing, or will do nothing, more than a Child of seven years old may do as well as themselves? We are the lords Builders, and spiritual Masons to build his Church; we are his husbandmen to Till his ground; we are Shepherds to feed his flock. It is out duty to frame his building, and every day to add somewhat to the building. It is our duty to Plough up the fallow ground, and sow the precious seed of the word among them, that they may grow thereby. It is our duty to feed his Sheep with wholesome food, and to lead them into green pastures. If we be not careful to do our work, there is no reason we should receive 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 pains, what warrant have we to make any gains by our idleness. God hath provided for us a liberal allowance; he requireth of the people a cheerful performance thereof, and he chargeth the ministers to have a careful remembrance to labour in the lords harvest, that so they may eat their own bread, and not live by the sweat of other men's brows. It is a general rule delivered by the Apostle, binding all persons and degrees of men, 
g 2 Thes. 3, 10 11.  Even when we were with you, this we warned you of, that if there were any which would not work, that he should not eat: for we hear, that there are some which walk among you inordinately, and work not at all, etc. Let all such therefore, as are negligent in the work of the Lord, and stand idle without employment, consider, that as God hath given no gifts to be idle, but to be used, so he would have no idle persons to be maintained, he doth grudge them their meat, he doth not allow them a Morsel of bread, he regardeth not though they starve, that will not set their hands to labour. For, he inhibiteth and forbiddeth his Church and people, to bestow any thing upon sluggards, or to give them any succour, to the end, that the forcible weapon of necessity may constrain them to set their hand to work, and also to busy themselves in the Calling which they profess. And this standeth with exceeding great equity, and good reason. For, what is meat, but the reward of Labour? And what is the Wages which they have, but the recompense of the Work? Or, what is hire, but only the reward of pains-taking?  
Now, he that doth no good, but is unprofitable to mankind, and is not diligent in his business, what right or reason is it, that he should be rewarded as a Labourer? 
The second reproof.  Moreover, they are here reproved, that use their gifts ●o the hurt and hindrance of others. For, if such be justly blamed and condemned, as hide their gifts to their hindrance, and use them not to the benefit of others, they are much worse, that abuse them unto evil, that use their wit to undermine the ignorant, their wisdom to beguile the simple, their learning to subvert the truth, their knowledge to overthrow the faith, their riches to undo the poor, their credit to cross justice, their authority to disdain, their strength to oppress the weak, their power to contemn others, and every gift to the dishonour of the giver, as the Serpent did his wiliness to deceive. These are all like mad men armed. It were better that a mad man had no armour and weapon, then that he should use, or rather abuse them, to the death and destruction of others: so it were better these men wanted these gifts, then that they should profane them to the dishonour of God, to the hurt of others, and to the bringing of a fearful judgement upon their own souls. It were better to do nothing, then to do evil; as we say, it is better to be idle, then to be ill occupied. It were better to let the sword rest in the scabbard, then to draw it out to wound the innocent; to let our riches corrupt, and our garments be motheaten, and our treasure be cankered, than we wear them with pride, & waste them in drunkenness, whoredom, and all wickedness. We must one day give an account unto God, both what we have received, and how we have bestowed that which we have received. If the Merchant that hath had his Factor in a strange Country, wasting his goods committed to him on harlots, and in riotous living, will call him to an account how he hath spent his time, and misspent his goods; shall we not think that the eternal God will summon us before the bar of his judgement seat, to give in a reckoning & an exact account what we have done with such gifts as he hath lent us, and how we have bestowed them?  

The third reproof.  Thirdly, they are here also reproved, which bar and lock up such gifts of such, as might be profitable to the Church and Commonwealth, which suffer them not to employ their gifts, that desire to employ them, which do little good themselves, and yet hinder those that would do good. The Dog that lieth in the manger, will not eat the Hay himself, nor suffer the Ox that laboureth to eat of it. So we have lamentable experience of such men, or rather Beasts, as open not their own mouths, but have learned to shut the mouths of others that would preach the gospel. 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, 
a Amos 7. 10, 12.  he sent to jeroboam king of Israel, saying; Amos hath conspired against thee in the midst of the house of Israel, the Land is not able to bear his words. And he said to Amos, O thou the Seer, flee thou away into the Land of judah, and there eat thy Bread, and prophecy there, but prophesy no more at Bethel, for it is the kings Chapel, and it is the Kings Court. These are like to the cruel Priests and Prophets, that suffered not 
b jer. 26, 8. & 38, 6.  jeremiah to publish the word of the Lord, but stopped his mouth, and clapped him up in prison, and if their rage had not been repressed, and their malice restrained, they would not have rested, till they had put him to death, and brought him to destruction. He was as a silly Lamb in the jaws and claws of bloodsucking Wolves, and led unto the slaughter, he sought not any revenge against them, but only said, 
c jer. 26, 14. 15  As for me, bohold I am in your hands, do with me as ye think good and right: but know ye for certain, that if ye put me to death, ye shall surely bring innocent blood upon yourselves, and upon this City, and upon the Inhabitants thereof, for of a truth the Lord hath sent me unto you, to speak all these words in your ears. These are like to the 
d Acts 4, 17. and 5, 28.  chief Priest and pharisees, who threatened and charged the Apostles that they should thenceforth speak or teach no man in Christ's name; but they answered, We ought rather to obey God then men. And again, Whether it be right in the sight of God to obey you rather than God, judge ye. These are like to that ambitious Diotrephes, mentioned by the Apostle john in his third Epistle. 
e 3 john 9, 10  who as he loved to have the pre-eminence among them, so he prattled against the true servants of God with malicious words, and not therewith content, neither he himself receiveth the Brethren, but forbiddeth them that would receive them, and thrusteth them out of the Church. It is an horrible sin to take away the preaching of God's word from men. For whatsoever men pretend to excuse their sin, and what Fig leaves soever they patch together to cover their shame, they are guilty of the destruction and damnation of so many souls, as by them might have been instructed. judas was guilty of an heinous sin for betraying and delivering the body of one innocent to a temporal death: but these shall be arraigned of high treason against jesus Christ, who betray many thousand souls into the hands of Satan, and throw them into the jaws of death, even of eternal death. Such are the bloody Papists, which deny the use of the scriptures to the people, and debar them of the means of getting knowledge. And such are all carnal Gospelers, which think the preaching of the Gospel, to be a needless and superfluous thing, and account the people to have sufficient, so that they have a praying Ministry alone, and the service read distinctly among them. Let us therefore take heed, that we do not stop the course of the Gospel, or put out the light that would shine into our hearts, but rather further (with all our power) the truth that God hath set up among us, and spread abroad his saving health, that so glory may be gained to his name.  

The fourth reproof.  Lastly, it reproveth the neglect of employing the gifts of God bestowed upon them; that is, in the people. Whether God have given us spiritual graces or temporal blessings, we must take heed how we use them. We are ready to hear, and willing to learn the faults of the Ministers; yea, we can speak of them ourselves, and talk of them all day long; we can tell that some use not their gifts to the good of the Church, others abuse them to the hurt of the Church: but never consider how themselves employ their own gifts, or what account they shall give to God that hath bestowed them. The benefit of them, is not in having of them, but in the using of them; not in the enjoying, but in the employing; not in the possessing, but in the practising. Not to use them, is all one as if we had them not. For, as the covetous man wanteth as well the things that he hath, as those which he hath not, so do these sluggards receive the grace of God in vain, which have the use of those things they enjoy, no more then of those things which they have not obtained. This made the Apostle say, 
f Heb. 6, 11, 12  We desire that every one of you show the same diligence, to the full assurance of hope unto the end, that ye be not slothful, 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, when we make no good use of them; he taketh away good Pastors, he sendeth & setteth up evil Pastors in their rooms, when we do not profit, nor are careful to make others profit by us. This the Prophet Zacharie denounceth from the mouth of the Lord, 
g Zach. 17, 16  I will raise up a Shepherd in the Land, which shall not look for the thing that is lost, nor seek the tender Lambs, nor healt that that is hurt, nor feed that which standeth up, but he shall eat the flesh of the fat, and tear the claws in pieces. This also Christ our Saviour teacheth in the Gospel, 
h Math. 13, 12  Whosoever hath, to him shall be given, and he shall have abundance: but whosoever hath not, from him shall be taken away, even that he hath.  
Furthermore, in the parable of the man, that going into a far Country, called unto him his servants, and delivered unto them his goods; we see that the evil servant, that having received a Talon hide it in the ground, & brought only a Talon to his Master again, hath 
i Math 25, 28.  that taken from him, and it is given to him that had gotten and gained five Talents. It is accounted an evil Tree, not that only which bringeth forth evil fruit, but that also which bringeth forth no fruit. It is accounted evil ground, not only that which beareth Thorns and Briars, but that also which bringeth forth no Corn for the use of man. He is accounted an unjust steward, not only that wasteth his masters goods & converteth them to his own use, but he that keepeth them safe and sound without employment, which he had received to lay out, to dispense and to distribute. He is accounted an evil servant, not only that selleth to others or reserveth to himself his masters Corn which he should have sowed in the earth, that it might have brought forth great increase and a plentiful Harvest, but he that keepeth it by him, and in the end delivereth it back in the same manner and measure that he took it. So are we unfaithful servants, unjust Stewards, and evil bestowers of our masters money, if we let it lie by us, and do not employ it to some gain. If then they be blamed and unrewarded that gain nothing, what shall they be esteemed, that lose the Stock, and dash away the principal. Again, if God have given unto us this worlds good, he requireth of us to do good with it, to help those that are in want, and to distribute to the necessities of the Saints. Hath God been liberal to us, that we should be hand-bound and heart-bound unto others? He hath left the poor with us, that we should be in stead of God to them, 
k Exod 4, 16.  as Moses is said to be given to Aaron in God's stead as a wise Councillor, so we are appointed to be unto them as a wise distributer, supplying that which is wanting unto them. How should God give much unto us, when for his sake we will not give a little. If we were in their case and condition, and had experience how great the misery of want is, and how heavy the burden of poverty is, we would be willing to be refreshed, comforted, and eased: 
l Mat 7, 12.  Therefore whatsoever ye would that men should do to you, even so do ye to them, for this is the Law and the Prophets. Whatsoever we do unto them, shall not be unregarded, or unrewarded: we sow it in a fruitful ground, and we shall reap it again with great increase.  

Use 3.  Lastly, seeing we must employ that which we have received to the benefit of others, it serveth greatly to comfort such as have been careful to communicate to others rhose things that they have received, and to make them partakers of the same comfort that they have reaped by them. It is a blessed thing when men have endeavoured to their power to benefit others, to exhort them, to admonish them, to comfort them, to refresh them, and have used our gifts to the profit of our brethren. O what a wonderful comfort and consolation shall it be unto us when we must leave this world and go the way of all flesh, to remember that we have not spared to do good to others, we have not failed to benefit others, we have not ceased to scatter abroad a part of that which we have gathered. Let us lay this to our hearts and apply it to our consciences, both we that are the Ministers and you that are the people. If we that are made watchmen over the City of God, and overseers of the Church, shall to the utmost of our power employ our gifts and spend ourselves to give light to others, God will not forget the labour of our hands, but great shall be our reward in heaven, according to the promise mentioned in Daniel the Prophet, 
m Dan 12, 3.  They that be wise shall shine as the brightness of the Firmament, and they that turn many to righteousness shall shine as the Stars for ever and ever. Hereunto accordeth the answer of Christ to the question of Peter, 
n Luk 12, 42, 43.  Who is a faithful Steward and wise, whom the Master shall make Ruler over his household, to give them their portion of meat in season? Blessed is that servant whom his Master when he cometh shall find so doing. We shall find more comfort of conscience and joy of heart, and gladness of spirit, when we depart this life, that we have been faithful in that little committed to our trust, and made others partakers of it as well as ourselves, then if we had great abundance of earthly blessings, and were owners of the whole world.  
The like comfort shall all faithful people of God find, that have distributed their masters goods, they shall receive their reward, according unto their work. We see the harvest is answerable to the seed time, and they shall reap as they have sowed. Then they shall taste the sweetness, and reap the comfort of their labour, bestowed in applying themselves to the profit of others. Their last day shall be a blessed day unto them, when they shall find God as ready to communicate unto them his glory, as they have been to do to others their duty, and to bestow upon them the fruits of mercy, and the works of charity. The greatest good is to seek to gain their souls; the next, is to give to their bodies. On the other side, how uncomfortable shall that day of our leparture be, how woeful 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 be gathered unto their Fathers, and lie upon their death beds, cannot remember what good they have done, but shall be troubled and tormented with the consideration of this, what good they might have done, that they might have been fruitful trees, but have been barren; Good ground, but have been evil. These men have nothing else to muse and meditate upon, but how they have spent whole days and nights, whole months and years, in eating and drinking, in feasting and company, in pleasures and pastimes, in surfeiting and drunkenness, and what comfort shall their poor distressed soul, and languishing body, feel in that day, but cry out with a lamentable cry, and a pitiful howling, able to move the stones, and to pierce the rocks, that all is vanity, and then condemn their folly, that have placed their happiness in this unhappiness, and the joy of their spirit, in this sorrow of their heart. For, if that be true which the Prophet saith, 
o Psal. 128, 1, 2 Prou. 10, 4.  Blessed is every one that feareth the Lord, and walketh in his ways: 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 eat not the fruit of their labours, but eat the fruit of their laziness and loitering, are accursed. This is it which our Saviour addeth, 
p Luke 12, 45 46.  If that servant say in his heart, My Master doth defer his coming, and shall begin to smite the Servants and Maidens, and to eat and drink, and to be drunken; The Master of that servant will come on a day, when he thinketh not, and at an hour when he is not ware of, and will cut him off, and give him his portion with the unbelievers, & that Servant that knew his masters will, and prepared not himself, neither did according to his will, shall be beaten with many stripes. Where he teacheth, that as eternal 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 have indeed done no good unto themselves. The more serviceable we have been to others, the more profitable shall we be in the end to ourselves, and the comfort of all shall be felt in our hearts, when we shall say with the Apostle, 
q 2 Tim. 4, 7, 8  I have fought a good fight, I have finished my course, I have kept the Faith, henceforth is laid up for me the Crown of righteousness, which the Lord the righteous judge shall give me at that day, and not to me only, but unto all them also that love his appearing. A notable example hereof, we have in Obadiah, who was Governor of Ahabs' house, when he saw himself in distress of famine, & in fear lest Eliah should departed, he called to remembrance the fruits of his Faith, the worship of God, and the favour showed to his children, and herein he was comforted. When jezebel 
r 1 Kin. 18, 13  slew the Prophets of the Lord, he hide an hundred men of the Lords Prophets by fifties in a Cave, and fed them with bread and water. Let us therefore never be without such arguments to comfort us, we shall find the benefit of them when we are in trouble, and especially when we are going out of the world.  
[And that whatsoever good thing is in you through Christ jesus may be known.] The Apostle in these words, mentioneth this to be the cause, why he would have the gifts of God bestowed upon Philemon, to be communicated to others, because by that means, they might be made known to others, and acknowledged by others, and so spread abroad far and near. 
Doctrine 3. The goodness of God toward ourselves or other must be made known.  We learn from hence, that it is the duty of every one to manifest and show forth, yea, to spread abroad and to speak of the gifts of God bestowed upon themselves and others. When God is good toward us, and distributeth his graces among us, we must be ready to confess and acknowledge them, when we feel them in ourselves, or see them in others. This our Saviour 
a Mat 5, 16.  teacheth Math. 5. Let your light so shine before men, that they may see your good works, and glorify your Father which is in Heaven. Thus the spirit of God in the Scriptures remembreth the righteousness of Noah, the faith and obedience of Abraham, the patience of job, the chastity of joseph, the meekness of Moses, the single heart of David, the sincerity of Nathaniel, the labours of Paul, the repentance of Peter, the restitution of Zacheus. Christ jesus publisheth the graces of God that shined in john Baptist, 
b john 5, 35.  he saith he was a burning and shining Candle, and that they would for a season have rejoiced in his light. The Apostle declareth 
c 1 Tim 4 14.  that the faith of the Romans is published throughout the whole world. The praise of Timothy was noised and notified in the Church, whereof Paul putteth him in mind to make his proceed answerable to his beginnings and to the hope that was conceived of him, 
c 1 Tim 4 14.  Despise not the gift that is in thee, which was given thee by prohecie, with the laying on of the hands of the company of the Eldership. So likewise the fact of Mary, anointing the body of Christ, and working a good work upon him to bury him, is commanded to be made known, and not kept secret, 
d Mat 26, 13.  Verily I say unto you, wheresoever this Gospel shall be preached throughout all the world, there shall also this that she hath done be spoken off, for a memorial of her. Thus the Apostle remembreth the 
e 1 Thes 1, 3.  effectual faith, and diligent love, and the patience of that hope in our Lord jesus Christ which was in the Thessalonians. So he recordeth and commendeth the liberality that was in them of Macedonia toward the poor Saints at jerusalem that were in distress. All which Testimonies serve to teach us, that it is our duty to publish the guifes of God upon us or our brethren, not to hide them: to spread them abroad, not to smother them: to make them known, not to cover and conceal them to ourselves.  

Reason 1.  And albeit these examples may be sufficient to move us to embrace this as a certain truth, yet we have sundry reasons yielded in the Scriputre farther to confirm it unto us. First, to the end that God's graces being seen & known he may be glorified and blessed for them, who is the author and giver of them. It ought to be our chiefest desire and study, that God may have his praise and glory among us. This is that reason which Christ our Saviour pointeth out unto us, when he commandeth us to show forth our good works in our life, 
f Mat 5, 16.  that God our Father may be glorified which is in heaven. One end of good works is the glory of God. They can never please him, unless they aim at that mark, and tend to that end. This the Apostle Peter teacheth, 
g 1 Pet 2.  Have your conversation honest among the Gentiles, that they which speak evil of you as of evil doers, may by your good works which they shall see, glorify 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 known the gifts of God in ourselves or in others, because the more they be known, and the farther they are spread, the larger praise and more abundant thanksgiving may be given unto God and yielded to his name by many. The rendering of thanks unto him is a sacrifice that smelleth sweetly in his Nostrils. The Apostle speaking of the liberality of the Corinthians, and exhorting them to the works of mercy, he useth this reason, that by beholding of them, not only the godly are refreshed, but God is glorified, 
h 1 Cor. 9, 11, 12.  That on all parts ye may be made rich unto all liberality, which causeth through us thanksgiving unto God, for the ministration of this service, not only supplieth the necessities of the Saints, but also abundantly causeth many to give thanks to God. The reason is direct, and of great force.  

Reason 3.  Thirdly, in respect of others, because the more the goodness and graces of God are spoken of, and the more largely they are dispersed, the more by that means may be provoked & stirred up 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 provoke them as by an holy emulation of their godliness. Hence it is, that the Apostle stirring up the Corinthians to a bountiful helping of the Saints at jerusalem, he setteth before them the example of the Churches of Macedonia, that they should follow them, 
i 2 Cor. 8, 1, 2.  We do you also, to wit brethren, of the grace of God bestowed upon the Churches of Macedonia, because in great trial of affliction their joy abounded, and their most extreme poverty abounded unto their rich liberality. Having set before them this glass to look upon, and in it to behold themselves, that albeit the Macedonians themselves had heavy burdens laid upon them, and many charges of their own that pressed them down, whereby they were made poor, yea extreme poor, yet they hung not back, but were forward according to their power, yea, beyond their power to secure others. He exhorteth the Corinthians hereupon, 
k Verse 7.  That as they abounded in every thing, in faith, and word, and knowledge, and in all diligence, and in their love toward the Apostles, even so they should show themselves to abound in this grace also. Likewise he commendeth the Thessalonians, that they became followers of them, 
l 1 Thes. 1, 6. 7  And received the word in much affliction, with joy of the Holy-Ghost, so that they were as ensamples to all that believe in Macedonia, and in Achaia. So when he hath proved that Abraham's Faith 
m Ro 4, 22, 23  was imputed to him for righteousness, he addeth; Now it is not written for him only, but also for us, to whom it shall be imputed, which believe in him that raised up jesus 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 be glorified, that the faithful must have their mouths opened to praise him, and that all others must be provoked by our good example; in all these respects we learn, that whensoever God bestoweth his gifts, and we taste of his graces, or others are made partakers of his goodness, we must be careful to make the same known to others.  

Use 1.  The Uses are now to be stood upon. First, we see there may be sometimes a foolish modesty in concealing those good things which should be uttered and published, if they may further the cause of Religion, or provoke others to godliness, or bring glory to God. God is not ashamed of us, to be called our God, and to do us good; let us not therefore be ashamed to acknowledge him to be good unto us, and confess his goodness to the sons of men. We see how men are not ashamed to make known their ungodliness, and proclaim it openly with brazen faces; they glory in it as at a triumph, & never blush at any thing. Let us therefore be bold to speak of good things, & account it our duty to sound out aloud the graces that we have received. It is to great niceness to hide God's glory and our gifts. This was the cause, why Paul mentioned his labours, his calling, his knowledge, his pains, his 
n 2 Cor. 12, 2.  visions, his revelations, when the false Apostles extolled themselves above him, to the reproach of his person, to the slander of his calling, to the disgrace of the Gospel, and to the dishonour of God. This compelled and constrained him not to be silent in his own cause, or rather in the cause of God and his Gospel. For, albeit his enemies seemed only to contemn him, and set his person at nought, yet the contempt reached farther, and through his sides they gave a blow and a wound to the truth itself, we must not be so dissolute and careless to neglect what every one speaketh of us, but be jealous of our credit and maintain our good name, especially when our sincerity and God's verity are joined together. We see how Samuel before all the people 
o 1 Sam 12, 3.  protested his innocency in his life, and uprightness in his calling, because the Isralites had rejected him and brought his ministry into question. There was a a time when Christ would not have himself and his works known; to wit, when the knowledge might hinder him and his preaching, but he 
p Mat 10, 27.  commanded his Apostles to speak that in the light which he had told them in darkness, and to preach that in the house tops, which he told them in the ear. This serveth to condemn those that derogate from the godly, and diminish the graces that God hath given unto them, and bestowed upon them. For howsoever the notes of Godliness are stamped upon them, and the gifts of God do shine as brightly as the light of the Sun in them, whereby they are marked to be his, and known to belong unto him, yet they will lessen and extenuate them and as it were clip the Prince's Coin, that so they may be disgraced. This is a manifest note of a Child of the Devil, and of representing his Image. For as the names given to Satan describe his nature, so the word (Devil) in the original tongue which the holy Ghost useth, 
q Revel 22, 10  signifieth a false accuser, a carper, a caviller, a disgracer, a slanderer, one that by all means seeketh to deface the truth and those that uphold and support it. Thus the nature of our spiritual adversity is notably painted and portrayed out unto us. His whole practice standeth in false accusations, wrongful imputations, and wilful calumniations of God to man, and of man to God. He falsely accused God to our first parents, in the beginning, 
r Gen 3, 5.  to envy their good estate, and therefore of malice forbade them the Tree of the knowledge of good and evil. He falsely accused job to serve God; 
s job 1, 9, 10. 11.  in hypocrisy, not in sincerity; with show of the body, not with singleness of heart; to be seen of men, not to approve himself with an upright conscience in the presence of God. These qualities of the Devil are to be found in all the wicked. If you talk and reason with them, of such as truly fear God, either they will censure them as hypocrites, 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 gifts that God hath abundantly bestowed upon them. Christ jesus himself could not escape this viperous brood, who was accused by the devils offspring, and the Children of darkness, the Scribes and pharisees, to be a Samaritan, to have a Devil, 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 gifts of tongues, yet they felt the smart of this rod, and were wounded with this sharp sword, they were accounted Deceivers, accused as Drunkards, slandered as Disturbers of the common peace, and reviled as Traitors, and Rebels against Caesar, for the Disciple must not look to be 
t john 15, 20.  above his Master, nor the servant greater than his Lord. These revilings and reproaches are not peculiar to Christ and his Apostles, but common to all the faithful and true believers in his name, they taste of the same cup, and have the like measure measured unto them. They are slandered and backbited, they are reviled and taunted for the truths sake. But let all such carpers and cavilers look to themselves and take heed to their estate, 
u john 8, 44.  they resemble their father whose works they do, and they show themselves to be petty-sathans', and very Devils incarnate. Now such as are the Children of the Devil, must look to have their portion with the Devil, and his Angels. Let us therefore be ready to magnify the mercies of God toward our brethren; let us speak of the praises of him that hath given them; let us remember what God hath done for us and others; and especially let us beware that we do not disgrace them and their gifts, which tendeth to the dishonour of him that gave them. For as Solomon saith, 
x Prou. 17, 5. and 14, 31.  He that mocketh the poor, reproacheth him that made him: so is it true, that whosoever contemneth and despiseth, revileth and treadeth under his foot the Godly, adorned from the Throne of God with the precious graces of his spirit, he reproveth and reproacheth God himself 
y 1 john 2, 29  who hath given that anointing which they have received of him. Thus we see how we are to behave ourselves in respect of God's gifts; we must not be ashamed to confess them, but we must be both ashamed and afraid to deface them, and so to defraud God of his honour due unto him.  

Use 2.  Secondly, seeing it is our duty, when God hath been good unto us or others, to make known his goodness: we learn hereby, how the Saints of God may be rightly and religiously honoured of us, and remembered to their everlasting praise. It is our duty to give thanks to God, who hath blessed them with his graces, and governed them by his holy spirit, and to pray unto him so to direct us, & dispose of our ways, that we may follow their godliness, & walk in their steps wherein they have gone before us. True it is, the church of Rome go a great deal farther, and teach us to go further in the honouring of them then God alloweth, & the word approveth. For they lad them with the spoils of Christ, & take from him the royalties of his Priesthood, & therefore indeed they do not honour them, but dishonour and disgrace them, when they deck them with feathers that are not theirs. Is there any good & godly man living on the face of the earth, that could be content to have thieves and robbers spoil other men of their goods, and bring them unto him, and if they offered them, would he accept and receive them? If he would not receive them as his own, but refuse & reject them as belonging to others, how should the blessed Virgin, the holy Apostles, and other Saints of God, account those sacrilegious wretches to be their friends, which rob & spoil God of his honour, and thrust Christ jesus our mediator from his office to bestow upon them? It is their honour to honour the same God with us, and to worship him. And it is our honouring of them, to give all honour to God, by walking in those ways wherein they have led us the way, and by following the light which they have carried before us. And if we would know how to honour the Saints aright, and to give them their due, 
z Wherein the honour of the Saints consisteth.  it consisteth in these points: First, that God be magnified and praised in them: our praising of them must tend to the praising of him, who hath advanced them, and crowned them with his gifts. God must be all in all to us, and his glory must be preferred and sought for of us. The Apostle remembering the History of his own calling and conversion, telleth that the Churches of the jews said, 
a Gal. 1, 22, 23  He which persecuted us in times past, now preacheth the Faith which before he destroyed; and they glorified God for me. When they heard he was gained to the Gospel, they considered therein, the power, goodness, and mercy of God, and with joy of heart, they gave him thanks for it. Secondly, the Saints should be honoured by an approbation of God's gifts in them, and by an honourable mention of them. For, seeing they have used the gifts of God faithfully, he will have their gifts praised and extolled, and the Saints themselves to be magnified & commended. So the Apostle mentioning his persecuting of the church in the time of his ignorance, addeth, 
b 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 vain, but I laboured more abundantly than they all, yet not I, but the grace of God which is with me. So in the Parable of the talents, they that used their talents well, & increased much by the use of them, do hear this to their great praise, 
c Math. 25, 21  It is well done good servant & faithful, thou hast been faithful in little, I will make thee Ruler over much, enter into thy masters joy. Moses is reported to be 
d Heb 3, 5. & 11, 2.  faithful in all the house of God, as a seruanr, for a Witness of the things which should be spoken after. So the Holy Fathers are commended by the Apostle in the Epistle to the Hebrews, who through their faith obtained a good report. 3. They are honoured of us by following of their lives, and by an imitation of their virtues, being as examples and patterns for us, to walk after. For this is the glory of the Saints, if we follow their Faith, Hope, Charity, Patience, Doctrine, and other like graces that have appeared in them. The Apostle willeth the Phillippians to be blameless and pure, as the sons of God without rebuke, in the midst of a naughty and crooked Nation, shining among them as lights in the world: and he addeth, 
e Phil. 2, 16.  Holding fast the word of life, that I may rejoice in the day of Christ, that I have not run in vain, neither have laboured in vain. And to this end doth the Scripture make plentiful record of the graces of God, given to the Saints, that our Faith might be strengthened and confirmed, and we encouraged in all well-doing. This is the right manner of honouring the Saints and faithful Servants of God, when God is honoured in them, and for them, when they are praised and commended, and when we are stirred up to good things by their example. As for Religious Worship of adoration and invocation of them; it is not due unto them, it is proper to God, 
f revel. 22, 9  and the Saints do not desire it, or accept it. Wherefore, it is a notorious slander of the Church of Rome cast out against us, that we contemn and despise the Saints, that we deface them, and set them at nought, whereas we honour them as God hath commanded them to be honoured, and give them that reverence that he hath appointed. It were horrible impiety to speak reproachfully, or to think unreverently of them whom GOD the Father honoureth, whom the Son acknowledgeth for his brethren and Heirs with him, whom the holy spirit calleth his Temple to dwell in. The Righteous 
g Psal. 112, 6. Prou. 10, 7. Luke 1, 48.  shall be had in everlasting remembrance. The memorial of the just shall be blessed. The Virgin Marie saith, He hath looked upon the poor degree of his servant; for behold, from henceforth shall all ages call me blessed. On the other side, The name of the wicked shall rot, 
h Psal. 109, 13  and in the generation following, it shall be put out. But the Roman Church, under a false Title of honouring the Saints, do hide and cover all their superstitions, and bring in their merits and mediation, under colour of doing reverence unto them.  
Now, the Scripture hath forewarned us, that nothing falleth out more often or easily, then to err and offend in honouring of the Saints. Christ reproveth the Scribes and Pharisees, 
i Math. 23, 29  who builded the tombs of the Prophets, and garnished the Sepulchers of the righteous, yet they bore mortal hatred to the Gospel, and to the professors of it. And he reproveth the jews, 
k john 8, 44.  who magnified the memory of Abraham, and boasted themselves to be his Children, yet they showed themselves to be the children of the devil, and would not do the works of Abraham. But we give them sufficient honour, when we publish their praises and gifts, and follow them in our lives, as they followed Christ the author and finisher of our faith.  

Use 3  Thirdly, we must beware that vainglory be not the end which we seek for. We are to give 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 vain applause of the people, and honoured for his great gifts as a God, 
l Acts 12, 23.  Immediately the Angel of the Lord smote him, because he gave not glory unto God, so that he was eaten of Worms, & gave up the ghost. This is it which Christ objecteth to the jews, 
m john 5, 44.  How can ye believe which receive honour one of another, and seek not the honour that cometh of God alone? Yea, this is it which he speaketh of himself, 
n joh. 8, 50, 54  I seek not mine own praise, but there is one that seeketh it, & judgeth; if I honour myself, mine honour is nothing worth. This vainglory here contemned and condemned, is as rank poison to infect, as a bitter root to corrupt, and as filthy mire to defile our best works, be they never so excellent. What more heavenly work, or profitable duty can we perform, then to pray unto God, and to call upon his Name, for the prayer of a faithful man availeth very much, if it be fervent; yet, if it be a Sacrifice offered with a vain heart, it becometh unfruitful. We ask, and we obtain not, because we ask amiss. The like might be said of alms & fasting, the one a fruit of Faith, the other a furtherance of Faith (for Charity testifieth, fasting helpeth our Faith) if we perform them in hypocrisy, hunting after the praise of men, not desiring the honour of God, we may have our reward from men, but we cannot receive any reward from God. They shall have the praise of men, they shall not have the praise of God. For, as the children of the Prophets among many herbs, gathered one that was bitter and dangerous, and shred it into the pot of pottage amongst the rest, who when they began to eat, cried out and said, 
f 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 darnel of our own glory, we may truly say, Death is in the work. In all things that we do, we must seek to set forth the glory of God. If any man minister 
g 1 Pet. 4, 11.  (saith Peter) let him do it as of the ability which God ministereth, that God in all things may be glorified through jesus Christ. Likewise, the Apostle Paul giveth this precept, 
h 1 Cor, 10, 31  Whether ye eat or drink, or whatsoever ye do, do all to the glory of God. If we aim at any other end, we miss the mark, and mar the work, how good and glorious soever, it may seem to be in the eyes of men. For, as God seethe not as man seeth, so he judgeth not as man judgeth: man looketh upon the outward appearance, but GOD pondereth the hearts. This is it which Christ spoke to the Pharisees, 
i Luke 16, 15.  Ye are they which justify yourselves before Men, but GOD knoweth your hearts: for that which is highly esteemed among men, is abominable in the sight of God. Let us therefore publish the gifts of God upon ourselves and our brethren, not to the magnifying of our own persons, but to the extolling of his praises; and let us so spread abroad our graces, as that we remember his glory, that wrought them in us by his Spirit.  
Verse 7. [For we have great joy and consolation in thy love.] Hitherto we have spoken of the matter of his Prayer: now let us see the reason why he made this the matter thereof. For the Apostle might have craved and asked of God many other things for him of God; yet he desired that his faith might be communicated to many; and so be manifested to be effectual, working by love. The reason here rendered, is from the effect or fruit of his prayers, they were not uttered in the air, they fell not without profit & good success to the ground, but he felt great comfort and consolation wrought in him by the works of Philemon, performed to the glory of God, to the praise of his Faith, and with the approbation of the church. Hear than he showeth, that he had occasion offered him of great joy and gladness, in regard of the graces of God, effects of faith, & fruits of true piety, which he heard and knew to be in Philemon. 
Doctrine 4. The spiritual graces of God bestowed upon others, give occasion of joy to the Saints.  From hence we learn, that spiritual blessings and graces of God bestowed upon others, do give just occasion to the Saints of God, of great gladness and comfort. It is our duty greatly to rejoice, when we see spiritual blessings in heavenly things, given to the Children of God. This truth our Saviour Christ teacheth in the Parables of the stray Sheep, of the lost Groat, and of the prodigal Son. The Shepherd 
a Luke 15, 5, and 10, 31.  having found his sheep, layeth it on his shoulder with joy, he cometh home, he calleth his friends, saying, Rejoice with me, for I have found my Sheep which was lost. I say unto you, that likewise joy shall be in heaven, for one sinner that converteth, more than for ninety and nine just men, which need none amendment of life. The poor woman having lost a Groat, lighteth a Candle, sweepeth the house, searcheth every corner, and when she hath found it, she gathereth together her neighbours, saying, Rejoice with me, for I have found the Groat which I had lost: whereupon he addeth; Likewise I say unto you, there is joy in the presence of the Angels of God, for one sinner that converteth. The Father of that riotous son, which wasted his goods, hath compassion upon him, runneth to meet him, fell on his neck and kissed him, put apparel on his back, a ring on his finger, and shoes on his feet, reproved his son that envied and repined at it, saying; let us eat and rejoice, it is meet we should make merry and be glad, for this thy Brother was dead, and is alive again; he was lost, but he is found. Hereunto cometh the Thanksgiving of Christ to his Father, when he saw the increase of his Church, and the overthrow of Satan's kingdom, 
c Luke 10, 21  That same hour rejoiced jesus in the Spirit, and said; I confess unto thee Father, Lord of Heaven and earth, that thou hast hid these things from the wise and understanding, and hast revealed them to Babes; even so, Father, because it so pleased thee. The Prophet David rejoiced with great joy, when he saw that the people 
d 1 Chron. 29 9, 10.  offered willingly unto the Lord with a perfect hart, & he blessed the Lord God of Israel. When the jews heard of the conversion of the Gentiles, & that the Holy ghost fell upon them, as upon themselves at the beginning, 
e Acts 11, 18.  They held their peace and glorified God, saying; Then hath God also to the Gentiles, granted repentance unto life. When the apostle perceived the notable zeal of the Thessalonians, in receiving & entertaining the gospel not as the word of man, but as it is indeed the word of God, 
f 1 Thes. 2, 19 20.  he witnesseth that they were his hope & his joy, his crown & his glory in the presence of our Lord jesus Christ at his coming. Likewise the Apostle john 
g 3 john 4.  rejoiced greatly, when the Brethren testified of the truth that was in Gaius, & how he walked therein, He had no greater joy than this, to hear that his sons walked in the verity. Whereby we see, there ought to be great joy amongst the faithful, when they see the Church prosper and flourish, and the graces of God to increase among them.  

Reason 1.  The Reasons are many that confirm this unto us. First, the glory & praise of God is much increased, which should comfort the hearts, & rejoice the spirits of the Saints. The more we abound with spiritual blessings in heavenly things, the more God is honoured, and his name glorified. This the Apostle teacheth, speaking of the relieving of the Church at jerusalem, 
h 2 Cor. 9, 12.  The ministration of this service, not only supplieth the necessities of the Saints, but also abundantly causeth many to give thanks to God. Where he showeth his joy, that he received and conceived for their voluntary submission to the Gospel, and compassion to the brethren; this was a special cause, that God was praised; this ministered greater gladness to him, then that the Saints were comforted and relieved.  

Reason 2.  Secondly, the general good of the church must lead us to this duty, & cause us to rejoice, which next unto God should be dearest to us. For when we see the Church increase, and many souls of many men & women saved, when we see their hearts converted, & regeneration wrought in them, so that they begin to live to God, who before in the time of their ignorance lived to themselves, to sin, to condemnation: who can have such hearts of Flint, or of Iron as not to be moved with joy, & even tickled with a sweet meditation of God's mercy, beholding the enlarging of the kingdom of Christ. The prophet rejoiced to see the people willingly affected, & religiously minded 
i Psal. 122, 1, 2  to go to the house of the Lord, Because jerusalem did thereby prosper, peace was within her walls and prosperity within her palaces. Where he showeth, that his rejoicing was for the wealth and welfare of the house of God.  

Reason 3.  Thirdly, the Ordinances and Laws of God are walked in and observed, & so his blessings procured and obtained. For, if we harken & obey his voice, we have a promise to be respected and rewarded. Such as walk in the Statutes & commandments of the Lord to do them, shallbe blessed in the house, in the field, in the City, in body, in soul, in temporal things, in spiritual things. Now, when God is obeyed, men should rejoice and be glad; and when his Laws are broken, they should be much grieved and troubled. The Apostle john writing to an elect Lady 
k 2 john 4.  rejoiced greatly, that he found of her children, walking in truth, as they had received a commandment of the lord. On the other side, we see David's 
l Psal. 119, 136  eyes did gush out with Rivers of tears, because Wicked men kept not his Laws. These Reasons, being duly weighed, and rightly considered, do teach us, that God's blessings bestowed upon our brethren, must minister matter of joy, and great comfort unto us.  

Use 1.  Let us now proceed to the handling of the Uses, that we may have the benefit of this Doctrine, and not suffer it to pass from us without profit. First of all, seeing Gods graces upon others must work joy in ourselves, we learn the truth of that article of our faith, which all profess to believe, but many do not understand, to wit, the communion of Saints. There is a double communion, 
m What the munion of Saints is, which we believe.  one which we have with Christ; the other, which the church hath among themselves, & the former is the cause of the latter. For Christ our head, hath given himself unto us, whereby we have the right of adoption, the imputation of his righteousness, and a title to the kingdom of heaven. From hence, as from a fountain, issueth that communion which all the members, both in heaven & earth, have among themselves, howsoever severed in place one from another, howsoever the one sort be dead, the other living; & howsoever the one sort is triumphant, the other Militant. Our Brethren in heaven wish well to the Church, pray for it general, desire the perfect consummation of it, and crave the full and final deliverance of it from all troubles. The Apostle bringeth them in, speaking on this manner, 
n Revel 6, 10.  How long Lord, holy & true! Dost not thou judge and avenge our blood on them that dwell on the earth. True it is, they know not, they see not, they hear not what things are done upon 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 live upon the earth 
o Phil. 3, 20.  have our conversation in heaven, our minds, our hearts, & souls, are there; we do in our desires and affections converse with them, we pray to be dissolved, and to be with Christ. Our Communion among ourselves consisteth in three things; first, in the affection of the heart; secondly, in the gifts of the spirit; thirdly, in the use of temporal 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 grieved, the rest are grieved; and when one rejoiceth, the rest are refreshed. The Evangelist describing the estate of Christ's Church, saith, 
p Acts 4, 32.  The multitude of them that believed, were of one heart, and of one soul. The Heathen wish well to their own blood and kindred, but we must wish well to all Christians, as to ourselves; we must not only know & hear of, but feel their miseries, and mourn with them that mourn; we must not tell them as news, but lay them to our hearts. The second branch is in the blessings of God bestowed upon us, we must impart to our Brethren our spiritual gifts, we must teach them by our example, we must advise them by our Counsel, we must guide them by our admonition, we must stir them up by our exhortation, we must raise them up by our comforts, we must help them by our Prayers. The third part of our communion 
q Galat. 6. 10.  standeth in temporal things, when we are content not only to leave our superfluities, but even to spend ourselves for the good of our fellow-members; we must be ready to feed the hungry, to  the naked, to harbour the harbourless, which are not only of our own flesh, but of our own faith; not only clothed with the same Nature, but adorned with the same Name. This is the communion which we profess and believe, and is confirmed and concluded in this place.  

Use 2.  Secondly, we learn to desire the best gifts, that we may rejoice and comfort the godly. For, when we profit in good things, we cheer the hearts and minds of all the faithful. Every living thing hath his prospering & proceeding, and is known to have life in it by increasing from one degree of perfection to another. The grass springeth, the plant shouteth, the corn flourisheth, the tree groweth. If we have any life in us of God's Spirit, & be not as grass that is withered, as plants that are dead, as Corn that is blasted, and as trees that are plucked up by the roots, we must go forward from one measure of grace to another, from a lesser to a greater. This serveth to reprove sundry abuses, and to meet with many corruptions that abide and abound among us. First, it condemneth such as delight to offend, to grieve, and vex the Saints of God. For, if we should seek to rejoice and comfort them, and to Minister all occasion of joy unto them, than we are not to discomfort and trouble them, we are not to work sorrow and anguish in them. The estate of these offensive livers, is fearful, as Christ our 
r Math. 18, 7.  Saviour declareth. Woe unto the world because of offences, for it must needs be that offences shall come, but woe be to that man by whom the offence cometh: whosoever shall offend one of these little ones which believe in me, it were better for him, that a Millstone were hanged about his neck, and that he were drowned in the depth of the Sea. We ought to give no offence either to jew or Gentile, or to the Church of God, for woe shall be to them that offend their Brethren, that grieve the Spirit of God, and cause the enemies of our Faith to blaspheme. Secondly, it reproveth such as converse only with the ungodly, and can be merry only in their company. The Children of God have always accounted it a great cross and vexation to dwell with such as are lewd in their course of life, and are bare and barren in good things. The Prophet saith, 
s Psal. 120, 5.  Woe is me that I remain in Meshech, and dwell in the Tents of Kedar. It is an heap of miseries, and a very representation of Hell, to be continually vexed, and exceedingly grieved with their wicked conversation. Just Lot was vexed with the 
t 2 Pet. 2, 7, 8.  unclean conversation of the wicked; for he being righteous and dwelling among them, in hearing and seeing, vexed his righteous soul from day to day with their unlawful deeds. And in what place almost now can a man live, where all kind of vile and vicious dealing is not practised, where all uncleanness of life is not used? There is great comfort in the society of the faithful, and not only great comfort, but great profit. The Wiseman teacheth, 
u Prou. 13, 20.  That he which walketh with the wise, shall be wise, but a Companion of fools 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 ourselves among wicked companions. Such as are continually in the Sun, must needs be Sunburnt. Such as walk in the mist, must needs be bewrayed: such as touch pitch, cannot but be defiled: so, such as abide in bad company, live in places of danger, by reason of the infection of sin, of the weakness of the flesh, of the forsaking of God, and of the power and liberty that Satan hath in such places where he setteth up his Throne. For wheresoever sin is practised, defended, and maintained, where it covereth the earth as water doth the Sea, there the Devil 
x revel. 2, 13.  reigneth; there he keepeth his court, there he hath his residence & remaineth, there he possesseth all things. So long therefore, as we keep company with those that commit sin with greediness, and run on in their evil courses without controlment, we shall be sure to learn their ways, and are in danger to receive destruction to our souls.  
Thirdly, it reproveth those that go backward in their profession, that are corrupt trees and without fruit, twice dead and plucked up by the roots. Where shall we in these days find matter of joy to comfort ourselves, when godliness so much decayeth, and wickedness is set aloft? The Apostle saith notably to the Corinthians, 
y 2 Cor. 2, 31.  I fear least when I come again, my God abase me among you, and I shall bewail many of them which have sinned already, and have not repent of the uncleanness, & fornication, & wantonness which they have committed. Suffer me a little to paint out unto you in his colours, the unclean leprosy, and filthy morphew, that hath by sprading so disfigured the face of this world, as it is made odious in the eyes and judgements of all that have any light of God's spirit to discern it. If we consider the times wherein we live, we may truly say, they are the perilous seasons 
y Luk 18. 8. 1 Tim 3, 1, 2.  foreshowed by Christ and his Apostles, when faith is scarce found upon the earth. What can we hear or see in any company to which we resort, and not be either grieved, or guilty? For when we behold iniquity practised without fear, & maintained without shame, if we be not grieved at the committing of it, we are made guilty of it. If all Records were searched from the beginning, and a narrow view of other times taken, it would be found by experience (our helps and means greater than theirs considered) that we overmatch them all, in all kind of profaneness and abominations. As forswearing, lying, whoring, pride, Atheism, wantonness, looseness, unmercifulness, oppression, covetousness, sacrilege, luxury, drunkenness, envy, Hypocrisy, malice, contempt of the word, and such like, they have overspread the whole world as a running soar, as a fretting Canker, and as a loathsome ulcer, whereby our age is become as the dregs and lees of all that have gone before us; yea, as a common sink that receiveth all filthiness and corruption into it. If any object, there was never more light of knowledge than is in our days, and that the word was never so plainly and plentifully preached. I answer, if it be granted that the light of knowledge is wonderful great, yet it is also as true that there was never more darkness of impiety, never more mists of ungodliness, than now remain among us; so that it seemeth our greatness of knowledge, serveth to no other purpose, then to add to the greatness of our condemnation. We are grown worse than our predecssors and forefathers, because if there had not been such light, there could not be such darkness. If we had been blind and not seen the light, we should not have so greatly sinned. Thus our Saviour speaketh to some of the pharisees, 
z joh 9, 41,  If ye were blind, ye should not have sin, but now ye say, we see, therefore your sin remaineth. The Sun of the Gospel, having shined upon our marish grounds, hath raised these stenches, and given li●e and growth to these monsters. For where the Gospel doth not soften, it hardeneth; where it worketh not conversion, it worketh confusion; where it effecteth no good, it maketh men worse, yea, worse than tire and Sidon, worse than Sodom and Gomorah. Thus truth compelleth me, and woeful experience constraineth me, to be a witness of that I would not if I could otherwise choose touching the common corruption and iniquity of our age. 
Objection.  But some man may say, the goodness of our professors will make amends; and heal this soar; yea, make a full recompense of the former disorders and abuses. 
Answer.  Indeed I acknowledge with all thankfulness and rejoicing, that God hath his Church, and chosen flock among us, contrary to the opinion and practice of such as have made a rent and separation from us. But although we have a true Church of Christ with us, it is a little flock, a small remnant, a gathering after the Harvest, a gleaning after the vintage. It is an hard matter to find a true Israelite in whose heart is no guile. They are rare hands that are free from the contagions of the times, and pure from the spots of filthiness now reigning. We may take up the complaint of the Prophet, 
a Mica 7, 4.  The best of them is a briar, and the most righteous of them 'tis sharper than a Thorny heage. A man would have thought, he might have engaged his life, and pawned his soul for the sincerity of some, whom now we may behold to be gone as far as Demas was, in the love of this world. Their love to the Saints, their zeal to the word, their affection to the Ministers, seemed to be such, that no man doubted but their names were written in the book of life; who now seem to be razed out of that book which God hath written. They endured the bitterness of the Cross, they despised the shame of the world, they suffered the taunts of the wicked, who now are set down in the seat of the scornful, and are become lukewarm in their profession. Self-love hath quenched brotherly love, mercy is swallowed up through hardness of heart, compassion is turned into senselessness, yea all civil and just dealing seem to have taken their Wings and to be fled up into heaven, or else to be sunk down into the Centre of the earth, and to have left the society of our new Christians. It is now accounted a rashness, an heat of youth; yea, a sin worthy of sharp punishment, to stand to the rule and line of the word. If a man give but a look toward the Gospel, and do not profess himself an open enemy unto it: if he show the least entertainment to the truth, and do not set himself against the professors of it, though he be a common Gamester, a rioteous liver, an usurer, 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 joy therefore can the Children of God have in such works of darkness, and in such workers of iniquity. We may wish with the Prophet, 
b Ier 9, 1.  that our head were full of water, and our eyes a Fountain of tears, to weep day and night for the desolation and destruction that hangeth over their heads. The Husbandman taketh no pleasure to see tars and Darnel grow in his field, in stead of good Corne. The Gardener cannot without grief behold weeds spring up in his Garden in stead of wholesome Herbs. So when we see the Church of God, to bring forth Chaff instead of Wheat; beans, instead of Fruit; vice in stead of virtue, and sin in stead of righteousness; what greater grief can arise in our hearts, or what greater sorrow can be wrought in us? If we grieve through the wickedness of our ways, and profaneness of our lives the Children of God; we likewise grieve the spirit of God, and quench such good motions as are inspired into us.  

Use 3.  Lastly, it is our duty to seek the good and prosperity of the Church, by all good means, and to draw them and move them, to embrace the ways of salvation. This duty hath many branches growing from it. For seeing Gods graces bestowed, give occasion of great joy, it ought to teach us to exhort one an other, to comfort them that are comfortless, to reprove them that go astray, to pray for our brethren, to seek to gain and win them to the faith; and when they are gained and won, to rejoice unfeignedly at their conversion, and if we see any hope of their repentance and turning to God, to converse with them and not to be ashamed of their company. Certainly, he is not truly converted himself, that doth not rejoice at the conversion of others. He never knew what true repentance meaneth, that conceiveth no joy at the repentance of others. He is ignorant of the way of salvation, that is not greatly delighted and comforted, when others begin to be saved: that we say of them, as Christ doth of Zaccheus, 
c Luk 19, 9  This day is salvation come to this house, forasmuch as he is also become the son of Abraham. This doth directly reprove four sorts of men. 
The first reproof.  First, such as rejoice in those that will sin with them and run into all excess of riot with them. Great is the delight that sinners take in the society and company one of another. They join hand in hand together, it is their solace and pastime to agree together as brethren in evil, it is as meat and drink unto them to follow after ungodliness. Christ teacheth, that the Angels in Heaven rejoice for one sinner that repenteth. Our joy ariseth upon their repentance. Their turning to God worketh our rejoicing.  
So long as men flatter themselves in their sins, and proceed in their evil doing, no matter of joy is offered unto us. 
The second reproof.  Secondly, such as seek to draw them to evil, to vanity, and to all ungodliness, (a common sickness that reigneth in our days,) when men entice one another to evil. These men bear the Image of the Devil, and are transformed into his likeness. For how can they gain their brethren to Godliness, that are means to seduce them and so to bring them to all ungodliness. Hence it is that Solomon counseleth us, 
d Prou 1, 10.  when sinners entice us, not to consent unto them. It is a grievous sin to be an entiser, but it shall not excuse him that is enticed. Let us therefore know, that we must exhort one an other to piety, not to impiety, and further one another to salvation, not to condemnation; & bring one another to heaven, not to hell. 
The third reproof.  Thirdly, it teprooveth those that envy and murmur at the calling of our Brethren to Repentance, and at their bringing into the Kingdom of Christ. This corrupt affection was in joshua, 
e Num. 11, 29.  who repined that the Elders had the gift of prophesy bestowed upon them, as well as Moses. This was in 
f jonas 4, 1, 2.  jonah, when he had preached to the Ninivites, and saw the great mercy of God in sparing of them, and not destroying them according to hls preaching, and their deservings, was angry, and it displeased him exceedingly. He regarded his own credit and estimation among men, more than their conversion and preservation. This was in the elder Brother of the riotous and prodigal Son, 
g Luke 15, 31  when he saw the joy of his Father, at the receiving of his Child, and his readiness to forgive, he was angry and would not go in. But his Father persuadeth him, that there is no cause why he should be grieved, inasmuch as he is not himself hindered or endamaged by this receiving of his Brother into favour; and reproveth him, in that having no regard of his brother, he is sorry for the common joy conceived of his return. That joy did offend him, whereof he should have been a Companion. These two Reasons are to be noted and observed, to root up all envy and malice out of our hearts, considering that we lose nothing, whensoever God doth graciously receive into favour, those which through sin were fallen from him, & that it is haughtiness without godliness; grief without mercy; and cruelty without compassion; not to rejoice and be glad, when we see any of our fellow servants restored from death to life, raised from sin to righteousness; and found, who before were lost. He than is unrighteous and ungodly, who envieth his brother received into favour, and he doth perversely and maliciously, which doth murmur at the mercy of God upon our brethren. 
The fourth reproof.  Fourthly, it condemneth such as fail in the former duty, that never exhort their brethren to godliness, never dissuade them from sin, never comfort those that are in misery, never praying for them that are in distress, never desire God to be good unto them, never rejoice with them, when God hath showed mercy.  
We live in these times, when the hand of God is stretched out against many of our brethren, they are restrained and shut up by the contagion of plague & pestilence. This their woeful condition, doth call upon us, and cry unto us, to be mindful of them, and to pray to God our common Father, to have pity upon them, to call in his arrows that he hath shot against them, to remember his old mercies, that he was wont to show to his inheritance. The Prophet exhorteth and stirreth up the people 
h Psal. 122, 6. and 51, 9  to pray for the peace of jerusalem: and that duty which he requireth of others, he daily practiseth himself, praying unto GOD to be favourable to Zion, and to build the Walls of jerusalem, according to his good pleasure. Let us examine ourselves, whether this affection be found in us, and learn to testify our Love towards them, by procuring their good and safety. When we are in misery, our desire is to taste of the kindness and compassion of our Brethren. Let us be as careful to promote their happiness. God is ready to hear us, his ears are open unto our Prayers, so that we plainly bewray, that we shall remain without feeling and sense of their misery, unless we pray unto him for them, who is the God of all Mercy, and the Father of all Consolation.  
[Because by thee (Brother) the Bowels of the Saints are refreshed.] These Words, are a reason rendered of the words going before, declaring wherefore he had great joy and consolation in his love, because the needy Members of Christ were succoured by him. This tendeth to the praise of Philemon, who by his Charity and merciful dealing toward the poor Saints, did continually refresh and comfort the bowels of them that wanted. 
Doctrine 5. The works of mercy, are to be showed toward the poor Saints.  We learn from hence, that the works of mercy and compassion, are to be showed toward the poor Saints. It is our duty to be bountiful and liberal, to those that are in necessity. This Doctrine is proved and confirmed unto us by sundry commandments, and examples in the word of God. Hereunto cometh the charge given by Moses, 
a Deut 15, 7.  If one of thy brethren with thee be poor, within any of thy Gates, in thy Land, which the Lord thy God giveth thee, thou shalt not harden thy heart, nor shut thine hand from thy poor brother, but thou shalt open thine hand unto him, and shalt lend him sufficient for his need which he hath. Likewise Solomon saith, 
b Eccle 11, 1, 2.  Cast thy bread upon the waters for after many days thou shalt find it, give a portion to seven, and also to eight, for thou knowest not what evil shall be upon the earth. Also the Apostle speaketh, to the same purpose, 
c 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 have gone before us in the performance of this duty are many, both in the old and new Testament. It is recorded to the perpetual praise and commendation 
d 1 King 18, 13.  of Obadiah, that he hide the Prophets of God in a Cave, from the cruelty of jesabel, and sustained them with food, and ministered all things necessary unto them. The like we see in job, 
e job 31, 16.  who restrained not the poor of their desire, nor caused the eyes of the Widow to fail, he saw not any perish for want of clothing, nor any poor without covering; his loins blessed him, because he was warmed with the fleece of his sheep. The widow of 
f 1 King 17, 10.  Zarephath relieved Eliah in the Famine. The Apostle commendeth Onesiphorus, 
g 2 Tim 1, 16.  because he oft refreshed him, and was not ashamed of his Chain, but when he was at Rome he sought him out very diligently and found him. The Evangelist Luke in the Acts of the Apostles declareth, that Tabytha 
h Act 9, 36. 39, and 10, 2.  was full of good works and alms which she did, for she made many Coats and Garments to cover the Saints. Cornelius is reported to be a devout man, and one that feared God with all his household, which gave much alms to the people, and praised God continually. All these Testimonies of holy Scripture teach us, that to do good, to yield relief, and to minister comfort unto men, especially to the Saints of God, is a necessary duty belonging to all the servants of God.  

Reason 1.  Now as we have heard sundry commandments and examples to move us hereunto, so diverse reasons may be produced to confirm the same unto us. The wise man in the book of Ecclesiastes is plentiful in this argument. First, he presseth upon us this duty, in respect of the rich reward that shall be rendered to those that are merciful to the poor. For exhorting all men to 
i Eccls 11, 1.  cast their bread upon the Waters, that is, even where it seemeth to be lost, & where no hope of recompense remaineth: he giveth this reason: for after many days thou shalt find it. And in the book of the proverbs he saith, 
k Prou 19, 17. Mat 10, 42.  He that hath mercy upon the poor, dareth unto the Lord, and the Lord will recompense him that which he hath given. When one dareth to an honest man he feareth no loss, but hopeth to receive again; much more may we be assured that God himself will restore and repay, who is not as the sons of men, that he should delude or deceive us.  

Reason 2.  Secondly, he moveth us to the fruits of Charity and compassion, from the consideration of the uncertainty 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 uncertain. 1 The life of man is uncertain, we know not how short a time we have to live and to exercise our liberality. We know not what one 
l Prou 27, 1.  day may bring forth, and that one minute and moment may cut off all opportunity to show mercy. 2 It is uncertain, whether the riches, which now we have in plenty and abundance, shall continue and abide with us. The Apostle calleth Riches by this title; 
m 1 Tim 6, 17  uncertain riches, and Solomon saith, 
n Prou 23, 5.  Wilt thou cast thine eyes upon them which are nothing? For Riches taketh her to her Wings as an Eagle, and flieth into the heaven. Who was to be compared with job, among all the men of the East, yet suddenly he was stripped of them, and made one of the poorest. It is uncertain, what our estate and condition may be, and to what necessity ourselves may come, we may be brought to that extremity, that we may stand in need of the help of others, and be constrained to ask alms, and beg our relief of them, when as we by the righteous judgement of God shall find rich men so affected toward us, as others have found us, when we had the goods of this world. Lastly, it is uncertain what thy son and heir will prove, thou knowest not whether he will riotously waste, and prodigally consume all that thou hast left, which thou hast gotten with care and travel, or whether a stranger shall enter upon thy labours, and usurp that which is not his own. This is that reason which Solomon setteth down in his Ecclesiastes, 
o Eccl. 11, 2.  Give a portion to seven, and also to eight, for thou knowest not what evil shall be upon the earth. In all these considerations, being compassed about, and hemmed in on every side with a world of uncertainties, it standeth us upon to follow the counsel and advise of Christ our Saviour, 
p Luke 16, 9  who willeth us to make us friends with the riches of iniquity, that when we shall want, they may receive us into everlasting habitations, which is not spoken of goods evilly and wrongfully gotten, but of goods that may be wickedly and wrongfully taken from us by open force, or secret fraud; by violence of Robbers, by pretence of right, by colour of Law, or by the power of the oppressor.  

Reason 3.  Thirdly, the poor cannot recompense and repay again that which is bestowed upon them, but God himself will restore it seven fold into thy bosom. We must herein imitate our Heavenly Father, who is ready to show mercy to all. This is the precept of Christ, 
q Mat. 5, 42, 45  Give to him that asketh, and from him that would borrow of thee, turn not away, etc. that ye may be the Children of your heavenly Father, for he maketh his Son to arise on the evil, and the good, & sendeth rain on the just and unjust. So likewise it behoveth us, to follow the example of Christ, 
r 2 Cor. 8, 9  Who being rich, for our sakes became poor, that we through his poverty might be made rich. This was the greatest grace and mercy that could be showed.  

Reason 4.  Fourthly, the poor have been in all ages, and shall always remain with us to the end of the world, to the end that their bowels may feel our refreshing, and their loins bless us, and pray for us. For, if it had pleased God, he could have made all men rich, and none to stand in need of the aid and assistance of others; but this difference in degrees among men, placing some above, and others beneath, making some rich, and others poor, setting some on high, and others low, serveth most for the advancement of his glory, and the maintaining of fellowship and friendship, of concord and unity one with another. If all were rich, and abounded in outward wealth, we should neither know God, nor ourselves, nor our Brethren: we would be ready to say, 
s Prou. 30, 9  Who is the Lord? We would be ready to disdain and despise our brethren. If all were poor, and in necessity, there would be nothing but robbing, stealing, perjury, and all confusion. Wherefore, it is the ordinance of God, that some should be rich, and some poor, some wealthy, and others in want. He maketh some poor, to exercise their patience, and to try how they will bear that burden, and behave themselves under the cross. He maketh others rich to exercise our mercy, to be objects of our pity and compassion, and that we should never want some occasions to show forth the fruits of a lively faith. Seeing therefore, we shall receive a great advantage in this life, and be recompensed at the resurrection of the just; seeing we are uncertain what shall happen hereafter, and know not what evil may fall upon the earth: seeing we are commanded to follow the example of God the Father, who is good to all, and of Christ his son, who being rich, made himself poor, and of no reputation, and lastly, seeing we must always have the poor to exercise the works of mercy, and to relieve 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.  

Use 1.  The Doctrine being thus cleared and confirmed, let us see the uses that arise from hence. First, this being so necessary a duty required of all men, it teacheth a difference between the Heathen and Christian religion. The Heathenish Religion never took order for the poor, nor required any compassion toward them; but the profession of Christ, chargeth this duty upon all true believers, and teacheth that judgement shallbe without mercy, to those that show not mercy. When Paul departed from the rest of the Apostles at jerusalem, they 
t Gala. 2, 10.  warned him only that he should remember the poor, which thing also he was diligent to do. But this was never remembered, nor regarded, nor intended among the Nations that were unbelievers. True it is, the paynim and Philosophers, have held and delivered many moral instructions, and spoken well of justice, Temperance, Clemency, Prudence, and Friendship, of obedience toward parents, of Gentleness toward men, of liberality toward the poor, of love toward our Country, of loyalty toward Princes, and such other virtues. He that should deny 
u Antimachia. preface before the second book  their precepts in part to be well spoken, and in part to be well practised, should do them great wrong. But the Christian Religion, as it hath all these in common with them, approving and allowing of them; yea, not disdaining to read their books and to learn such Doctrine of them as they have left in writing, so it hath launched out a great deal deeper, and entered farther, and considered better of the precepts of good life, and the practice of good manners, than the Heathen and Infidels have done. It was a rule of one of the wisest among the Gentiles, 
x Plato.  that we are not borne only for ourselves, but that our birth is partly for our Country, partly for our Parents, and partly for our friends. A goodly and Golden sentence much admired, and greatly commended, and oftentimes alleged. But if it be compared with the Doctrine of Christ, and the duty of all Christians, it will be found maimed in his limbs, and defective in his parts, neither having a good beginning, nor making a perfect ending. For first of all, he prescribeth that our Charity should be employed toward ourselves, which they have well marked, allowed, and followed, which say, that a well ordered Charity beginneth at himself. But this is far from the Doctrine of Chest and his Apostles. Christ himself commandeth us 
y Mat 22, 39  to love our Neigh-as ourselves, and Paul teacheth 
z 1 Cor 13, 5.  that Charity seeketh not her own things. Again, he maketh mention of our Country, of our parents, and of our friends, and rangeth them into good order, but what becometh of the poor? 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 Philosopher's Charity stretcheth not to them; let them sink or swim, live or die, feed or starve, it was all one to him and to that Religion that he believed. And indeed a poor person in the time of the paynim had no other means to live and sustain himself and his family, then to sell himself as a slave 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 ears pitifully complaining in their extremity, they were sometimes touched with commiseration and compassion toward poor persons, but they never called or accounted this duty of humanity a virtue, but only an human passion or natural affection. Furthermore, they never builded or erected any Hospitals or houses of refreshing to lodge and nourish the poor, neither had the Princes their Almoners, to distribute their Alms as Christians have. When a Child was borne misshapen and evill-formed among them, it was killed; 
a Halicarnass. Rom. Antiq. lib. 2.  yea, it was not only allowed, but commanded, to stifle and strangle it, that it should not be brought up: a cruelty and inhumanity against Nature, and a despite and injury done to the Creator, who created them, and form them in their Mother's womb. They made account of poor men as they did of Beasts; for alas, as those poor wretches came into the Market place, & set themselves 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 subject to give any account of their death, and for their so doing. They did ordinarily slay their slaves and Servants, when they became unprofitable 
b Dion in Augusto.  unto them, and reserved such as were strong to labour, and able to do them service. Moreover, they set up sundry theatres for Combats, to offer pleasure, and make pastime to the Beholders, and caused their poor Slaves to band themselves in two parts, one against another: then, they brought them forth, causing them furiously to set one upon another with naked sword, and with naked bodies, none of them being furnished with any defensive Armour; and the people assembled to see this most ungodly sport, laughed at it, and took no less pleasure to look upon it, than we take pleasure to see Cocks fight one with another.  
Thus we see what the Religion of these paynim and Miscreants was, barbarous, beastly, bloody, defiled with all cruelty, contrary to all pity and piety, regarding the poor no more than brute beasts, and making no more account of them, but for their service they drew from them, and for the want they had of them. For among all the moral precepts which they taught and delivered, we never read that they spoke any thing, that they prescribed or persuaded any thing touching the poor, nor that they ever established any good policy to help them. Notwithstanding, it agreeth well with natural reason, that every one do good to his like. And it is a sound principle confessed among all, 
c Lamprid. in Atexan.  What thou wouldst not should be done to thee, do it not unto another: but we must do to another, as we would he should do unto us. But the Religion which is called the Christian religion goeth farther, and beginneth where nature leaveth us: It teacheth us to respect the poor as our own flesh, to regard them as the members of Christ, to account of them as of those that bear the Image of God, to relieve them as heirs of the Kingdom of Heaven, and to remember that the Lord jesus accepteth and rewardeth that which is done unto them, as done unto himself. So then, no man can deny, but all men must confess, that the Christian Religion is in all points more excellent and perfect, than all other Religions, which are of Men, and savour of the Flesh.  

Use 2  Secondly, seeing the works of mercy must be showed to the poor Saints, it reproveth those that are weary and backward in doing good, and have no care to relieve them that live in great poverty and penury. We see many that are bountiful, and (as I may say) prodigal and wasteful in pampering of themselves, and feasting the Rich, which have no need, and stand not in want, but are sparing and fast-handed towards the poor. These are like unto the Rich man, that was clad in Purple, 
d Luke 16, 19  and fared deliciously every day, but would not yield unto poor Lazarus, the Crumbs and Offals that came from his Table. This is a great vanity, to gain praise and commendation from the World, to be great Cheere-makers to the rich, and to be miserable to the poor and needy. Indeed, it is no sin to entertain thy rich Friends, and to Feast thy Kinsfolks, 
e Gen. 18, 26  as Abraham did Abimelech; but the other to feed the poor, rather than to Feast the rich, aught to be more common, and is approved to be more commendable. But such as follow all riot, and live in all excess, are most hard-hearted toward the poor. For devilish prodigality and Christian liberality, cannot stand together. Such as waste their goods in riotous living, think it ill spent that is given to the poor, especially that which is bestowed upon the poor 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. We have hereof a lively picture, set up to be seen in the Sodomites, 
f Ezek. 16, 49  who exceeding in excess of pride, and fullness of Bread, offended therewithal in contempt of the poor, and weakening the hand of the ndeeie. Behold the practice of all that spend and waste their wealth in drunkenness, surfeiting, and such like wickedness, it grieveth them more to give a penny to good uses, then to lavish and dash away a pound, in following and feeding their beastly humours; whereby God is dishonoured, the poor are rob, their bodies are disfigured, their good Name is impaired, and their souls are endangered for ever.  
There is no man, 
g Objections of miserable men against liberality.  that delighteth in any sin, but he hath pretence and excuse for his sin. The slothful servant that hide his masters Talon and treasure committed unto him, alleged this for himself, 
h 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, 
i Prou. 22, 13.  There is a Lion without, I shall be slain in the street. In like manner, such as are miserable and merciless toward the poor members of Christ, are ready to cover their shame, though it be with figleaves; to daub up their hardness of heart, though it be with untempered mortar, and to paint their hypocrisy, though it be with deceitful and fading colours. Let us see what their Objections are, hindering their liberality, and shutting their hands, or rather their hearts from this compassion, so often commanded of God, and so much practised of the godly. 
Objection.  First, they say, they cannot do that which they desire, they fear that they themselves may want, if they should be liberal in giving. 
Answer.  I answer, this proceedeth from the bitter root of infidelity. God hath promised to reward the liberal giver, but these men have not hearts to believe him, & to consider that he is true of his word. They think that by giving alms they shall be wasted, but the spirit of God pronounceth, that their wealth shallbe increased. He that giveth to the poor, 
k Prou. 28. 27 and 11, 25.  dareth to the Lord, & shall never lack. The liberal person shall have plenty, and he that watereth shall have rain. There is that scattereth, and more is increased, but he that spareth more than is meet, surely cometh to poverty. Whatsoever is bestowed upon the poor, is accounted as given to Christ, who is a rich Rewarder of all that seek him. Hence it is, that the Apostle saith, 
l 2 Cor. 9, 9, 10  He hath dispersed abroad, and hath given to the poor, his benevolence remaineth for ever; also, he that findeth seed to the sour, will minister likewise Bread for food, and multiply your seed, and increase the fruits of your benevolence. The Wise man teacheth, that if our bread and our bountifulness were cast upon the waters, yet after many days we shall find them again. The Husbandman casteth his seed in the earth, and burieth it almost an whole year before he receiveth & reapeth the fruit of that he hath sown. Therefore, let not those that use to give relief to others, fear that they shall want the relief of others. 
Objection.  Again, others plead and pretend that they are poor and needy themselves, they are rather constrained to receive, then to give; 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 duty. 
Answer.  Let such know, that if there be a willing mind, 
m 2 Cor. 12.  A Man is accepted according to that which he hath, and not according to that which he hath not. The poor Widow mentioned in the Gospel, cast but one Mite into the Treesury, and yet that which she gave of her penury, 
n Luke 21, 3.  was more respected of Christ, than all the abundance of the Rich. The Churches of Macedonia, were themselves 
o 2 Cor. 8, 9  in extreme necessity, and in great poverty, yet sent relief to others, above their ability. They that were converted to the Faith, after Christ's ascension, diminished their own substance, when they sold their possessions, 
o Acts 4, 5.  and distributed the money among the poor, according to the necessities of every one. Every man is bound to minister to his neighbour, and to supply his wants as God hath enabled him. 
Objection 3.  Thirdly, others allege for themselves, that they have a great charge and heavy burden lying upon their shoulders, they must provide for Wife and Children, they have Father and Mother, and kindred to relieve, and if they should not sustain them, they are made worse than Infidels, and have denied the Faith. 
Answer.  These shifts cannot serve our turn, nor justify us in our evil doing. True it is, these things must be done, but the other must not be left undone. The Church gathered by Peter's preaching after Christ's ascending into Heaven, not only spent of their superfluity, but sold their patrimony to relieve the poor, yet no doubt they had Wife and Children of their own to provide for. So no doubt had the Macedonians, who not only according to their power, but also beyond their power, were willing to do others good. We must commit our Children unto him that hath promised to be a Father unto them. He hath promised, that he will not leave us, nor forsake us, but be our deliverer, 
p Heb. 13.  So that we shall not fear what Man can do unto us. We have a full assurance of his word, That the righteous 
q Psal. 37, 25.  shall not be forsaken, nor his seed beg their Bread.  
Such therefore, as set their hearts to prepare and provide much for their posterity, do withdraw themselves commonly from helping the poor, and by this means do oftentimes bring a curse upon their own goods, so that some of their Children, or of their children's Children riotously waste them, & make havoc of all most unthriftily. 
Objection 4.  Fourthly, some there are, that hang back, and will give no Alms, because the poor are lewd and wicked, they are Idle and abuse their alms, they have bad tongues, and are unthankful persons towards such as relieve them. 
Answer.  I answer, we must in our giving respect more the Commandment of God, than the persons of men: and though it fall out, that their tongues curse us, yet if we secure them in their necessity, the loins of the poor shall bless us, and we shall thereby heap Coals of fire upon their head, and make them ashamed of their evil. We are likewise commanded to love our Neighbour, it is not mentioned in the gospel, that we should not love him except he be godly. We are commanded to set before us the example of God, 
r Math. 5.  Who maketh the Sun to shine, & rain to fall upon the just and unjust, upon the godly and the ungodly, that so we may be perfect, as our heavenly Father is perfect.  
Again, the Apostle Paul having taught, that idle persons which will not labour should not eat, 
s 2 Thes. 3, 13.  addeth one thing further to be practised, That we should not be weary of well-doing. Let us not therefore so much look upon the person of the men, as consider the greatness of their want: Let us not look for a recompense from them, but from him that hath promised unto us, that a Cup of cold Water shall be respected, and rewarded by him. This is it which Solomon meaneth, Eccles. 11, 3. when he sayeth, 
t Eccles. 11, 3  If the Clouds be full, they will pour forth Rain upon the Earth, and if the Tree do fall towards the South, or towardet the North, in the place that the Tree falleth, there it shall be. In this place, the Wiseman persuadeth the Church to liberality toward the poor; the Clouds, when they are full of water, do not keep it to themselves, but pour it on the earth that gapeth for the rain, as if it were a thirst, and openeth his mouth to be refreshed; so when men are laden with wealth, they are bound to cherish their brethren, as it were pined away with hunger & third. Then he preventeth that objection which Covetous men make, to stay their hands from showing mercy, and to shut up their compassion from the needy, because they are wicked and unworthy of any favour, that they will abuse it to Whoredom, to Drunkenness, and to excess. For, he telleth them of the profit and reward, that they shall receive, because as the Tree, howsoever it falleth, on the right hand, or on the left, on the North, or on the South, it skilleth not, seeing it becometh the owners, and it falleth to him; so the bountifulness of good men, whether it be given to the worthy or unworthy, to the faithful or unfaithful, shall turn to his benefit that bestowed it. To conclude, every Christian man, must have the Spirit of Christ, 
u Rom. 8, 9  if he be his; he that hath not the Spirit of Christ, he is none of his. But Christ is merciful, and therefore we must be merciful.  

Use 3.  Lastly, seeing it belongeth to those that have the goods of this world, out of their plenty to supply the wants of the poor, it belongeth unto us to have an earnest care and diligence to provide for the poor, especially, the poor Saints. This duty and diligence was in the Apostle Paul, as it is expressed, Rom. 15. where it is 
x Rom. 15, 25 28.  said, That he Ministered to the Saints at jerusalem, and withal, that he gave himself no rest in this, until he had sealed this fruit unto them; that is, till he saw it done and effected, according to his desire. It is not enough for us, to give good words, or to utter from our mouths good wishes, but we must in our several places, and particular callings, do our utmost endeavour, that relief may even be sealed to our poor. It is not enough to give to those that ask and crave the fruit of our liberality, but we must learn to inquire of the wants of the Saints, and to search what is their condition. It belongetb unto us, not only to have ears prepared to hear, but to have mouths opened, to ask of the welfare of those that are in necessity. We would desire to be so dealt with all ourselves; and therefore let us be so minded toward our Brethren. This we see in Abraham, 
y Gen. 18, 19  he stayed not till those strangers came into his house, till they desired to be received & have lodging, but he went out of his tent of his own accord, to see whom he could espy, that he might bring them to his house. So did Lot, 
z judg. 19, 17.  so dealt all the Fathers. Thus did Nehemiah, when he saw some of his brethren that were come from Ie●usalem, 
a Nehem. 1, 2.  he asked them concerning the state of the Church, and of the residue of the Captivity. We must not always wait, till we be entreated and urged to show mercy, but offer it ourselves, to testify the willingness of our hearts. We must not only readily give our relief when the poor require it, but go unto them, search them out, and call for them, whether they ask our Alms or not, whether they require our relief or not. As Christ hath loved us, so let us love one another. Now, he loved us being his enemies, when we never asked remission of our sins, for he was found of them that sought him not, and showed mercy to them that desired it not, so ought we also to deal with our brethren, not tarrying till they crave, but offering our Compassion. There have ever been poor, that make not their wants openly known, and are so dejected and rejected of many, that they are ashamed to show their necessity. This duty requiring our earnest care, to seek after, and see to the wants of our poor brethren, reproveth three sorts of men. 
The first reproof.  First, such as help them only in words, but not in deeds; with their mouth, not with their hands; in outward show, not by any true fruit of Charity. Such men doth the Apostle james note in his Epistle, 
b jam. 2, 15, 16  who when they see a poor man, or a poor Woman, which wanteth bread to eat, and clothes to put on, they say unto him; God help thee (poor man) and secure thee, and send thee relief, it is great pity thou art no better provided for. These are destitute of a true Faith, which standeth not in word only: and the poor, notwithstanding all these fair Words, and goodly promises, may starve for cold, and die for thirst, and perish for Famine, if they should find no better comfort, and if every man should serve them after this sort. It is a very true saying of the Wise Solomon, A Man 
c Prou. 25, 14.  that boasteth of great liberality, is like Clouds and Wind without Raine. So the Apostle john saith, 
d 1 john 3, 15.  My little Children, let us not love in word, neither in tongue only, but in deed, and in truth. It is not enough for a man to say, he will help and secure his Neighbour, unless he help him indeed.  

The second reproof.  Secondly, it reproveth those that do not rightly consider what poor the Apostle meaneth, and setteth before us as objects of our compassion. He doth not understand the idle Beggar, or sturdy Rogue, or vagrant Companion, who not applying himself in any lawful calling, maketh a profession of beggary, and liveth altogether upon the spoil of other men's goods, the profit of other men's labour, and the sweat of other men's brows. Neither doth he mean such manner of persons, as are common and continually haunters of Alehouses, Unthrifts, Spend-als, Carders, Dicers, Drunkards, which spend all the Week in going from one tippling place to another, having Wives and Children at home, that want those things which they wast, and when they come unto them, they rail and rage as mad men, against those they should relieve. These are excluded and wiped out of the roll and Register of the poor Saints spoken of in this place, being worse than 
e 1 Tim. 5.  Infidels, and denying the Faith. The Turks and Saracens shall rise up in judgement against this wretched generation, and condemn them. But the Apostle pointeth out such unto us, to be helped and comforted, as albeit it hath pleased God not to bestow so great a portion of worldly blessings upon them, as upon others, as the Artificer, the Handicrafts man, and Day-Labourer, yet labour diligently in their Callings, and follow their Trades with all carefulness to relieve themselves, and to maintain their Families, as those that profess the fear of God, and the Faith of Christ. Under this rank, we may range poor Widows and Fatherless Children, all aged and impotent persons, such ●s are lame and diseased, that would work, but cannot; that desire to labour, but are not able. It is the rule of the Apostle, that aught to take place in all Churches, 
f 2 Thes. 3, 10.  That such as will not take pains, must not eat. All those, that through frailty of Childhood, or weakness of Old age, or impotency of limbs, or grievousness of sickness, or through greatness of their charge, labouring according to the utmost of their strength, yet are not able to maintain themselves, must have their wants supplied willingly and cheerfully; not grudgingly and sparingly, showing ourselves to have a feeling of their necessities.  

The third reproof.  Thirdly, it reproveth such as never open their mouths to know the estate of the poor Sain●s, or to inquire how they far: Alas, how should they offer their help of their own accord, and open the bowels of pity before they be entreated, that will departed from nothing, but urged and constrained by force of Law, or taxation of others? Or how should they extend their compassion to the poor that are absent, who are like unto the rich man that despised Lazarus lying at his gate, and would not give him the crumbs that fell from his table? It is noted to the great commendation of David, that after the death of Saul, he sought not revenge upon his issue and posterity, but did good to his children's children, & said; 
g 2 Sam. 9, 1.  Is there any left of the house of Saul, that I may show mercy for jonathans' sake? So ought we to seek out the servants of God, and to find out the poor, and to inquire after the distressed Saints, and say; Is there any of the poor yet left, to whom we may show mercy for the lords sake? For they represent the person of Christ: when they come unto us; Christ himself cometh unto us; and when they ask of us, it is Christ that asketh of us, and saith; I am hungry, I am thirsty, I am naked, I am harbourless; so that whatsoever we would do to Christ if he were with us, the same must we do to them that are among us.   

8 Wherefore, although I have great liberty in Christ to command thee that which is thy duty.  
9 Yet for loves sake, I rather beseech thee, being such a one, even Paul an Old man; yea now a prisoner of jesus Christ.  

The order of the words.  IN the words going before, we have heard the preface or entrance of this Epistle, consisting partly in the Title of it, and partly in certain Prayers used by the Apostle: Now we are to proceed to the rest of the Epistle, wherein we must observe two points; First, the chief matter is handled; Secondly, the whole matter is concluded. The chief matter, is touching Onesimus, or himself. The first, concerning Onesimus, is handled from the eight verse, to the 22. verse. The latter touching himself, is expressed in the 22. Verse, wherein he willeth to prepare lodging for him, hoping by their Prayers to be delivered out of prison. The former point is set down in this short speech or sentence, I Paul pray thet to receive Onesimus: The parts of which sentence are not barely propounded, but amplified; and then, the whole is proved & confirmed. We are therein to consider three parts; First, the entreating and praying of Philemon; Secondly, the person praying and entreating; Thirdly, the person for whom he prayeth and entreateth. His praying of Philemon, is declared by a divers reason, Although I have great liberty to command thee, yet I pray thee and beseech thee. The person praying and beseeching, is Paul, who is described generally, being such a one, and then particularly by his old age, and by his bonds. Touching the person, for whom he beggeth and beseecheth, we shall see afterward, Verse 10.  

The meaning of the words.  This is to be observed touching the order of the words. Now, let us 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 own, or of himself, but is Christ's; it is not the servants, but the Lords; it is not man's, or the Ministers, but Gods. For even at Magistrates ordained and sent forth by the Prince, can do nothing in their own name, but in the King's name; so Ministers called of God, and fitted to the office whereunto they are called, must teach, command, reprove, and exhort, not in their own name, but in the name of Christ their Lord and Master. He addeth, That for loves sake he entreateth him. Love, in this place, may be referred either to Philemon, or to Paul, seeing the Apostle leaveth it at large, and restraineth it not either to his love, or to his own. If it be referred to Philemon, it carrieth this sense, I do entreat thee, and not command thee, for thy compassion and loves sake, which I have before commended in thee, and thou so diligently and devoutly showest unto the Saints. But I do not take this to be the natural meaning of the words, so that we are to understand them rather of Paul's love toward Philemon, that he so tendered and loved him, as that he had rather deal with him in kindness, and by entreatance, then roughly and severely. Lastly, he saith, Paul, an Old man, and now a prisoner of Christ. In these words, is included great force to move Philemon: We must understand the first Words of his Age, not of his Office; of his years, not of his Ministry; and he calleth himself a prisoner of Christ, that is; for Christ's sake, and the preaching of his Gospel.  
So then, according to this Interpretation, these words are thus much in effect, as if he had said; Seeing I hear every where of thy fervent Love, and exceeding tender Compassion thou bearest to the poor Saints, though I may many ways command thee in things that are right and equal, as in that I am an Apostle of our Lord jesus Christ, in that I am stricken in Age, ready to leave this life, and in that I am now a Captive and Prisoner, for the cause of Christ and his Gospel, yet the love and tender affection I bear unto thee, do move me rather to beseech and to entreat thee.  
Now let us see what may be observed out of these words. 
Observations out of these words.  First of all, the Apostle would not do that which he might do, and was lawful for him to do, which may teach the Minister and all men sometimes to be content to departed from their right, as Abraham did toward Lot, when a strife arose between them, 
h 1 Cor 9, 4.  and as Paul did oftentimes, according as himself testifieth in his Epistles. Which condemneth those that stand strictly upon their right, 
i 1 Cor 10.  and consider what is lawful but forget what is fit and expedient. For in things that are indifferent we are not by and by allowed to do that which is lawful, 
k 1 Cor 9, 12, 15.  nor to use our power, but must suffer all things, that the Gospel of Christ be not hindered. 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 give occasion of speaking evil against the Gospel. Secondly, the Apostle publisheth his liberty to command, but it is only in Christ whose Ministers he and we are, and not our own. Thus he calleth himself an Apostle, 
l Galtath. 1, 1.  not by man, nor by the will of man, but of Christ. This is the difference between a civil Magistrate, and an Ecclesiastical Minister. The civil Magistrate may give charge and send out commandments in his own name, but the Minister must command in his Master's name, in as much as Christ hath not imparted the power, nor communicated the right which he hath over men's consciences unto any mortal man, no not to the Angels in Heaven. Wherefore, whatsoever we speak or do, we must do all in his name that hath sent us. Thirdly, mark how far his authority stretcheth and extendeth, he can require and exact no more than that which is right and equal and their duty to do. It is no absolute or immoderate power, but limited within these bounds, that he go 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 hear them. Fourthly, he declareth why he yielded up a part of his right and did not prosecute it to the full, for love sake, it was for Charity sake that he turned his power into prayer. All indifferent things must be measured by this rule. Charity will cause a man willingly to give place where it is in the heart, but where it is not, he will not regard to use his liberty with offence, nay to the destruction of his brother. 5 Lastly, Paul to move Philemon propoundeth his bands and afflictions, to teach that no man ought to grieve at the afflictions of the Church. We ought to be so far from being ashamed 
m 2 Tim. 1, 8. Ephes. 3, 13.  of the Cross in ourselves, and from being offended at the Cross in others, that rather we are to know, it commendeth the Ministry, and serveth greatly to edification. For by this title he commendeth himself, and purchaseth authority unto his Ministry, whereby he signifieth not only that he is an Apostle, but somewhat more; an Apostle, a prisoner; that is, adorned with the marks and tokens of Apostolical honour, seeing the badges of the Apostleship are such bands as he suffered for Christ's sake. So then, a Minister afflicted, is more than a Minister: a Christian persecuted, is more than a Christian: and every faithful man and woman, the more they are tried by suffering for the Gospel, the more they are to be honoured and the better to be esteemed in the Church.  
[I have great liberty in Christ, to command thee.] The Apostle having to deal with Philemon, whom he had won by his Ministry to the Gospel, and whom he had authority to command in the Lord; saith, that he might be bold to urge and press him to this duty in regard of the Office of Apostleship, of the greatness 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.  Hereby we learn, 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 have power by their calling and place that they are employed in, to be bold with their people, they have an interest in them, to urge them to good things. We see then, that the Ministry is an office of power, and the Ministers must have boldness in the discharge of their duty, and in the execution of their calling. This we see in the practice of the Prophets of God, and of the Apostles of jesus Christ. When Eliah was charged by Ahab to be a troubler of Israel, he answered with freedom of speech, and boldness of spirit, and vehemency of zeal, 
n 1 Kin. 18, 18  I have not troubled Israel, but thou, and thy Father's house, in that ye have forsaken the commandments of the Lord, and thou hast followed Baalim. The like we see in jonah, he was not afraid when he came to Niniveh, to cry out against the City and the Inhabitants thereof, 
o jonas 3, 4.  That except they repent; within forty days they should be destroyed.  
This Doctrine among other places hath most plentiful confirmation out of the prophesy of jeremy, whether we consider the commandment of God, or the practice of the Prophet. Hereunto cometh that which the lord speaketh to him, 
p jer. 10, 1.  Behold, this day I set thee over the Nations, and over the kingdoms, to pluck up, and to root out, to destroy and throw down, to build and to plant. When Pashur had smitten him, and put him in the stocks, 
q jer. 20, 4.  the Prophet said unto him, Thus saith the Lord, behold, I will make thee to be a terror to thyself, and to all thy friends, and they shall fall by the sword of their enemies, and thine eyes shall behold it, etc. This authority the Apostle Paul doth often claim & challenge unto himself over the people, and he showeth what power he had by reason of his Ministry. When he giveth sundry instructions to divers degrees among the Corinthians, he saith, 
r 1 Cor. 7, 10.  Unto the unmarried I command, not I, but the Lord. And in another place, 
s 2 Cor. 3, 12.  Seeing then that we have such trust, we use great boldness of speech. It is noted by the Evangelist, 
t Math. 7, 29.  that Christ taught as one having authority, and not as the Scribes, that is; boldly, not fearfully; zealously, not coldly; with great power, not as one that telleth a dream. The Apostle writing to Timothy, doth not only gently entreat him, but straightly charge him 
u 1 Tim. 5, 21. and 6, 13.  before God and the Lord jesus Christ, and the elect Angels, that he observe 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 quickeneth all things, and before jesus Christ, which under Pontius Pilate witnessed a good confession, that thou keep this commandment without spot, and unrebukable until the appearing of our Lord jesus Christ. Likewise, in 
x 2 Tim. 4, 1, 2  the latter Epistle, I charge thee before God, and before the Lord jesus Christ, which shall judge the quick and dead at his appearing, and in his kingdom, preach the word, be instant in season, and out of season, improve, rebuke, exhort, with all long suffering and Doctrine. All these places of Scripture laid together, comparing the Commandments, together with the examples of the Prophets of Christ, and of the Apostles, do teach us by the Ordinance of God, power, and Authority are always joined to the Pastor's Office, and never to be severed and divided from it.  

Reason 1.  Let us see what are the Reasons. First, if we consider the names that are given unto them, and the honourable Titles whereby they are called, we shall be moved to confess their calling to be accompanied with power under Christ. They are 
y 1 Cor. 4, 15.  Fathers in Christ, but Parents may be bold with their children. They are Pastors 
z Ephe. 4, 11.  and Shepherds, but the Shepherd is to direct & order the Sheep of his pasture. They 
a 2 Cor. 5, 20.  are Ambassadors, but the Ambassador is not sent without authority from him that sendeth him. They are 
b Hebr. 13, 7.  Captains of the Lords host, but the Captain hath rule and government over those that are under his charge and regiment. If then the true Ministers of Christ be Fathers, Shepherds, Ambassadors, and Captains under Christ the great shepherd of the Sheep, their Office cannot be without jurisdiction and authority over 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 joined with authority. They are the means and instruments to bring us to the knowledge of Christ, to the bosom of the Church, and to the Kingdom of Heaven. Their Office is to convert sinners, and to save souls. When Christ ascended up into Heaven, he appointed Pastors and Teachers in his Church 
c Ephe 4, 11, 12.  for the repairing of the Saints; for the work of the Ministry, and for the edification of the body of Christ, till we all meet together (in the unity of faith and that acknowledging of the son of God) unto a perfect man, and unto the measure of the age of the fullness of Christ. So the Apostle exhorteth Timothy to take heed to himself, to exercise his gifts, to give attendance to Reading, to be diligent in exhortation, and to continue in delivering sound Doctrine, 
d 1 Tim 4, 16.  because in doing these things he should save both himself and them that hear him. God hath put into them and their mouths the word of reconciliation, so that faith cometh by hearing, and hearing by the preaching of the word of God, and therefore the Ministers are said to save their own souls, and the souls of others.  

Reason 3.  Thirdly, there is a cooperation of God and the Ministers Office together, and an admirable sympathy between them. If then God and the Minister do work together, he may lawfully enjoin men to do their duties. This is it which the Apostle teacheth, 
e 1 Cor 3, 9 and 2 Cor, 6, 1  We are together God's labourers, and in another place, We therefore as workers together, beseech you that ye receive not the grace of God in vain, where to comfort the Ministers against the contempt of the world, he declareth, that it pleaseth God to use their Ministry to work faith in whom he will. True it is, the Ministers are not able to give or work faith in the hearers, either in whole or in part, it is God only that giveth increase and a blessing upon his own means, but they are the instruments which he employeth. He commandeth the Ministers to preach, and he giveth a blessing to their preaching. The Minister laboureth on the heart and conscience God reformeth it, and giveth the grace of repentance. The Minister delivereth the Doctrine of faith, God giveth the gift of faith. The Minister teacheth righteousness and holiness of life, God saith; be it so, he shallbe righteous and holy. The Minister pronounceth mercy to the penitent, God bestoweth mercy and forgiveness of sins upon him. Thus God ratifieth their word, and after a sort toeth his blessing unto it. Seeing therefore, that the Ministers of the word have many titles of power and jurisdiction given unto them, seeing they are the means and instruments appointed to bring us to salvation, and Lastly, seeing they work with God and as it were help him in bringing men to faith and eternal life; we may conclude, that their Office is joined with power and authority.  

Use 1.  Let us see what are the uses of this Doctrine. First, touching the Office itself, we gather, that it is a worthy calling, an honourable Office, an excellent Function, how base and mean soever it be esteemed among men of this world. This the Apostle setteth down writing to Timothy, 
f 1 Tim 3, 1.  If a man desire the Office of a Bishop, that is, a Minister of t●e Gospel, he desireth a worthy work, not only a work, but a worthy work. Therefore this Office, is not only a lawful calling; but a worthy calling. It is hard to discharge it aright, for who 
g 2 Cor 2, 16.  is sufficient for these things? but those things that are hard, are excellent. The Minster beareth the person of Christ in preaching the word and administering the Sacraments. We heard before that in furthering and finishing the salvation 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 truly preached and rightly applied, he giveth grace by it, and ordinarily worketh not salvation 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 joint-workers, and as it were fellow-labourers with him, he worketh when they work, he exhorteth when they exhort, he reproveth when they reprove, he teacheth when they teach. This the Prophet teacheth to be the Minister's commission given him of God, when he hath preached righteousness to man, 
h job 33, 24.  God will have mercy on him, and will say to the Minister, Deliver him that he go not down into the pit, for I have received reconciliation. This the Apostle saith, 
i 2 Cor 5, 20.  Now then are we Ambassadors for Christ, as though God did beseech you through us, we pray you in Christ's stead that ye be reconciled to God. This our Saviour Christ also himself speaketh, and avoucheth, in the person of Peter, 
k Mat 16, 19  I will give unto thee the Keys of the Kingdom of Heaven, and whatsoever thou shalt bind upon earth shallbe bound in Heaven, and whatsoever thou shalt lose on earth, shallbe loosed in Heaven. Whereby he teacheth, that the Ministers are the Porters of Heaven, they have the Keys committed unto them, they are appointed to bring the Children of God into the sheepfold of Christ. They shut the Kingdom of Heaven against all unbelievers, by preaching, that they shall not enter, but be cast into utter darkness and be tormented in Hell. They open the Kingdom of Heaven to all believers and penitent persons, by preaching that they shall enter into the kingdom of Heaven and enjoy eternal life. To this end and purpose Christ speaketh to his Apostles after his ascension, 
l john 20, 23.  Whose sins soever ye remit, they are remitted, and whose sins ye retain they are retained. True it is, God only forgiveth sins properly, but he hath appointed his Ministers to preach, publish, and to witness to their consciences that repent and believe the Gospel, that all their sins are forgiven. And on the other side to preach and declare that such as will not believe and repent, shall never have their sins forgiven them. For, how the Ministers bind and lose, shut and open, forgive and retain, the Prophet Esay showeth, 
m Esay 44, 25, 26.  when he sayeth, Chapter 44. I will destroy the Tokens of the soothsayers, and will make them that conjecture, Fools: and turn the Wisemen backward, and make their knowledge foolishness; but he confirmeth the word of his servant, and performeth the Counsel of his Messengers. Whereby we see, that God doth bind and lose, forgive and retain with him, when he confirmeth their word, and performeth their Counsel. This is the Dignity of the Ministry, which serveth to reprove the unthankful world, and ignorant people, that make no reckoning or account of this ordinance, which is the power of God, and the wisdom of God.  

The first reproof.  First, it condemneth those that think the Ministers proud and presumptuous, and accuse them as saucy and malapert, when they command us from the Lord, and check us for our sins. It is their duty, not only to teach and admonish, to exhort, and to comfort, but to convince and reprove, to threaten, and to denounce judgements from God, against the obstinate and unrepentant. When they are stirred up with boldness and courage to tell the people of their sins, we must know they do that which they may do, & speak no more than they ought to speak: they must not hold their peace, unless they would dishonour their Lord that sent them, and bring judgement upon their own heads. An Ambassador, if he should not use the name and authority of his Prince, should abuse his Prince, & make himself liable to grievous punishment. So the Ambassadors & Lieutenants of jesus Christ, if they should not command and charge us (his subjects) in the name of our Lord & Master, they should abuse and abase him that put them in the office, and sent them to their charge. Therefore the Apostle saith, 
n 1 Cor 4, 1, 2  Let a man so think of us, as of the ministers of Christ, & disposers of the secrets of God, & as for the rest, it is required of the disposers, that every man be found faithful. Zachariah reproving joash & his princes for their Idolatry, 
o 1 Cor 24, 20  they thought him to be a mad and malapert fellow, & put him to death. S● when jeremy was sent to prophesy against the Temple, and the City, and to exhort them to amend their wages and their works, they could not bear his words, but threatened to kill him. 
The second reproof.  Secondly, it reproveth those that account the Ministers, their Vassals and Slaves, whereas the case of a Pastor is not to be made an underling or a block for every one to insult & tread upon, as the wicked Worldlings use them. This is the measure indeed that is met unto us, this is the recompense that is received by us, and this is the complaint that the Apostle maketh, 
p 1 Cor 4, 9 11.  I think that God hath set forth us, the last Apostles, as men appointed to death, for we are made a gazing stock unto the world, and to the Angels, and to men; unto this hour we both hunger and thirst, & are naked, and are buffeted, and have no certain dwelling place. Whereas they should be regarded as the Ambassadors of God, and respected as his Stewards set over the house of God to dispense the mysteries of life and salvation. True it is, great contempt lieth upon our calling to the Ministry, even as much reproach is laid upon the profession of Christ in sincerity. The Prophet declareth that his adversaries rejoiced at his calamity, and hated him wrongfully, because 
q Psal 38, 20.  he followed goodness, so do the Ministers of the Gospel suffer much hatred and contempt by wicked and profane men, because they discover their Hypocrisy and open their iniquity; yea, the word of God in their mouths is many times as a fretting corrosive applied to their consciences, that they cannot welter and wallow so secretly and securely in their sins, as they would and as they wont to do. When they are resolute and resolved to continue in sin, and think to rest and sleep quietly therein, as in a bed of ease, the word of God doth often raise them up, and rouse them out of their senseless security, and summoneth them to the bar of God's judgement. This is it that troubleth their peace and their patience, this maketh them to spurn against their persons and their calling, this causeth them to watch them narrowly, and to hunt after advantages through their infirmities, that thereby they may disgrace them: this draweth them to cast all contempt and dishonour upon their Office, that so their disorders and profaneness 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 Ambassadors, that cannot endure the embassage and message that they bring? But we must arm ourselves against the scorn and contempt of the world, which by wicked men is cast as mire and dirt in our faces, considering that we are the 
r 2 Cor 2, 15.  sweet savour of God as well in them that perish, as in them that are saved. 
The third reproof.  Thirdly, the high excellency of this calling, reproveth those that account the Office to base and low for them and for their Children. Many there are that live by the Gospel, that are ashamed to preach the Gospel. They live by the Altar, and yet are ashamed to serve at the Altar. They can be content to have the Milk and to cloth themselves with the wool of the sheep, and yet disdain to feed the sheep. These are they that love 
s Mat 23, 6, 7.  the chief places at feasts, and to have the chief seats in the assemblies, and greetings in the Markets, and to be called of men Rabbi, Rabbi. Ambition and vain glory have tied up their tongues, and made them cleave to the roof of their mouths. covetousness and idleness have choked them and stopped the passage of their voice. Pride in themselves and contempt of others, have sowed up their lips and made them cast the care of the flock upon their substitutes, who many times are as careless as their Masters, and in the mean season between them both, the sheep of Christ bought with his precious blood, go to wrack and run to ruin. What a shame is it, that any man should be raised up and advanced merely by the Gospel, and yet account the preaching of the Gospel a reproach to their high dignity? The son of God himself refused not to serve in this calling, 
t Mat 9, 35.  he went about all Cities and Towns teaching in their Synagogues and preaching the Gospel of the Kingdom. If then Christ jesus the son of God took pains in this calling, what son of the earth shall disdain to discharge this office that he hath undertaken, and by which he is maintained. Again, seeing the calling is so excellent, why should any be ashamed to consecrate their sons to God, in the service of the Ministry, thereby to gain souls to him and to his kingdom?  

The fourth reproof.  Fourthly, if it be a calling of such dignity, it reproveth 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 many young men make more haste then good speed in entering into the Ministry, who for the most part want that judgement, staidness, experience, gravity, & 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 give this charge to Timothy, a young man (though he were of rare hope, and of excellent gifts) 
u 2 Tim. 2, 22.  To fly the lusts of youth, and to follow after righteousness, Faith, Love, and peace, with all them that call on the Lord with a pure heart. And in another place he saith, 
x 1 Tim. 4, 12.  Let no man despise thy youth, but be unto them that believe an ensample, in word, in conversation, in Love, in Spirit, in Faith, in Pureness. If he had this need of instruction, how much more others?  

The fift reproof.  Fiftly, it reproveth 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 withal in their Tithes; that is, if they might pay little or nothing to maintain their Minister? There is grown in many congregations this agreement and bargain, between the Pastor and the people, if he will spare them in temporal things, they regard not how he deal with them in spiritual things. If they may pay little, they are content he shall preach little; If they may enjoy their Tithes at a low rate, they are well pleased, that he take his ease, and teach them seldom. But albeit, he preach in season, and out of season, and do his duty with all diligence, yet they murmur and repine at his allowance, and think every thing too much, that is bestowed that way.  

The sixth reproof.  Lastly, it reproveth such as regard not the censures of the Church, inflicted upon evil doers. The censures of the Church are made as a scarecrow, and esteemed of many as a mock. But if that power and authority were regarded in the Minister's hand, that the word of God alloweth and appointeth, whereby he is authorized to exercise spiritual jurisdiction in Church-matters, not only to preach, but to punish; not only to teach, but to correct; not only to instruct, but to excommunicate; then would the Office be magnified, then would the Ministry be esteemed according to the institution of them. Our Saviour giving order and direction to inform the Governors of the Church, when scandals and offences arose among them, addeth; 
y Math. 18, 18  Verily I say unto you, whatsoeaer ye bind on earth, shall be bound in Heaven; and whatsoever ye lose on earth, shall be loosed in Heaven. We see God promiseth to ratify 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 kerbing & cutting short of their authority, doth open a gap to all contumely and reproach of their persons and office. If a Magistrate should prescribe and ordain that Law which is wholesome and profitable to the Commonwealth, and have no power at all to punish the Malefactors and misdoers that transgress, who is it that would regard the Commandment? If a Schoolmaster had authority only to rule and to teach, but were restrained to take up the rod to correct and chastise the obstinate & sluggard, what Scholar would hearken or give ear to his teaching? In like manner, so long as the Minister is allowed only to speak the word, or to threaten, but stinted that he shall go no farther, his Ministry will be little regarded; as if a Master should tell some of his Scholars of their shrewd tricks, but were not licenced to punish their evil doing. God hath joined authority to the Pastor's office, & put into his hand the discipline of the Church, and the Ministers of God, have exercised & executed the same according to his ordinance. Hence it is, that the Apostle reproving an heinous offence amongst the Corinthians, and showing the use of Ecclesiastical correction, saith, 
z 2 Cor. 4, 21  What will ye? Shall I come unto you with a rod, or in love and in the spirit of meekness?  

Use 2.  Secondly, seeing boldness to command under Christ, belongeth to the office of the Minister; it teacheth us, and putteth us in mind of many good duties; as first, to ask this gift of God, and crave of him to endue us with the zeal of his glory, and other graces of his spirit, that we may speak the word 
a Ephes. 6, 20.  boldly, as we ought to speak. We see an example hereof in the Apostles, when they heard the threatenings of the enemies of the Gospel, 
b Acts 4, 29. & 5, 28, 29.  They lift up their voices to God, with one accord, and said, O Lord, thou art the God, which hast made the heaven and the earth, the sea, and all things that are in them, behold their threatenings, and grant unto thy servants with all boldness to speak thy word. So, when the chief Priests said, Did not we straightly command you, that ye should not teach in his name? And behold, ye have filled jerusalem with yoar Doctrine, and ye would bring this man's blood upon us. Then Peter and the Apostles answered, We ought rather to obey God then men. Many men are endued with great gifts of learning and knowledge, but they want the tongue of the Learned to minister a word in season, they want zeal and utterance to deliver the word of God to the people. Let every one therefore, seek to fit and furnish himself to this calling, and in Christ jesus be bold to do this duty. This the Prophet saith, 
c Esay 58, 1.  Cry aloud, spare not, lift up thy voice like a Trumpet, and show my people their transgression, and the house of jacob their sins.  
This reproveth those that have the word in respect of persons, who dare not do their duties, and are afraid of men's faces. They would be counted the Ambassadors of God, but they are afraid to do their masters message. Let such learn of john Baptist, who shrunk not back, but was bold to tell Herod, that it was not lawful for him to take his Brother's Wife. We must not be Dastards and fainthearted soldiers, to fight the Lords battles, but first be sure, we have a good warrant out of the word, and then go boldly into the field, and fear not to look the enemy in the face. True it is, if we have not our Commission signed and sealed unto us, we have just cause to fear; we speak in our own names, and not in the name of God: we send ourselves, we are not sent of him; We are our own Messengers, to do our own Message, not the Ambassadors of the eternal God. But when he hath put his word in our mouths, we must go to those that he hath sent us, 
d jer. 1, 7, 8.  and whatsoever he commandeth us, that we must speak. So, when God had stretched out his hand, and touched the mouth of the Prophet jeremy, he said; Be not afraid of their faces, for I am with thee, to deliver thee, saith the Lord. Thus he speaketh to Ezekiell, 
e Exek. 3, 8, 9  I have made thy Face strong against their Faces, and thy Forehead hard against their Foreheads, I have made thy Forehead as the Adamant, and harder than the Flint: Fear them not therefore, neither be afraid at their looks; for they are a Rebellious house.  
Secondly, it teacheth them not to lose their Authority, and so to shame their Calling, and their Master that hath put them in that Calling, bringing themselves and their Ministry, under the subjection and slavery of others. The Apostle by all means seeketh to magnify his Ministry, and to beautify his Calling. Hence he saith, 
f 1 Cor. 9, 1.  Am not I an Apostle, am not I free? This reproveth those that serve the lusts and pleasure of others, and dare do nothing to displease such as are in high place. Thus Aaron in the absence of Moses offended, who was at the commandment of the people, 
g Exo. 32, 1, 4.  when they said unto him, Make us Gods to go before us, he received their golden earings, and fashioned it with the graving tool, and made of it a Molten Calf. The like we see in Vriah the Priest, 
h 2 Kings 16, 2, 10.  when Ahaz (who did not uprightly in the sight of the Lord, but walked in the way of the Kings of Israel) saw the Altar that was at Damascus, he sent unto him the pattern of the Altar, and the fashion of it, and all the Workmanship thereof, and he made an Altar in all points, like to that which the King had sent from Damascus. This departing from the Commandment of God, to please the humour or honour of mighty men, must be far from us. We have a plain way set before us, we ought to walk in it, we must not decline either to the right hand, or to the left hand. We must not make merchandise of the word of God, but deal faithfully with God and his people. The Prophet Micah complaineth of such Prophets in his time, as flattered the people in their sins, 
i Mich. 2, 11.  And Prophesied unto them of Wine and of strong drink, and in such Prophets the people delighted. The Lord chargeth jeremy, 
k jer. 1, 17.  to truss up his loins, to arise, and to speak to the Children of Israel all that he commanded him, not to be afraid of their faces, lest he destroy him before them. Let us beware of such smooth tongues, that flatter with their lips, and bring us in danger of destruction. Solomon teacheth us, 
l Prou. 29, 5.  That a man which flattereth his Neighhour, spreadeth a Net for his steps; declaring thereby, that as a Bird which is taken in the Net, is in danger of death; so they which believe flatterers, fall into great perils of Soul, of Body, of Goods, of good name, of life.  
Thirdly, it teacheth the Ministers, to take heed they abuse not their Authority, and turn it into tyranny, but employ it unto edification, not to the destruction of the Church, or any member thereof. This the Apostle plainly teacheth concerning himself, 
m 2 Cor. 10, 8  Though I should boast somewhat more of our authority, which the Lord hath given us for edification, and not for your destruction, I should have no shame. And in another place, 
n 2 Cor. 1, 24  We have not Dominion over your faith, but we are helpers of your joy, for by Faith ye stand. We must remember and consider that we are under Christ: we are his Substitutes and Lieutenants. He is the chief Shepherd of the Sheep. We must not bear ourselves 
o 1 Pet. 5, 3.  as Lords over his heritage, but as ensamples to the flock. Christ himself testifieth, that he was among them as one that 
p Luke 22, 27 Math. 20, 28.  served: For the son of man came not to be served, but to serve, and to give his life for the ransom of many. Let us have the same mind in us, that was in christ jesus; let us behave ourselves as Stewards, not as Lords; as Officers, not as Princes; as Ministers, not as Usurpers; as Stewards, not as Masters of the house.  

Use 3.  Lastly, it serveth for instruction of the people, that they despise not the Ministry of the word, but always ready to hear it with reverence. For wheresoever there is authority in the speaker, there should be fear and reverence in the hearer. They are Ambassadors sent, not from Man, but from God; they speak not in their own names, but in the name of God; they publish not their own Dreams or devices, but the Doctrine of God, and therefore ought reverently and obediently to be regarded. Thus the Prophet teacheth us to reason, 
q Mal. 2, 7.  The people must hear the Law at his Mouth, for he is the Messenger of the Lerd of Hosts. True it is, they are men that bring it, but they are Messengers sent of GOD, they are subject to the same passions that we are, but God hath put his word in their hearts, and in their mouths: and therefore, both they and it must be received with all reverence, and entertained with the inward obedience of the soul. Hence it is that our Saviour Christ saith, 
r Luke 10, 16  He that heareth you, heareth me, and he that heareth you, heareth him that sent me. The Prophet teacheth, that their feet are beautiful that bring glad tidings of peace, and bring glad tidings of good things. They are said to be worthy of double honour, and to teach the way of salvation. If a man had lost a precious jewel, and Rich Pearl, which was all the riches and substance of his house, and being in this case, should meet with a man that can tell him who rob him of it, where it is, and how he may come to have it again, how would he respect him, and reward him? A godly Minister is such a one unto thee, 
s Perk. of the Ministr.  who when Adam had lost himself, and all his posterity, and that peerless jewel of righteousness the whole wealth of our souls, can truly tell us who did steal it away from us, and how it is to be recovered again. The Devil is the Thief; Christ doth restore it: Faith applieth Christ, the Word of God worketh Faith; the Minister preacheth the word whereby we believe. How well dost thou account of that Physician, and how highly dost thou esteem of him, who when thy health is lost, and sickness fallen upon thee, can tell thy disease, open the cause of it, show thee the cure and remedy of it, and restore thee to thy former state and strength; so when thy soul is sick unto the death, and even to damnation, the man of God can heal the deadly wound that Satan hath given, and apply a sovereign plaster for thee, made of the precious blood of Christ.  
From hence all men may learn, how to esteem God's Ministers, and with what affection we are to hear them. The Sheep of Christ 
t joh. 10, 27.  will hear 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 himself; & to despise their word, is to despise the word of God himself. Is not the Ambassador of an earthly Prince received with great honour & reverence? Is not his message received as undoubtedly as if the Prince himself 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 own person? Shall then the Messengers of the living God, the King of Kings, and Lord of Lords, be received less worthily than the other, whose authority is greater, who message is weightier, whose place is higher? It is requisite therefore, that the people fear and reverence their Minister, or else they will in no case honour and obey him. For where fear is not present, all honour is absent; & whosoever scorneth to perform this duty of fear, let him be well assured, he contemneth not him, but the Lord that sent him. This fear is to be yielded, not to his person, but to his Office. For as the Apostle exhorteth the Thessalonians to 
u 1 Thes. 5, 12, 13.  acknowledge them that laboured among them, and have them in singular love for their works sake; so we ought to fear those that are set over us in the Lord, for their worker sake. So he witnesseth that the Galathians 
x Gal. 4, 14.  received him as an Angel of God; yea more than so, they received him as jesus Christ himself. This was not as he was a man, but as the Minister of God: this was not for the excellency of his person, which he acknowledgeth to be simple, and testifieth to be contemptible; but he was received for that excellent message which he brought among them. Therefore Paul writing to the Phillippians, saith, 
y Phil. 2, 12.  As ye have always obeyed me, not as in my presence only, but now much more in my absence, so make an end of your salvation with fear and trembling. This reproveth all those that are stubborn and disobedient, and will not obey the word of exhortation delivered unto them: such also, as hear not often and constantly, but seldom and carelessly, as if they were persuaded, that they had nothing to do with God, or God with his word: such as when they hear are not stricken with any fear of the presence of God, or of the power of the word, or of the truth that is delivered, so that they never can hear aright, seeing GOD accounteth those only the right Hearers, 
z Esa. 66, 2, 5.  that tremble at his word, and are of humble and contrite hearts.  
Lastly, such as are content to hear and listen with their outward ears, but it is no longer than they list, and no farther than their own fantasies are fed, and their desires followed, and their humours pleased. They are willing to hear, until their special sins be reproved: but when they find themselves touched, or their iniquities (which they dwell in) discovered, they grow out of patience, and begin to revile and rail at the Ministers that seek with a good Conscience to discharge their duties. This is an evident note of a corrupt hearer, and a plain testimony of an evil heart. We must be ready to hear the curses of the Law, as well as the promises of the Gospel: we must account it a benefit to be reproved ourselves, as well as to hear others reproved. A sick man would not content himself to have the Physician show unto others their diseases, but would have his own disease discovered unto him; so is it profitable unto us, to see our own sins, and to hear our own corruptions revealed and manifested unto us. If we once desire to come out of our sins and iniquities wherein we have lived; if once they become bitter and unpleasant unto us, it will be no grief or burden, to see ourselves stripped, and laid open to the view and sight of the world. Let us therefore with meekness of spirit submit ourselves to the stroke of God's word, and not rage when we are reproved, as the manner of those is, that purpose to persever, and to continue in their sins unto the end.  
Verse 9 [Yet for your loves sake I rather beseech thee.] Hear we have the second part of the divers reason before remembered. The former Verse, was a preparation or entrance into the prayer or petition of Paul, and containeth the authority that he had (if he would use it) to command Philemon that which was convenient for him to do. These words are a mild mitigation of the former; namely, that albeit he might command him by his office, yet he would rather entreat and beseech him through love. The Apostle having to do in this place with a matter of Christian moderation and equity, wherein he might from the Lord command with authority, doth notwithstanding pray and beseech; and when he might lawfully urge and require the practice thereof, he rather resolveth to use gentle, humble, and loving means. 
Doctrine 2. Gentle means are to be used rather than severe, to persuade men to the truth.  The Doctrine arising from hence, is this; That the Servants of God, aught to use mildness and meekness in delivering the will and message of God to his people, rather entreating them with lenity, then commanding them with authority, albeit they have liberty so to do. Courteous and gentle means are first to be used, if they may prevail, rather than checking and chiding sharply and rigorously with Offenders. We see this in Christ jesus himself, who did not break the bruised reed, nor quench the smoking Flax, he saith, 
c Mat. 11, 28.  Come unto me all ye that are weary and heavy laden, and I will ease you, for my yoke is easy, and my burden is light. This appeareth in sundry places of Paul's Epistles, Rom. 12, 1. I beseech you Brethren by the mercies of Christ; that ye give up your bodies a living Sacrifice, holy, and acceptable unto God, which is your reasonable serving of God. So, 2 Cor. 5, 20. Now then are we Ambassadors for Christ, as though God did beseech you through us, we pray you in Christ's stead, that ye be reconciled to God. And in the tenth Chapter of the same Epistle, 
d 2 Cor. 10, 1.  I Paul myself, beseech you, by the meekness and gentleness of Christ, which when I am present among you, am base, but am bold toward you being absent. Thus the Apostle Peter speaketh, 
e 1 Pet. 2, 11.  Dear beloved, I beseech you as Pilgrims and Strangers, abstain from fleshly lusts which fight against the soul, and have your conversation honest among the Gentiles. Likewise the Apostle john writing to a Noble woman by birth but more noble by Faith and Religion, saith, 
f 2 john 5.  I now beseech thee (Lady) not as writing a new Commandment unto thee, but the same that we had from the beginning, that we love one another. Whereby we see, that it is a duty required of us, that in delivering the word of God, & in declaring his will, we should use mildness rather than sharpness; gentleness, rather than roughness; beseeching rather then commanding; and meekness of spirit, rather than threatening of judgement.  

Reason 1.  Now to confirm this doctrine, sundry reasons may be rendered and produced. First, we are bound to use those means, and to take that course, which is most forcible & effectual. But to deal with love and lenity, and to handle our brethren kindly and meekly, is most likely to prevail with most men. Therefore the Apostle requireth, 
g 2 Tim. 2, 25.  that the servant of God must not strive, but must be gentle toward all men, apt to teach, suffering the evil, instructing them with meekness that are contrary minded, proving if God at any time will give them repentance, that they may acknowledge the truth, and come to amendment, out of the snare of the devil, etc. There is no way so available to bring evil men out of the dangers wherein they stand, who are as it were taken prisoners, and made bondslaves to do the Devils will, then to allure them by gentleness, to draw them by long suffering, and to overcome them by patience.  

Reason 2.  Secondly, this course well and duly observed, serveth to persuade them with whom we deal of our love and tender affection towards them. For loving and friendly dealing, argueth loving and affectionate minds, and with whomsoever we have to do, it is a great means of prevailing, and the ready way to bend and incline him unto that which is good, and to turn him from that which is evil, when his persuasions are perceived to tend to the profit and benefit of him whom we would persuade. We shall never do any good, or prevail with our Brother, to bring him into the right way, unless he can assure his own heart that we love him, and seek his good, and desire his Salvation. It is Love in the Speaker, that moveth the Hearer to embrace that which he speaketh, to like that which he teacheth, to hate that which he reproveth, to avoid that which he condemneth, and to practise that which he commendeth. We must work this Opinion, and ground this persuasion in their hearts, that we love them, and that all our Doctrines, Instructions, and Reproofs, proceed only from this Fountain, before we can move them to Attention, Reverence, and Obedience, unto that which they hear delivered. Hence it is, that the Apostle in sundry places, writing to divers Churches, and moving them to follow the examples and exhortations given unto them, laboureth to persuade them of his unfeigned Love towards them, as it appeareth, Phillippians 4, 1. Therefore, my brethren, beloved and longed for, my joy, and my Crown, so continue in the Lord, ye beloved.  

Reason 3.  Thirdly, we are to imitate our Head and Master Christ jesus, he used not his Authority and Power that was in him, he dealt not roughly and severely with his enemies, but meekly and mercifully, and most compassionately, he was meek, and as a Lamb before his shearer. When he might according to his mighty power in justice have destroyed his persecutors and enemies, 
h Luke 23, 34  he prayed for them, he entreated pardon for them, that their sin might be forgiven. Therefore the Apostle Peter teacheth us, that we are provoked to a patiented bearing of wrongs, and suffering of troubles, by the example of Christ, saying, 
i 1 Pet. 2, 21.  For hereunto ye are called, for Christ also suffered for you, leaving you an ensample, that ye should follow his steps, who did no sin, neither was there guile found in his mouth. Seeing then, that mild and merciful dealing pulleth out of the snare of the devil, openeth the love of the speaker; and lastly, maketh us like to Christ, whose example is a perfect pattern of all meekness and moderation, it followeth, that it is carefully to be used of us when we speak to the people of God, in the name of God.  

Use 1.  Let us see what Uses may be raised and remembered unto us out of this Doctrine. First, we learn that mercy and compassion, yea all tokens and testimonies of love are to be showed toward Malefactors, even when justice is to be executed, and punishment inflicted, and the course of Law is to proceed against them, that they may know it is not malice, but justice, hath brought this fall upon them; it is not their blood, but their good that is sought, and the good of others. The truth hereof we see practised in joshua, when Achan was apprehended, and his sin discovered, whereby he had offended God, sinned against his express commandment, and troubled Israel, he said unto him, 
l josh. 7, 19  My son, I beseech thee, give glory to the Lord God of Israel, & make confession unto him, and show me now what thou hast done, hide it not from me. Cruelty in deed, or bitterness in word, even toward evil doers that are already adjudged, or stand at the bar to be judged, is barbarous and inhuman. To insult over a poor prisoner, or a condemned man that is guilty of death, and carried to the place of execution, standeth neither with an humane disposition, nor with a Christian affection, nor with Brotherly compassion. Behold the proud and insolent behaviour of the savage and beastly minded Pharisees and Priests against our Saviour Christ, mocking, spitting, buffeting, railing, reviling, whipping, and crucifying him between two thieves. They were not content to seek his life, and to shed his blood, but laded him with contempt and all shameful calumniations. This also is the practice of their successors the Romish Clergy, who are the followers of them in malice and cruelty, when the faithful have been, not only convented before them, but condemned of them, they have imbrued their hands, and defiled their garments with their blood, which crieth to the God of Heaven for judgement; neither were they contented to feed their eyes with their torments, and to satisfy their lusts with their sufferings, but proceeded to all extremities of rage and madness, railing at them, and speaking all manner of evil against them. This abuse is sometimes too usual and common in the places of justice & judgement, from whence all gall and bitterness should be banished: we may hear unseemly jests, bitter taunts, & uncharitable reproaches cast out of their mouths (as a loathsome vomit out of the stomach) who should Remember that they sit in the seat of God, 
m 2 Chro. 19, 5, 19, 6.  and are to execute the judgements of God, with whom is no iniquity, nor respect of persons, neither receiving of reward. jehu the King of Israel, executing the judgements of the Lord against the house of Ahab, according to all the word of the Lord, 
n Hosea 1, 4.  is threatened himself to be punished, because he did it with a cruel and bloody affection; The work was good, but his hart was evil; the deed done was righteous, but the manner of doing was corrupt; he respected not the glory of God, but his own revenge; he did it not to serve God, but to serve himself. This was the cause why the Lotde visited him, his house, and all Israel for it, and revenged their blood thus shed, because he failed in the manner, though otherwise he did that which is just and right. We must regard not only what we do, but in what sort and manner, to what end and purpose we do it. It is our duty to show Mercy and Love to Offenders, even in punishing of Offenders. We must have respect to their bodies and souls: We must admonish, reprove, threaten, and correct, in great compassion and mercy, not in rage and revenge to fly upon them.  

Objection.  But here the question may be asked, whither a Christian man may not be angry with them with whom he dealeth, being stubborn and perverse, and deal sharply with them? 
Answer.  I answer, the Apostle giveth direction what to do in this case, 
o Ephes. 4, 26.  Be angry, but sin not; let not the sun go down upon your wrath, neither give place to the Devil. If we break out suddenly into any passion, let us speedily recall that affection, and not suffer it long to lodge with us. But there is a godly anger, and an holy kind of indignation; there is a lawful zeal to be commended in the servants of God, which they are to conceive inwardly, and to utter outwardly against sin, not against their perverseness. So it is said of Christ, 
p Mark 3, 5.  that he looked round about him angrily, mourning also for the hardness of their hearts. His anger was joined with pity and compassion, & it was not so much against the men, as against their blindness. The Church of Ephesus is commended, 
q Revel, 2, 6.  that it hated the works of the Nicolaitans, which Christ also hateth. It hated not the Nicolaitans themselves, as they were men, but the works of the Nicolaitans. 
Objection.  Again, it may be said, that the Prophet David, Psal. 109. and in many other places, 
r Ps. 59, & 109  prayed for the destruction of his enemies, both their persons and posterity. So did Eliah for fire from Heaven, to destroy the Captains that came to take him. 
Answer.  I answer, we have not the same spirit that they had, and consequently have not the same warrant. They were Prophets, and God revealed unto them that they were obstinate enemies, so that they were enabled to judge, that their malice and wickedness was incurable, and that they would never repent, They had an extraordinary measure of God's spirit, not only to see their present condition, but to discern their future confusion; and hence it is, that they were endued with a pure zeal of God's Glory, and not carried with an evil desire of Revenge, of Envy, of Hatred, and of Emulation.  
Again, the imprecations of the Prophets, are prophesied of plagues to come, but we have no such extraordinary instinct revealed unto us, to know what is to come: wherefore, we cannot allege their examples for our imitation, we must walk in the King's High way, and follow the general rules of the Scripture, to deal mildly, to put away pride and cruelty toward those that are under us, to banish tyranny; and treading of them under our feet. This is to be observed of all Fathers, Masters, and Governors, remembering that in Christ we are all Brethren, that by Nature we are all of one mould and making, that (as men) we have all one Creator. This consideration we find to have 
s job 32, 13, 14.  been in job toward those of his Family. If I did contemn the judgement of my Servant, and of my Maid, when they did contend with me; what then shall I do when God standeth up? And when he shall visit me, what shall I answer? He that hath made me in the womb, hath he not made him? Hath not he alone fashioned us in the womb? This the Apostle also 
t Ephes. 6, 9  teacheth, Eph. 6. Ye Masters do the same things unto them, putting away threatening: and know that even your Master also is in heaven, neither is there respect of persons with him. So then, we are to deal with gentleness, not with roughness; we are rather to seek to win others by love, then to compel them by rigour. We must endeavour that all bitterness, and anger, and wrath, crying, and evil speaking be put away from us: we ought to be courteous one to another, and tender-hearted: we are not to think that any are privileged, and freed from reproof, but we must reprove meekly and modestly, lest whilst we go about to amend them, we make them worse. It is an heavenly Counsel given by the Apostle, 
u Gal. 6, 1, 2.  brethren, if a man be suddenly taken in any offence, ye which are spiritual restore such an one with the spirit of meekness, considering thyself, lest thou also be tempted: Bear ye one another's burden, and so fulfil the Law of Christ. Where we see, he would have the faithful endeavour to reform a man with all gentleness, when he hath done amiss. We must not flatter him in his sins, for than we encourage him, and uphold him in his wickedness, nay, we betray him into the hands of the Devil, and by that means drown him deeper in destruction. Whensoever therefore our Brother falleth into evil, it is no love nor charity to cloak his evil doings, or to dissemble his lewdness which he hath committed, but we must have a care that he may rise again. If a man be in the mire, or in a ditch, we will reach him our hand to help him out; much more ought we to have pity on his soul, when we see it sinking into perdition?  

Use 2.  Secondly, seeing we are to win men rather by gentleness and love, we must acknowledge that gteat wisdom and discretion is required in the Ministry, to divide the word of God aright, and to be able to apply himself to every degree and calling of men. Hence it is, that the Apostle saith, writing to Timothy, 
x 1 Tim 5, 1, 2.  Rebuke not an Elder, but exhort him as a father, and the younger men as brethren, the Elder-women as Mothers, the younger as Sisters with all pureness. There is indeed a profitable and necessary use both of rough and tender dealing. When the people of God went out to war. 
y Deut 20, 10  the Lord commanded them to offer conditions of peace to that City, 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 proclaim war; first, allure by Gentleness, before we thunder out judgements; first, exhort, before we threaten. In the material building, all the stones that are to be fitted to the building, are not of one nature, some are soft and easy to be hewed and hammered, others more hard and of a flintier marble disposition, they require sharp tools, strong blows, & sturdy arms, before they can bc brought into form, or be squared for their place which they are to hold. So it is with the lively stones of the spiritual Temple of God, some have soft hearts of flesh, & are of humble & contrite spirits, like the bruised reed or the smoking flax, others have hearts hard as the Adamant, and cannot easily be brought to feel the strokes of the word of God. These are not to be dealt withal and handled alike, but after a diverse manner. This is the counsel of the Apostle Jude, 
z Jude 1, 22.  Have compassion of some, in putting difference, and other save with fear, pulling them out of the fire, and hate even that Garment which is spotted by the flesh. This serveth to reprove, first, such as use unseasonable lenity, when Godly severity is required. Some diseases, require sharp medicines. This is a great sin, whether it be in the family, in the common Wealth, or in the Church. Ely heard many complaints against his sons, that they sinned against God, and caused his people to abhor his offerings, yet he did bear with them, and was not sharp toward them as he ought to have been, 
a 1 Sam 2, 23.  he said unto them, Why do ye such things? for of all this people I hear evil reports of you: do no more, my sons, for it is no good report that I hear, which is, that ye make the lords people to trespass. He showed mercy, where he should show severity, and he winked at those that were worthy to be punished. This proceedeth not from a love to our Children, but rather from a looseness in ourselves, and a carelessness of their good and salvation. This causeth vice to increase and maketh sin grow in all places. The like we see in Ahab King of Israel, when God had delivered a cruel enemy into his hand, he spared him, 
b 1 King, 20, 42.  and suffered him to escape out of his hands, a man whom God appointed to die, and thereby is threatened, that his own life should redeem and ransom the life of his enemy, and so the one pay the price of the other. The like we might handle in Saul, who receiving a commandment to destroy Agag, and his substance, together with the Amalekites, 
c 1 Sam 15.  he gave life to those that God would have him put to death, and showed 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 means to increase sin, to see sin punished. It is a true saying of the wise man, 
d Prou 20, 30  The blueness of the wound serveth to purge the evil, 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, 
e 1 Cor 5, 6.  so that the Apostle telleth them, that their rejoicing was not good, Know ye not that a little leaven leaveneth the whole lump? purge out therefore the old leaven, that ye may be a new lump. Such was the carelessness and coldness in many of the Churches of Asia, 
f Revel 2, & 4  they were too mild toward Heretics and evil livers, and suffered the sword of excommunication to rust in the sheath, which should be drawn out to the terror and fear of all stubborn and unrepentant sinners. Secondly, it reproveth such as are too sharp and rigorous, against offenders, and forget all rules of Charity toward them. All laws must not be written with blood. The law of God, albeit it did not stint what stripes every offender should have that deserved stripes, yet it limiteth and restraineth what number they should not exceed, that the offender might think himself loved, not hated: all the Corrections that God layeth upon his Church come from love. True it is, the Pastors and Ministers are to rebuke such as are fallen, but when they see sorrow for sin, and repentance from dead works wrought in them, they should begin to raise them up again and comfort them with the precious promises of the Gospel, lest they should be overwhelmed with despair, & be swallowed up with overmuch heaviness. Our Saviour hath set down an order perpetually to be observed touching offenders, 
g Mat 18 15.  If thy brother trespass against thee, go and tell him his fault between thee and him, if he hear thee, thou hast won thy brother, but if he hear thee not, take yet with thee one or two, that by the mouth of two or three Witnesses every word may be confirmed, etc. We must proceed slowly, and as it were with a leaden foot against our brethrens, and beware of rash and hasty judgement. The ancient Church in former times offended this way being so austere and severe against offenders, who for small offences enjoined punishment for the space of many years. This is the sin of such as are of the separation, and have 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 hear the word at our mouths, to pray and communicate with our people, and to perform other religious duties with us. Thus they have noted and marked us out with the black coal of condemnation, who deserve rather to be excommunicated by us, had they not voluntarily excommunicated themselves from us. On the other side, it behoveth us to show compassion to them that sin of ignorance or infirmity, and to season our admonitions and exhortations with a loving affection, let us bear with them so long as we see any hope of amendment, following the example of Moses, 
h Exod 32, 31.  who mourned and prayed for the Isralites fallen in Idolatry, and of Christ, 
i Luke 19, 41.  who wept over jerusalem to make them weep for their sins, who seemed to have no sight or feeling of them. Lastly, it reproveth the Church of Rome, who are very Tyrants and Torments of the people of God, for as they have burdened them from time to time with men's Traditions, so for every slight matter they have thundered against them with their excommunications, and thereby made themselves terrible to the whole world. Hence it is, that the Pope and his Bishops threaten Princes, challenge authority to excommunicate them, to depose them, and to discharge their subjects of subjection and allegiance. This is cruelty joined with impiety, this is severity accompanied with Hypocrisy, this is cursing and banning, contrary to the Christian faith, and therefore being causeless they cannot come.  

Use 3.  Thirdly, and last of all, we learn for our obedience, that whensoever entreating, beseeching, gentle, or loving dealing is used to call men home to God and to themselves, it is their duty to yield themselves and to embrace earnestly the mercies of God offered unto them. The sin of contempt and contumacy is fearful, when the bountifulness of God is despised, his mercies loathed, his patience and long suffering abused. If we will not hear when he crieth to us, 
k Prou 1, 28.  we shall cry also in the days of our misery, and he will not hear us in our trouble, but mock at our affliction. Our Saviour remembreth the jews, that he would often have gathered them together, as an Hen gathereth her Chickens under her wings, but they would not, and therefore their Habitation should be left unto them desolate. First, he preached mercy, than judgement, first he gathereth, than he scattereth, first he counseleth, than he confoundeth. This is the order which the Apostle teacheth to be observed by the Lord himself, in the first place, by patience and long suffering he calleth men to repentance, nevertheless if they will not turn unto him, but harden their hearts against the means and Ministry that he useth to call them, he hoardeth and heapeth up wrath for them against the day of wrath. This hath been the dealing of God with us in this Land more than fifty years, he hath preached unto us by his mercies, he hath entreated us and provoked us by peace, by plenty, by patience, by temporal blessings, by spiritual blessings, by prosperity which the glorious Gospel of Christ hath brought with it, he hath planted his Vine among us, he hath looked for good fruit answerable to such great means and long mercies. But what have we performed according to that which God hath expected? and how have we behaved ourselves in respect of this bountifulness which we have tasted and received? Surely, we become every year worse than other, 
l Esay 5, 4.  more barren, and less fruitful; we are not only void of good fruits, but full of evil fruits, bearing nothing but leaves of vanity, and shows of Hypocrisy. We cannot deny, but God (as a careful dresser of his Vineyard) hath often times been constrained to take his pruning knife into his hands, he hath scourged us by famine, and chastened us by plague and pestilence; yea, still doth visit us in sundry places, and yet though he have put us into the furnace, and tried us with the fire of his judgements, he cannot purge out our dross, or take away our tin, or cleanse away our corruptions from us, but still we serve from him, & serve with blasphemies, with oaths, with profaneness, with drunkenness, with whoredom, with contempt of the Gospel; we abound with the fruits of the flesh, and works of darkness, which agree not with that light into which we are brought. The word of God was more reverently esteemed, better regarded, and more carefully practised thirty; yea, forty years agone, than it is in these declining times in which we live. We have a long time gone backward, and not forward; we grow downward, and not upward; we are farther from the Kingdom of Heaven, and not nearer. What then remaineth for us, 
m Heb 10, 27.  but a fearful looking for of judgement and violent fire, which shall destroy his adversaries? If he open the Treasures of his wrath, and the storehouses of his judgements, if he bring forth the arrows of his quiver, and draw his sword out of his sheath, let us prepare to meet our God by unfeigned repentance, let us forsake our sins which bring all curses and calamities upon us. If his mercies will not move us, his judgements shall remove us out of our places. The Figtree is first 
n Luk 13, 9  Husbanded and digged about, if the digging and dunging of it will not make it bring forth fruit, it is appointed to be cut down. The patience of the Lord goeth before denunciation of judgement, or execution of punishment. A Physician never adventureth upon a desperate Physic, but in a desperate disease. A Surgeon apply salves and all possible remedies before he proceed to the cutting off of Arm or Leg: So hath the Lord dealt with us, & so he doth deal with us, if his word could convert us, his judgements should not overtake us; if his mercy could turn us, his justice should not destroy us; if his love could save us, his wrath should not condemn us.  
[Being such a one, even Paul aged, and now also a Prisoner of jesus Christ.] We heard in the words before, Paul's beseeching of Philemon, amplified by a diverse reason of commanding. Now we have to consider the second part of the sentence, which is a description of his person, generally and particularly, which hath great force to move him and instruct him. He mentioneth his age and the term of his life now almost ended, together with his afflictions and bands for Christ's sake and the Gospels, thereby to teach him, not to be ashamed of him, or to be offended at him, but to reverence his person, and to and to obey his word. Hear than we see, that the Apostle doth challenge much to be due unto him (which he might justly do) in regard of sundry privileges of his calling, of his age, of his sufferings and imprisonment that he sustained for the cause of Christ. 
Doctrine 3. Superiors in gifts & age, are to be reverenced above others.  Hereby we learn, that such as God hath marked out from others by age, gifts, or other privileges are much to be regarded and reverenced. We must acknowledge it to be a duty belonging unto us to yield much to such as God hath distinguished and separated from the common order of men, by length of life, by greatness of gifts, or other worthy respects which they have received. The Apostle teacheth that the King and Magistrate are to be honoured, 
a Rom 13, 1.  Let every soul be subject 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 
b 1 Pet, 17 2 13, 14.  all men, love brotherly fellowship, fear God, honour the King. Thus also he speaketh a little before, Submit yourselves unto all manner Ordinance of man for the Lords sake, whether it be unto the King as unto the superior, or unto Governors as unto them that are sent of him, for the punishment of evil doers, and for the praise of them that do well. Touching such as are superiors in age; it is a precept given by Moses, 
c Levit 19, 32  Thou shalt rise up before the door 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 old age, which Paul challengeth to himself: being aged in this place. An example hereof we have recorded in the book of job in Elihu, when jobs three friends ceased to answer him, he began saying, 
d job 32, 6.  I am young in years, and ye are ancient, therefore I doubted, and was afraid to show you mine opinion, for I said, the days shall speak, and the multitude of years shall teach wisdom. Likewise touching the teachers and Ministers of the Gospel, the Apostle saith, 
e 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, 
f Heb 13, 17. 1 Thes 5, 12, 13.  Obey them that have the oversight of you, and submit yourselves, for they watch for your souls, as they that must give accounts, acknowledge them that labour among you and are over you in the Lord, and admonish you, that ye have them in singular love for their works sake. Lastly, to endure adversity, to suffer imprisonment, and to be put in fetters for Christ's sake, is so far from putting them to shame that are in Chains, and aught to be so far from offending any, that rather it commendeth their person, beutifieth their Ministry, adorneth their gifts, magnifieth their calling, and maketh their Office more effectual, and much more to be respected, and more available to edification. It is an honour to be set as an overseer in the Church, but it is a greater honour to suffer in Christ's cause. Hence it is, that the Apostle saith, 
g 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 Gospel, 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 serve to confirm this truth sufficiently and abundantly, that such as God hath made any way superiors unto us, and preferred before us in calling, in age, in gifts, in sufferings, or any other prerogatives, are much to be accounted off, and greatly to be respected of us.  

Reason 1.  This truth will better appear unto us, and be more deeply grounded in us, if we mark and observe the reasons whereon it standeth as upon a firm foundation that cannot be shaken. For first, it standeth with the Ordinance and commandment of God as we see in the xx. Chapter of the book of Exodus 
h 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 commandment with promise) that it may be well with thee, and that thou mayst live 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 unto it be joined with our good, and that good which all men so much desire; to wit, length of days and continuance of long life upon the earth; if we respect either his precept, or regard our own profit, we are bound to acknowledge those privileges of age or gifts which he hath given them, and to honour them for them.  

Reason 2.  Secondly, all superiors, in what respect soever they be placed above us and set before us, do bear the Image of God. He hath sealed them in the forehead with his own stamp, and marked them out with the print of his own finger, that they should resemble him. He hath advanced them to be instead of fathers, and honoured them to bear a similitude of his person. In the Magistrate is the Image of the 
i Dan 2, 37. Psal 82.  power and glory of God, Dan. 2, 37. In the father, 
k Mat 23, 9  of his providence and authority; in the Elder, of his continuance and eternity: in the learned man of his knowledge and wisdom. Now, wheresoever 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 reverenced.  

Reason 3.  Thirdly, God will be severely revenged on all such as break his order, and seek to confound those things which he hath distinguished. The light of nature hath imprinted this Ordinance of God in all men, and the Heathen, living in darkness and destitute of the light of the word of God and of the knowledge of true Godliness, have established wholesome laws and sharp statutes to that purpose, to avoid confusion, and to maintain a peaceable communion one with another. Old age was honourable 
l ovid. Faster. lib. 5. Cicero. lib. de Senect.  among the Gentiles, so that the more white hairs they had on their heads, the more wrinkles they had in their faces, and the less strength in their bodies: the more were they esteemed of their equals, feared of young men, and honoured of all men. As every year did add to the time of their age, so it added reverence to their persons. When the keepers 
m Eccle 2, 3. 4, 5.  of the house trembled, the strong men bowed, the grinders ceased, the doors were shut up, the lights were darkened, the Almond Tree flourished, and the Daughters of singing were abased (all which are evident signs, not only of old age coming toward us, and approaching near unto us, but present with us and attending upon us) then were they most regarded, 
n Plutar. in vita Licurg.  all other arose from their seats to honour them, no man durst utter an unseemly word, show an unreverent gesture, or commit an ungodly action before them. If then we go about to quench the light of nature, and refuse to reverence those that God hath exalted, it is no marvel if he draw them out to shame and bring them to misery which rise up against lawful authority, or despise such as he hath honoured, overtaking them in their devices, turning their wisdom into foolishness, and bringing upon them final confusion. We see this in the fearful examples of Absalon, Ahitophell, Shemei, joab, and such like Childen of rebellion. The son of Noah that mocked his father, 
o Gen 9  is cursed with an heavy and horrible curse. The Children of 
p 2 King 2, 24  jerico that derided and reproached the Prophet, were torn in pieces with two Bears that came out of the Wilderness. Seeing therefore that all superiors have the Image of God shining upon them, and seeing God on the one side commandeth them to be honoured, and on the other side threateneth to punish such as despise them; it followeth, that such as God preferreth, we must highly regard and yield them much honour.  

Use 1  The uses remain to be considered. First, we learn from hence that it is no disgrace or disparagement to a man's modesty, when such as are bound by the law of God and nature and by all good order, do forget to yield their superiors their due, or (which is worse) do in pride and contempt insult over them, to claim and challenge that which is his right. The Apostle doth oftentimes remember his place and calling to the Corrinthians, which had forgotten him and rejected him. He putteth them in mind of his Office, 
q 1 Cor 9, 1, 2  Am I not an Apostle? am I not free? have I not seen jesus Christ our Lord? are ye not my work in the Lord? If I be not an Apostle unto other, yet doubtless I am unto you, for ye are the seal of my Apostleship in the Lord. This we see likewise in Samuel, 
r 1 Sam 12, 2, 3.  I am old and Gray-headed, I have walked before you from my Childhood unto this day, bear record of me before the Lord and before his anointed, whose Ox have I taken? or whose Ass have I taken? or whom have I done wrong too? or whom have I hurt? or of whose hand have I received any bribe to blind mine eyes therewith? and I will restore it you. We are bound to yield to every man his due as a debt which we own unto him, according as God hath distributed his Talents among the several degrees of men. This Christ himself teacheth, 
s Mat 22, 21  Give unto Caesar the things which are Caesar's, and to God the things which are Gods. So the Apostle saith, 
t Rom 13, 7.  Rom 13, 7. Give to all men their duty, tribute, to whom ye own tribute; Custom, to whom Custom; fear, to whom fear; honour, to whom ye own honour. Whensoever therefore this Honour, or Fear, or Reverence is denied us which God hath given unto us, it is no Pride or haughtiness of heart, to challenge it, and require it at their hands that are bound to yield it. If they will not know us, it is lawful for us to know ourselves. If they contemn us and cast us at their feet, we must learn to magnify and make much of our Callings and Gifts. This reproveth and condemneth those that dispraise and disable themselves too much, wherein there may be as close and secret Pride, as in them that rise up early to praise themselves. We must not deny the graces of GOD that are in us, but acknowledge them to the praise of God, and submit ourselves to the judgement of others, that will not flatter for us for that we have not, nor craftily conceal that which we have.  

Use 2.  Secondly, seeing such as excel us in Age, or any Gifts, aught to be much esteemed of us, and prevail very much with us: it putteth all Inferiors in mind of many good duties. First, it is required of them to praise and commend the Gifts of God in them, and give the glory of them to God the giver. We must magnify them, and prefer them before all others that have not the same Gifts, though they be our enemies and such as hate us. We must not so much consider their persons, how they are affected toward us, as their Gifts, they are the Gifts of God, and therefore should be acknowledged and approved. They have worthy Gifts that we want, and yet are given for our good and benefit. We do not see their Gifts so defiled with infirmities and mingled with Corruptions as our own are; all which things should help to add Grace and Glory to the Gifts that are in others. When Pharaoh perceived the great Wisdom that was in joseph, 
u Gen 41, 43. Psal 150, 22.  he spared not to speak of it, he shamed not to place him over all the Land of Egypt, to make him Lord of his house, and Ruler of all his substance, that he should bind his Princes unto his will, and teach his Ancients wisdom. So when Nebucadnezzer saw that Daniel was endued with knowledge and understanding from above, more than all the Astrologians and Enchanters that were in Babylon, he doth confess them to be in him, and reverence him for them. So ought we all to do when we hear or behold the gifts of God in our brethren, let us acknowledge them and praise God for them.  
This reproveth the common practice of those that will diminish and disgrace their gifts, and like of nothing but that which is in themselves. Let us beware of Pride and Envy, disdaining others, deproving, and lessening such inward graces of God's spirit as are in them. If another man should not readily acknowledge their outward gifts wherein they glory, and reverence them for their Parentage, Titles, and dignities, they would think themselves wronged, and disgraced, they would be ready to cast them in the teeth with forgetfulness of their duty. Why then should not they confess the inward gifts and heavenly graces that appear in their brethren, which are far more excellent than the former? Secondly, it is our duty to make profit of the gifts of our Superiors, and take benefit by them. This is the end for which they were given by God himself, and this is the use that we must make of them. It is a great blessing of God, when he is gracious and bountiful unto his people, and largely and liberally bestoweth his blessings upon them: we have many examples of godliness, of mortification, of patience, of meekness, of mercy, and many other gifts in the godly, so that we may take counsel and comfort from them. Yea, as we are greatly to reverence these gifts in others, so we must labour to feel them in ourselves, and to keep them in the Closet of our own hearts. It is ashame to see others religious, and to be without Religion in ourselves? To see others godly, and ourselves to be without godliness? To see so many graces in our brethren, and we remain without grace? This is a plain argument, that we esteem nothing at all, and make no reckoning or account of any good gifts in our Brethren, for as much as we are not desirous to be partakers of them ourselves. For whatsoever we regard in others, we will labour to have and enjoy ourselves.  
Lastly, it behoveth all young persons, to conceive a reverent opinion, and to carry a dutiful and discreet behaviour toward their elders, that are more ancient than they in years. Old men are in stead of Fathers, 
x 1. Tim. 5, 1.  and the Apostle would have them to be exhorted as Fathers. Again, old age is a blessing of God, which few obtain and attain unto, in comparison of the rest. The contempt of it, is the contempt of God, and a deriding of his Image, as appeareth by the commandment expressed. Levit. 19 When the Lord had prescribed a reverent behaviour toward aged men, he addeth; 
y Levi. 19, 32.  Thou shalt dread thy God, I am the Lord: declaring thereby, that where there is want of reverence to their persons, there is the want of the fear of God, for he joineth rising up before the Elders, and the reverencing of God together. Where the fear of God is not, there can be no duty performed to men. This reproveth the rudeness, the common and customable sauciness that is in young persons, that refuse to give them liberty and freedom to speak before them. In all Companies, the younger is the readier to speak, although he utter nothing but words of folly and of vanity. Likewise, it reproveth those that will not give them room and place when they come in presence. It is undecent and uncomely in the Church or elsewhere, to see weak and feeble old Men stand, and young Boys to sit down on their seats, without wagging, stirring, or giving place unto them. This is directly contrary to the Law of God; Thou shalt rise up before the hore-head, and honour the person of the old man. We may now renew the complaint of the Prophet, in regard of this conclusion; 
z Esay 3, 5.  The Children presume against the ancient, and the vile against the honourable.  

Use 3.  Lastly, seeing we must have a great respect to such as are in gifts above us, or in age before us, or go beyond us in both, it teacheth us so to live and behave ourselves, that we may be worthy of all honour & reverence. Let such as have good gifts, employ them to the greatest good of others. He that hath received much, must bring forth much fruit, 
a Math. 25, 20  as the Servant that had five talents committed unto him, gained five other talents. So old men must be grave and sober, and carry a Majesty in their countenance, that they may after a sort resemble the Majesty of God. As gravity and sobriety agreeth to every age, so most especially to the elder age; contrary to which, is lightness, lasciviousness, and waywardness, which make them not honourable, but odious; not to be reverenced, but to be despised in the eyes of the younger sort. Let them adorn their years with those virtues 
b Tit. 2, 1, 2.  which the Apostle nameth. Let the eldermen be watchful, grave, temperate, sound in the faith, in love, and in patience. If they be careful to express these things which become wholesome doctrine, they shall manifestly show, that their living so long in the World hath not been in vain. The Wise man 
c Prou. 20, 29.  saith, The beauty of the young men is their strength, and the glory of the aged is the gray-headed; that is, Wisdom, Counsel, Experience, whereby they are more adorned, than the young man is beautified by his bodily strength. For, the Ornaments of the mind are to be preferred before the properties of the body. Again, they must be examples of a godly life, and holy conversation, that youth may stand in fear to commit any undecent and unseemly thing in their presence. Thus job saith of himself, 
d job. 29, 7.  Chap. 29. When I went out of the gate, the young Men saw me, and hid themselves. But when the Elder sort are Ringleaders and examples of an evil and corrupt life, there is more gravity on their heads, than piety in their hearts; in their white hairs, then in their behaviour; and so the Crown of honour is taken from them, and they are justly contemned, despised, and reproached of those, of whom they should be honoured. For, we may see old men so hardened in Wickedness, that if a man would find whole heaps of wickedness, he need seek no farther, but to them. Some, by their age and long experience, have learned nothing but craft and spightfulness, so as if a man should frame himself after their example, he should have neither faithfulness in him, nor upright dealing. Others are lose and disordered in their whole life. Some have been given to swearing and blaspheming in their youth, and they are not reform; nay they are more deformed in their age. Others, are so drenched and sapped in Covetousness and Whoredom, as that they infect all places, and defile all persons where they come, they delight in such rotten and filthy communication, that even young men are ashamed to hear them spew out such ungodly and unsavoury talk. Such as lead their lives as Fathers in the Church, and adorn their age with godliness, shall not need to be offended at these things, nor to say with the Lawyers in the Gospel, 
e Luke 11, 45.  In saying this, thou puttest we to rebuke also. We are all to honour the gray-head, and to magnify old age: For (as Solomon 
f Prou. 16, 31.  saith) Age is a Crown of Glory, when it is found in the way of Righteousness; Whereby he meaneth, that old age seasoned with a Godly life and upright, bringeth with it as great glory, as a Crown on the head, and a Sceptre in the hand doth unto a King; and therefore such old men are greatly to be reverenced, and highly to be esteemed. But many, except they should be honoured for their Ignorance, Superstition, Frowardness, Maliciousness, waywardness, Covetousness, Drunkenness, Licentiousness, and Self-will, there is nothing else to be found in them, to be learned of them, to be gathered from them. By these foul enormities, they bring themselves into contempt, and bring shame and reproach upon their own heads; so that no man defameth and dishonoureth them so much as themselves. For, do they behave themselves with such Staidness, Wisdom, and Gravity, that young men fear to behave themselves lewdly and licentiously in their sight? Or do they show themselves examples of good things? Nay, they serve for nothing but to corrupt and infect youth, they be patterns, nay Patrons and Maintainers of all filthiness and lose living. Surely, if young men mis-behave and misgoverne themselves, they are not to be excused, but to be reproved, because they ought to order their lives aright, 
g Eccles. 12, 1.  and Remember their Creator in the days of their youth; and not deserve to be evil spoken or reported of: but Old folk, are double worthy of the shame that men do them, if they be not honoured for their Virtues. They should learn by their long life, and old age, to grow in the knowledge of GOD, and his Son jesus Christ; to hate sin, to delight in righteousness, and daily to die unto the World, that as they bear about them a body declining and decaying in strength, so they should be renewed in the inner man, long after eternal life, and not nestle themselves here upon the earth, as if they should continue for ever therein, nor pursue so greedily after the World, when they can scarce go or creep up and down in the world. It is a testimony of God's great mercy toward us, when he lengtheneth our life, and prolongeth our days to the last period and power of Nature; Oh, how might we have profited in the knowledge of Religion, in the fear of God, in the ways of godliness, in the means of salvation, and in good example of life? If we had learned, since we entered into Christianity, but now a little, and then a little; here a Precept, and there a Precept; we might (in short space) have attained to a great measure of understanding, and be daily fitted to God's Kingdom. But alas, such as should be old in Faith, are very Babes and Children, a thing greatly disgraceful and reproachful to their years & condition.  
The Apostle chargeth the Corinthians, 
h 1 Cor. 14, 20 Ephes. 4, 14.  that they should not be Children in understanding, as concerning maliciousness, he would have them Children, but in understanding to be of ripe age. Whereby we see, that aged persons do quite degenerate from that which they ought to be, when they remain void of knowledge, and destitute of spiritual Wisdom, and suffer many that are young in years, to overtake them, yea to over strip them, and go many degrees before them. If a man should bind his son an Apprentice to some Science or Occupation, and when he had served his time, should be to seek in his trade, and be never a whit the more his Craftsmaster, in the ending of his years, than he was at the beginning, we would think he had lost his time, and complain of the injury of the Master, or of the carelessness of the Servant. If a Father should put his son to School, and he always continue in the lowest Form, and never ascend higher, we would judge great negligence to be either in the Master, or in the Scholar. Behold the Church of God is the School of Christ, and the best place to learn the Science of all Sciences, if we have lived long therein, some of us twenty, some thirty, some forty years, and some longer, and yet be no wiser in Religion, than a child of seven years old, 
i Heb. 5, 12.  is it not ashame for us, and may we not be condemned of great negligence in the matters of our salvation? Let us examine ourselves how we have profited, and compare our proceeding in knowledge with the length of time that God hath granted unto us. He may justly require great things of us, and challenge at our hands much fruit, who hath afforded unto us, great means for our growth and increasing in all good things.   

Verse 10. I beseech thee for my son Onesimus, whom I have begotten in my bonds.  

The order of the words.  HItherto we have spoken of the description of Paul, craving to be heard and respected in regard of his age and office, which is the second part of the sentence before remembered. Now, we are to observe the third point, which is concerning Onesimus, whom he setteth forth; first, by a note of relation, [My Son;] then by the cause, [Whom I have begotten in my bonds.] The Apostle in this Verse beginneth to enter into his suit, showing for whom he doth entreat, and afterward for what he doth entreat. To his request, he annexeth divers reasons: first, because he begat him; that is, brought him by the preaching of the Gospel, to the true Christian faith, and therefore he is earnest to entreat for him. Secondly, because his Master should now find him profitable unto him; that is, faithful, trusty, and serviceable, for so will true Christian servants be; whereas such as are ungodly, will be unfaithful, and such as have not the fear of God before them, cannot answer the trust that is reposed in them for Conscience sake. Thirdly, because Paul loved Onesimus tenderly and dearly, as his own bowels, not as a servant, but as his son; not only as a Brother, but as his own bowels. This is the order of the words.  

The meaning of the words.  Let us briefly see the Interpretation of this Verse, and reserve the rest to his proper place. First of all, when he calleth Onesimus his son, he meaneth it not in respect of the natural birth and generation, but of the spiritual and supernatural. So that by a borrowed speech he meaneth, one brought to his Faith by his Ministry. Likewise when he saith, [Whom I have begotten,] the meaning is, whom God by me did effectually call to embrace and believe the Gospel. It is not the work of a mortal man to frame and reform the soul unto the Image of God. He only nameth himself as the author of his regeneration, which he doth not to oppose himself to God, but only to show what God doth by the ministry of man. Lastly, when he addeth, [In my bonds,] he meaneth, when he was a prisoner, and lay in prison. This Verse according to this exposition of the words, is thus much in effect, as if he had said, Having thus prepared thee for that which I am to entreat from thy hands, if now thou wouldst know the party or person for whom it is, surely it is thy runagate servant Onesimus, and upon these grounds, he is my spiritual son, for I have begotten him in the time of my captivity, to the true profession and obedience of the Gospel.  

Observations out of this Verse.  Before we come to handle the Doctrines and instructions arising out of this verse, it shall not be amiss to set down divers profitable observations that may be considered. First, we see here a Rhetorical repetition of the same word, I beseech thee being aged and a prisoner, I beseech thee for my Son Onesimus. This redoubling of his prayer, and entreating (used also 
k 2 Cor. 10, 1, 2.  elsewhere) showeth the desire, and manifesteth the earnestness of his mind: he was not cold in his suit, as if he regarded not whether he obtained it, but prosecuted it with his whole desire and full purpose, so that he contenteth not himself once to beseech him, but beseecheth him again.  
Secondly, we see, that the person of him, whom we will commend to any man, hath great force to move him, and to prevail with him, to grant unto us that which we crave and desire at his hands. Wherefore, whosoever would be commended unto any, must look to himself that he have in him somewhat worthy commendation. For, as another man's mouth should praise us, & not our own; so the matter of praise must be in ourselves. A false praise, is a true dispraise; and a wrongful commending, is a real discommending. The praise that cometh from others, must proceed from a due desert in ourselves. If the Apostle had not found a great alteration, he would never have given this commendation to Onesimus. Thirdly, we see an example in Paul, of wonderful humility, and lowliness of mind. See here the difference between Paul the Apostle, and the proud Bishop of Rome. Paul beseecheth where he might command; but he commandeth where he hath no warrant to beseech. For the Pope usurpeth authority over Princes and Kings; he curseth and banneth, he threateneth and thundereth out his excommunications. It is not so with our Apostle, for such is his exceeding modesty and mildness of Spirit, that he abaseth himself to be a false and fugitive servant, whom he embraceth as his own Son. What could be more reproachful, then to rob his Master, and then to play the runagate, that so he might run on in his evil course, and deliver himself from punishment? Yet we see, the Apostle is not ashamed of him, is not ashamed to call him his Son, that Philemon might not be ashamed to receive and to accept him as his Servant. For if he be the son of Paul, he may be esteemed the servant of Philemon.  
Fourthly, we see how effectual the sound conversion of a sinner to God ought to be, and how forcible it should be to prevail with us, to win our Love towards him, and cause us to perform all the duties belonging unto him. For we may not be ashamed to account him either as a Son, or as a Brother, whom GOD accounteth for his own son and servant. We are most unworthy to be called the sons of God, if we refuse his children to be our brethren. But if we mark this aright, we shall find the number of those to be few, which regard the Faith, conversion, salvation, & other spiritual blessings bestowed upon their brethren, as they ought, and therefore testify no love, show no joy, perform no duties, when they behold sinners converted unto God. Fiftly, we see that the name and praise of a spiritual Father (which is proper to God alone) is communicated to the Apostles and Ministers of God: whereas God only doth renew and regenerate us by the power of his spirit, the Ministry only is man's, whether he be Pastor or Apostle. Our Saviour teacheth us, 
l Math. 23, 9  to call no man Father upon earth. It is no work of man (be he never so excellent) to frame and reform the soul into the Image of God. But because we are borne anew by Faith, and Faith cometh by hearing, the Minister as the disposer of the Mysteries of God, doth under God perform the duty of a Father. So then, seeing the word of God preached by the mouth and Ministry of man, is the immortal seed of eternal life, it is no marvel if he be called by the Title of a Father, from whose lips we conceive that seed, and receive that word. Thus much is to be observed of us in general out of this verse. Now let us come to the particular Doctrines.  
[I beseech thee for my son Onesimus, etc.] We are here to mark the scope and purpose of the Apostle in these words. We see he useth exceeding earnestness and importunity to have him received to his masters favour. The condition of Onesimus was this, he was a servant of the basest calling. For men Servants and Maidservants in those days were not as they be now: Men had them not for Wages and hire, as they that were bound to do no more than Covenant, but they were Bondslaves, to be bought and sold in the Market, and their Masters possessed them as Oxen and Cattle, and had power over them of life and death. Now, albeit he were a servant of this kind and condition, and had been besides a runagate and a Thief, deserving grievous punishment, even death; yet he pleadeth his cause being converted, with as great force and fervency as can be expressed. 
Doctrine 1. The least and lowest member converted to Christ, must not be contemned.  We learn, from this love appearing in the Apostle, that the basest person in the Church, truly converted & brought unto Christ, should not be contemned, but most lovingly, tenderly, and Brotherly regarded. The least & lowest member that belongeth to God, ought not to be rejected and debased, but highly for Christ's sake to be honoured and respected. We see how Christ calleth unto him all that are weary and heavy laden, 
m Mat. 11, 28.  promising to ease and refresh them. Likewise he embraceth the poor and simple, as lovingly and cheerfully as the rich and wise of the world. The Publicans and sinners are accepted of him, that were hated of the jews. The Woman taken in adultery, accused by the Pharises, is exhorted by him to repentance. The Blind man restored to his sight, 
n john 9, 35. and 8, 11.  and cast out of the Synagogue, is sought out by Christ, and taught to believe, and brought to be a true member of the Church. The penitent Thief hanging 
o Luke 23, 43  upon the Cross, and hearing Christ preach, is converted to the Faith, and received into paradise. It is not the will of 
p Mat. 18, 14.  our heavenly Father, that one of these little ones should perish. When the prodigal son had wasted his wealth, and his strength in riotous living, 
q Lu. 15, 20, 24  so that necessity fell upon him, and Famine constrained him to eat of the husks wherewith he fed his Swine, his Father received him into his favour, and had compassion upon him: he willed him not to return back to his Harlots, and to betake himself to his former companions, but while he was yet a far off, he rejoiced to see him, and embraced him when he saw him, saying; This my son was dead, but is alive again, he was lost, but he is found; and they began to be merry. The incestuous Corinthian swept out of the Church, by the censures thereof, 
r 1 Cor. 5, 4. & 2 Cor. 2, 6, 7  and delivered up to Satan, for the destruction of the flesh, that the Spirit may be saved in the day of the Lord jesus, and wandering as a stray Sheep from the sheepfold, is brought again into the house of God, and into the assembly of the faithful. The Apostle hearing of his sorrow for his sin, and of his unfeigned repentance, saith; It is sufficient unto the same man, that he was rebuked of many, so that now contrary wise, ye ought rather to forgive him, and comfort him, lest the same should be swallowed up with overmuch heaviness. The like we see, & might say of Mary Magdalen, who was infamous in life, out of whom Christ cast seven devils. Of the Cananitish woman, whom he heard and helped: of the Cripple that lay at the Pool, whom when jesus found in the Temple, 
s 1 john 5, 14  he exhorted to sin no more, being now made whole, lest a worse thing come unto him. Likewise the Evangelists declare, that by the power and love of Christ, 
t Math 11, 5.  the blind had their sight restored, the Lepers were cleansed, the dead were raised, the halt walked, the sick were healed, and the poor received the Gospel. So the Apostle willeth 
u 1 Tim. 6, 1.  servants that are under the yoke, to account their masters worthy of all honour, that the name of God & his Doctrine be not evil spoken of. All these places of Scripture, serve to teach us, that such as are of meanest account, and least estimation, being converted to the Faith, and belonging to Christ, are greatly to be regarded, and entirely to be beloved.  

Reason 1.  This shall not seem any thing strange unto us, if we mark the Reasons whereupon it is grounded. For first, those that are least esteemed, and are of lowest condition, were bought with as great and high a price as others, and were redeemed not with corruptible things, as Silver and Gold, but with the dear and precious blood of Christ. Rich and poor, high and low, great and small, had all one price paid for their ransom. This is the reason 
x Math: 18, 10 11.  urged by Christ, See that ye despise not one of these little ones, for I say unto you, that in Heaven their Angels always behold the face of my Father which is in heaven: for the son of man is come to save that which was lost. If then, the least be redeemed by his death, and saved by faith in him, as well as the greatest; it followeth, that all should be regarded, none contemned; all loved, none despised. Hence it is also, that the Apostle chargeth those that are strong, to receive unto them 
y Rom. 14, 1, 3, 15.  the weaker sort, and not to despise them whom God hath received and for whom Christ hath died.  

Reason 2.  Secondly, there is no respect of persons with God. He doth not esteem men for accidental things; as for poverty, or riches; for honour, or dishonour. The poor, the fatherless, the widow, the stranger, the servant, are as dear to him, and as greatly respected of him, as those that are set in high places, & are honoured with great callings. When we speak of a person in our talk and communication, me mean some man, or some woman; but the Scripture meaneth a more special thing, to wit; the outward quality or condition of man, which may purchase him grace or disgrace, favour or disfavour. When God will call us to his truth, and bestow his graces upon us, it is done according to his holy will and good pleasure; he is not moved to it by the outward appearance and condition of the person, he respecteth not Country, or sex, or birth, or riches, or poverty, or Nobility, or wisdom, or learning, or friends. This is it which the Apostle teacheth, 
z Gal. 3, 27, 28  All ye that are baptised into Christ, have put on Christ, there is neither jew, nor Grecian; there is neither bond nor free; there is neither male nor female; for ye are all one in Christ jesus. And to the same purpose Peter speaketh, 
a Acts 10, 34, 35.  Of a truth I perceive that God is no accepter of persons, but in every Nation he that feareth him, and worketh righteousness, is accepted with him. Seeing then, God accepteth the person of no man, he would have no man rejected for the meanness of his person.  

Reason 3.  Thirdly, they shall receive with others the same recompense of reward, the same kingdom of heaven, the same measure of glory. The differences that now are in this life, shall cease. As there is now the same precious faith, so then there shall be the same precious felicity. The poorest members of Christ have the same spiritual graces that are necessary to salvation, and therefore shallbe partakers of the same inheritance. This the Apostle james setteth down, chap. 2. 
b james 2, 5.  hearken my beloved Brethren, hath not GOD chosen the poor of this world, that they should be rich in faith, and heirs of the kingdom which he promised to them that love him? He hath not prepared and provided one place of glory for those that are Rich, and another place for those that are poor; he hath not left one inheritance for the Noble, and another for the unnoble; but as they have one Faith to apprehend Christ, so they shall have one glory to be like unto Christ. The Lord jesus himself testifieth this, 
c john 14, 2  In my Father's house are many mansion places, if it were not so, I would have told you, I go to prepare a place for you. If then, we consider these points, that the lowest in the Church, and the most unworthy to be of the Church, are bought with one & the same price, that God accepteth and respecteth no man's person, and that they shall receive with others an eternal weight of glory and immortality, we may conclude this as a necessary truth, that we ought not to be ashamed of any, though of the lowest sort, and poorest estate, and meanest condition, to whom God hath imparted and vouchsafed this mercy to believe in Christ, and to be a member of his body, and to be in the number of true believers.  

Use 1  The Doctrine being made evident, the Uses will be as apparent. First, seeing we are bound to love the lowest in the Church that belong to Christ, we learn that our affections must be carried most earnestly, and in the greatest measure to those that have the greatest measure of heavenly graces, not regarding Riches, or Kindred, or outward respects, before the other. It is a sound and sanctified love that is wrought in us toward those that are faithful. The Apostle in this place, was so far from being ashamed of Onesimus converted to Christ, and gained to the Gospel, though he were a Servant, and had been a Thief and a Runagate, that he glorieth in his Faith, rejoiceth in his Conversion, accounteth him as his Son, and respecteth him as his own bowels. This affection no less than fatherly toward him, he expresseth afterward, 
d Verse 16, 17  Receive him, not now as a Servant, but above a servant, even as a Brother beloved, specially to me, how much more than unto thee, both in the Flesh, and in the Lord? If therefore thou count our things common, receive him as myself. He saw in this man being a Proselyte, newly converted to the Faith, such fruits of sanctification, as seals of his conversion, that he loved him most dearly, and sought by all means to procure favour for him with his Master. Whatsoever the former life of men hath been, when once they make Conscience of their ways, beginning to lead an holy life, and to blot out the infamy & reproach of their conversation led in the time of their ignorance, it is our duty to begin to love them as entirely as our Brethren in Christ, and as children with us of the same Father.  
The practice hereof we see in Christ our Saviour, and have this instruction given us from his own mouth, Matthew 12. when it was told him, as he was preaching his word to the multitude that came to hear him, that his Mother and brethren stood without, desiring to speak with him, he answered, 
e Math 12, 48  Who is my Mother, and who are my Brethren? And he stretched forth his hand toward his Disciples, and said, Behold my Mother and my Brethren: for whosoever shall do my Father's will which is in heaven, the same is my Brother, and Sister, and Mother. To this purpose the Prophet David speaketh, 
f Psal. 16, 1.  All my delight is in the Saints that are upon the earth. The Godly must be most dear unto us, and we are bound to be kind to them, as to our Kin. For if they ought to be unto every one of us, as the Mother & brethren, yea as the flesh & members of Christ, they ought not to be neglected or contemned, but to be cherished. Hereby 
g 1 john 3, 14.  we shall know that we are translated from death to life, if we love the brethren. On the other side, we ought to mourn and lament for such as remain in ignorance of God, lie under the dominion of sin, and continue in the profaneness and abominations of their youth. It is noted by the Prophet, 
h Psal 1●9, 136 Luk ●9. 41. Phillip 3, 18.  that his eyes gushed out with rivers of waters because they kept not the law of God. Christ jesus mourned for the hardness of heart that appeared in his hearnrs, he wept for jerusalem when he came near unto it. Righteous Lot was vexed day by day, when he beheld the unclean conversation of the sinful Sodomites. The Apostle told the Phillippians of vain walkers, and that with tears, that they are the enemies of the Cross of Christ. We see by common and daily experience, when any of our friends and familiars are dead or lie at the point of death, a natural affection toward them causeth us to weep and lament for them, and draweth oftentimes from us abundance of tears; how much more ought it to go near us, and make us sob and sigh from the very depth and bottom of our hearts to see our brethren lie dead in sin, and as it were rotting in the Grave of their corruptions, or else to walk in the paths of death that bring with it certain destruction and eternal damnation. If a man should come into a field where he should behold thousands slain with the sword, wallowing in their blood, and others having received their death's wound to languish in pain and to strive and struggle for life, who would not account it a lamentable show and most pitiful sight? But thus is it with us, and this is the condition of many thousands that glory that they abide in health, and yet are most dangerously sick and diseased; that think they are alive, and yet behold they are a company of dead carcases, that boast they are far from the Gates of death, and yet (alas) they lie gaping and gasping for breath which is ready to be gone? If there be in us any life of God's spirit, or any love of Godliness, it cannot but grieve our souls to behold the desolations that are in the earth, 
i Revel 3, 2. 1 Tim 5, 6. Mat 8 22.  and the languishing of many ready to die; nay, which are already dead in sin, and stink in the nostrils of God and man. For as a man having escaped shipwreck and gotten into an Haven and Harbour, rejoiceth in his own safety, and comforteth himself in his deliverance, but when he beholdeth the misery of his brother suffering shipwreck and cast away by the violence of the storms and Tempests that beat upon his bark, which drown both it and him in the Seas, he cannot but greatly be grieved, and exceedingly perplexed. So ought it to be with us, howsoever the escaping from the filthiness of the world, and the uniting of us with Christ our head, doth breed in us matter of great joy, and may worthily cause us to rejoice, yet when we see the bondage of our brethren under 
k 1 Pet 2, 19  sin, and the ruins into which they are come, it cannot but work in us great anguish of spirit. If we perceive them to wander out of the way and to go astray from the simplicity of the Gospel and from the fold of Christ and fellowship of the faithful, it is our part to turn them back and to gather them home. For how 
l Math 18, 12.  think ye? If a man have an hundred sheep, and one of them be gone astray, doth he not leave ninety and nine, and go into the Mountains, and seek that which is gone astray? and if so be that he find it, verily I say unto you, he rejoiceth more of that sheep, then of the ninety and nine which went not astray, so is it not the will of your father which is in Heaven, that one of these little ones should perish. This love toward the lowest that are converted to the faith and coupled to Christ, reproveth two sorts of men. First, such as are ashamed of the poor Saints, who being without the comfort of friends, but not without contempt of the world, are not regarded or esteemed. He that despiseth his poor brother redeemed with the blood of Christ, would also despise and despite Christ himself if he walked upon the earth. He that honoureth not a faithful man of low degree, doth dishonour the faith itself and reproacheth the Gospel that he professeth; yea, he despiseth the Church, and shameth such as are members of it. This the Apostle james teacheth, 
m jam 2, 2.  If there come into your company a man with a Gold Ring and in goodly apparel, and there come in also apoore man in vile raiment, and ye have a respect to him that weareth the gay clothing, and say unto him, Sat thou here in a goodly place: and say unto the poor, Stand thou there, or sit here under my Footstool. Are ye not partial in yourselves, and become judges of evil thoughts? The needy servants of God and poor afflicted Saints are ashamed and blamed of the world, they are scorned and scoffed at by the ungodly: shall we then, that are of the same Religion, profession, and communion, join hand in hand with them, and contemn the faithful that deserve to be honoured; thereby adding more sorrow to their affliction, and doubling the misery that is upon them. For it must needs lie heavy upon them and even oppress them with anguish, to find this measure at our hands, of whom they looked for comfort and counsel. This appeareth in the saying of the Prophet, 
n Psal 55, 12.  Surely mine enemy did not defame me, for I could have borne it, neither did mine adversary exalt himself against me, for I would have hid me from him, but it was thou (O man) even my companion, my guide, and my familiar. It is made a note and mark whereby we may try ourselves whether we belong to the Church of God, and shall be received into the Kingdom of glory, 
o Psal 15, 4.  that a vile person is contemned in their eyes, but they honour them that fear the Lord. But the practice of many men is directly contrary, who as they are of this world, they magnify and make much of the ungodly, but tread and trample under their feet the Children of God, as if they were a thing of no value. The Apostle blameth the Corinthians, and noteth it as a blot and blemish in them, 
p 1 Cor 11, 22  that they put the poor to shame, separating themselves from them, and refusing to partake the supper of the Lord with them.  
Secondly, it reproveth such as contemn those that have once sinned and fallen into gross and grievous sins, and albeit they be come out of the mire in which they wallowed, and renounce the wickedness in which they walked, yet they always remember them to their reproach, and speak of them to their infamy. But when once their sins become bitter unto them, and they have given good Testimony of their unfeigned repentance, we must not be unmerciful and without compassion toward them, 
q Gal 6, 1, 2.  but rather restore them with the spirit of meekness, considering ourselves, lest we also be tempted. The former failings in faith or obedience are not to be objected, or they rejected with reproach after repentance. God remembreth their sins no more, and therefore we ought to forgive and forget them. They that truly turn unto God, and repent of their sins from the bottom of their hearts, have blotted out the stain of it before men, and must be esteemed of us, as if they had not fallen or offended. For even as the Prophet teacheth, 
r Ezek 18, 21, 24.  that if the Righteous turn away from his righteousness, and commit iniquity, all the righteousness that he hath done, shall not be mentioned, but in the transgression that he hath committed, and in the sin that he hath sinned, in them he shall die: so if the wicked shall return from all his sins that he hath committed, and keep all the statutes of God, and do that which is lawful and right, he shall surely live and shall not die, all his transgressions that he hath committed, they shall not be mentioned unto him, but in his righteousness that he hath done he shall live. Sin indeed bringeth a wound with it, but when once repentance cometh, the wound is cured, and the scar is healed, and the remembrance of it is abolished, for God will blot it out of his book of remembrance.  

Use 2.  Secondly, seeing every member of Christ must be much esteemed, be he never so mean, it teacheth us not to have the religion of God & the faith of Christ in acceptation of persons. We must esteem of the faith that is grounded on our Lord jesus Christ simply, according to the excellency and sincerity thereof, and not regard it, in one more, and in an other less, according to the condition of one above another in outward things. This corrupt opinion and deceitful judgement is reproved by the Apostle james in his Epistle 
s jam 2, 1.  Chap. 2. My brethren have not the faith of our Lord jesus Christ in respect of persons. Where he teacheth, that the profession of the faith ought to be esteemed with a single eye and a simple affection, and that partial affection of one before another is to be avoided. 
Objection.  But may we not prefer one before another, and is it unlawful to have respect of degrees among men? may I not honour a wicked man with honour due to him, and set up the ungodly in higher place above the Godly? 
Answer.  yes, in outward respects every one is to be advanced and reverenced according to his calling without respect of his Godliness or ungodliness; of his Religion or superstition; of his faith or infidelity. For to whomsoever God hath given pre-eminence, it is our duty to yield them obedience. A wicked father is to be honoured no less than a Godly, an hard Master is to be feared no less than a gentle, a wicked Prince is to be served no less than a faithful. It is God's Ordinance that hath lifted them up above others. The purpose of the Apostle is not to take away, no not from evil men their external dignity, or to draw others to deny them duty, but his meaning is, that we ought not to measure the soundness of faith, or the truth of Religion, by outward prerogatives, or to conclude that such have a right profession and true belief, because they have Riches, and are men of authority; and the faith of others contemned, because they are poor in goods, few in number, weak in strength, low in degree, base in birth, and mean in all outward things, which are greatly accounted off in the world. This reproveth such as stand upon men's outward persons, and make the quality and condition of the outward appearance a rule to try and examine their faith and Religion. These are such as build upon the Sand, and set their house upon a slight and slender foundation, which is soon shaken and suddenly falleth to the ground. These are such as measure the matters of faith by the deceitful line of men's persons. Hence it is, that if a man persuade his brother that he holdeth an error, and move him to embrace the truth, though he be convinced by the Testimony of the Prophets and Apostles, yet he will readily reply and answer; you are not learned, you are no Scholar, you have not been at the University, other great men are of another mind, who are before you in age, above you in knowledge, and beyond you in judgement. Exhort a man in these days to hear the word with all diligence, and to attend unto it with all carefulness, as to the Ordinance of God, and the ordinary means to work in us salvation, 
t john 8.  tell him that he that is of God must hear God's word, 
u jam 1, 19  show him that every man should be swift to hear, slow to speak, and slow to wrath, 
x 1 Pet 2, 2.  convince his conscience that he must desire the sincere milk of the word that he might grow thereby, he is wise in his own conceit to shift off all these instructions, and to deceive himself: saying, If this were so needful and necessary a duty, we should not have so many great men, and rich men, neglect the word: They like not this so much preaching and preciseness, we see such are great Clerks and profound Divines do preach seldom, some once or twice a year, others once a month, why cannot we be content to follow them? They know their duty they read the Scriptures, they are deep learned men, they would preach oftener, if it were required of us to hear oftener? These are they that build upon men, and think to excuse themselves by other men's corrupt examples. These are they that look only to others, and rejoice to follow a multitude to do evil. These are they that are like to the pharisees mentioned in the Gospel, who said to their Officers sent out to apprehend Christ, returning empty again, 
y john 7, 47.  Are ye also deceived? do any of the Rulers believe in him, or of the pharisees? but this people which know not the Law are cursed. We must not, hang upon the pleasure of men, though they be great in the world, noble in birth, rich in wealth, high in calling, many in number, mighty in strength, glorious in account and reputation of others. We must consider, not so much whether great and learned men like and approve of it, as whether it be agreeable to the truth of the word of God or not. One man defending a truth is to be preferred before an hundredth others, holding and upholding an error or heresy, and we are rather to believe 
z Luther. lib contra Henr. Octa. Panormitan. 'tis de elect can. Significasti.  a poor and silly man grounding himself upon the scriptures, before a thousand Doctors building upon human Traditions and unwritten verities. If these men that are blind themselves, and look upon all things through other men's spectacles, had lived in the days of Eliah, Micaiah, and jeremy, when the truth of God was so often contradicted and overswayed by multitudes of men, 
a 1 King 18, 19, and 22, 6.  when for one true Prophet of God there were five hundredth false Prophets, whom would they have believed? whom would they have received? whom would they have condemned? It would have gone hard with the truth and been evil spoken off by the evil mouths and malicious tongues of these partial judges. They would have said, Eliah is but one, the Prophets against him are many, are not they liker to see the truth than he? Thus the faith of Christ and pure Religion is not weighed in the balance of the Sanctuary, nor measured with a just Ephah and a true Hin, but with false weights and deceitful balances, which are an abomination unto the Lord. In all causes and questions that rise, the word of God must judge.  

Use 3.  Thirdly, this giveth comfort and contentment to the meanest & smallest of God's Saints, and putteth them in remembrance not to be discomforted and out of heart for their mean calling or for their low estate, for they are nothing the less regarded of God or to be esteemed of his Church. They have as great an interest in all God's blessings, as the richest sort, and many times a greater; they have as great a portion in Christ, as the mightiest men, and many times a greater. For God 
b Luk 1, 52, 53.  hath put down the mighty from their seats and exalted them of low degree, he hath filled the hungry with good things, and sent away the rich empty. What grace of God, what means of salvation, is hidden from these poor little ones, so accounted off by the men of this world? They have interest in the word and Sacraments, they have free access to come into the glorious presence of God, to pray unto him, and to pour out their supplications before him, as well as they that swell with riches and abound in earthly things. When God had made a covenant with Abraham, and planted his Church in his family, he gave Circumcision as a sign and seal thereof, not only to Abraham, but to all his house, and commanded him to Circumcise 
c Gen 17, 26, 27.  not only himself and his seed, but all the men of his household, both borne in his house, and bought with money of the stranger. Whereby we see, that the lowest of his servants and bondmen that belonged unto him, have as great right to the Covenant, and as good a Title to the promises of God as he had; in as much as they were assured by the commandment of God, that the visible sign that was in their flesh was not in vain. The like we see in the Apostle writing to the Corinthians, 
d 1 Cor 10, 1, 2, 3, 4.  Moreover brethren, I would not have you ignorant, that all our fathers were under that Cloud, and all passed through that Sea, and were all baptised unto Moses in that Cloud and in that Sea, and did all eat the same spiritual meat, and did all drink the same spiritual drink, for they drank of the spiritual Rock that followed them, and the Rock was Christ. This people was a great body standing of many members, some of them were the Elders of the people, and the heads of the families, others were of the lower sort and of inferior degree, yet they had alike privilege in the Sacraments, and the Apostle five times remembreth that all of them were partakers of them. This is it that 
e 1 Cor 7, 21. 22.  made him say in another place, Art thou called being a setuant? Care not for it; for he that is called in the Lord being a servant, is the Lords freeman; likewise also, he that is called being free, is Christ's servant. We see this in the members of our natural bodies, some members are more high and honourable than others, yet none are contemned. We have a care, not only of the head and hart, of the hands and lively parts, but of the least and smallest that belong to the body; 
e 1 Cor 12, 22 23, 24, 25.  Yea, much rather those Members of the body which seem to be more feeble are necessary: and upon those Members of the Body which we think most unhonest, put we more honesty on, and our uncomely parts have more comeliness on: for our comely parts need it not, but GOD hath tempered the body together, and hath given the more Honour to that part which lacked, lest there should be any division in the body, but that the Members should have the same care one for another. So ought none that belong to Christ jesus to be neglected. He contemneth Christ himself, whosoever contemneth the least member that belongeth unto him. This Christ our Saviour showeth, 
f Math. 18, 6.  Whosoever shall offend one of these little ones which believe in me, it were better for him ehat a Millstone were hanged about his Neck, and that he were drowned in the depth of the Sea. As this causeth contentment in the poor, so it worketh Humility in the rich, considering that their Honour, Wealth, Authority, and such like privileges of the flesh, cannot commend the more to God, or to the Saints, but their soundness in Faith, and sincerity in life, according to the saying of the Apostle james, 
g jam. 1, 9, 10  Let the Brother of low degree, rejoice in that he is exalted. Again, He that is rich in that he is made low, for as the flower of the grass shall be vanish away. The poorest man that is of base account and reckoning in the World, hath as great and as good a Title to Christ, as the greatest men that be. They have not so great a portion in outward blessings, but they have as great a part in Heavenly Graces. He that hath Christ is a Rich man, he bringeth with him all things else; for in him are hid, all treasures which we are bound to seek after. He that wanteth Christ, 
h revel. 3, 17.  is a poor beggar, if he had his house full of Silver and Gold, and possessed Mountains of Pearls and precious Stones. The Apostle teacheth, 
i Gal. 3, 29.  that If we be Christ's, than we are Abraham's seed, and heirs by promise; so, that the poorest person that is in the Church, if he believe in Christ, is in the place of Abraham, and succeed him in the inheritance of the Kingdom of Heaven, which is a greater Honour and preferment unto them, than the want of outward benefits can bring abasement. This is a most worthy and excellent comfort, whereof we shall be assured, if we walk in the steps of faithful Abraham, if we repent and believe in Christ, and walk worthy of our calling.  
[I beseech thee for my Son Onesimus.] The party for whom the Apostle entreateth, is in these words both named and described. He is described, first by relation, when he calleth him His Son; secondly, by the means and manner how he is his son, by a spiritual generation, through the immortal seed of the Gospel, and through the ministry of the word in the time of his restraint and imprisonment at Rome. Touching the former point, which is the Title given unto Onesimus, he esteemeth him as his Son, and therefore accounteth himself as his Father. If then Onesimus be his son, the Apostle must needs be his Father; and if Paul be his Father, he must needs be his son. For the Father & the Son have mutual reference one to another, & cannot consist one without the other. 
Doctrine 2. The same affection that is between the Father and the Son, aught to be between the Minister & the people.  We learn from this name given unto Onesimus converted to the Faith, that there ought to be the same affection between the Pastor and the people, which is between the Father and the Son. The same love that is between Parents and their children, aught to be between the Shepherd and his flock, between the Steward & the household, between the Master & the Scholar, between the Minister & the people, between him that winneth, and them that are won to the Faith of the Gospel. The Apostle Paul writing to Timothy and Titus, calleth them his 
k 1 Tim. 1, 2. & 2 Tim. 1, 2. & Titus 1, 4.  natural and beloved sons, according to the common Faith, because he had begotten them by the seed of the Gospel to be the Children of God, without which new birth, they could not belong to his kingdom. So, when the King of Israel came to the Prophet Elisha, who lay sick in his bed, he wept upon his face, and said, 
l 2 Kin. 13, 14.  O my Father, my Father, the Chariot of Israel, and the Horsemen of the same. Likewise, john writing unto his beloved Gaius, declareth that he rejoiced greatly when the brethren came & testified how he walked in the truth, and addeth; 
m 3 john 4.  I have no greater joy than these, to hear that my sons walk in verity. And Paul writing to the Corinthians, toucheth this at large, 
n 1 Cor. 4, 14, 15.  I writ not these things to shame you, but as my beloved children I admonish you; for though ye have ten thousand instructors in Christ, yet have ye not many fathers, for in Christ jesus I have begotten you through the Gospel. To this purpose he also speaketh to the Thessalonians, 
o 1 Thess. 2, 7, 8, 11, 12.  We were gentle among you, even as a Nurse cherisheth her children: Thus being affectioned toward you, our good will was to have dealt unto you, not the Gospel of GOD only, but also our own souls, because ye were dear unto us. And afterwards in the same Chapter, Ye know how that we exhorted you, and comforted, & besought every one of you (as a Father his children) that ye would walk worthy of God, who hath called you unto his kingdom and glory. These allegations are so many witnesses of this doctrine, teaching that it is a most tender affection of Love and compassion that ought to be between him that teacheth, and them that are taught in the word.  

Reason 1.  This will farther appear by the Reasons whereby it is confirmed unto our Consciences. First, the Ministers of God give as a being in Christ, and consequently to be the children of God, which is the best being and birth that can be bestowed upon us, the word of God being the precious and immortal seed, and they by teaching and applying it, are the Instruments, whereby through God's blessing we are begotten to be new borne babes in Christ, and of the children of men, or rather the children of the Devil, are made the sons and daughters of almighty God. Hence it is, that the Apostle saith, 
p 1 Cor. 4, 15.  In Christ jesus I have begotten you through the Gospel. And Peter in his first Epistle showeth, 
q 1 Pet. 1, 23.  That we are borne again, not of mortal seed, but of immortal, by the word of God, who liveth and endureth for ever. So then, by their Ministry we are made alive, that before were dead; we are made sons that before were enemies; we are made Citizens that before were strangers; we are made heirs, that before were Aliens.  

Reason 2.  Secondly, the Ministers of the Gospel are as our Mothers, and do conceive us in their womb, travel with us in pain, and bring us forth as with labour of Childbed, to fashion us in grace, and to perfect us in Christ. We know the Sorrows, the Pains, the Passions, and the perils of a Woman's travail to be exceeding great: so the measure of the Ministerial pains and labour is marvelous great, 
r 2 Cor. 11, 23  which the Apostle expresseth, 2 Cor. 11, 23. He endured labours abundantly, stripes unmeasurably, imprisonment plenteously, the danger of death continually. Eliah, being raised up of God to restore Religion, to pull down Idolatry, to destroy Baal's Priests, and to set himself against the enemies of God, was at length so worn with care, so wasted with sorrows, and so wearied in this business, 
s 1 King. 19, 4.  that he desired the Lord to take him out of the world, saying; It is now enough, O Lord, take my soul, for I am no better than my Fathers.  
The pains and perplexity of the Prophet Esay, made him cry out aloud with great anguish of spirit, 
t Esay.  My leunnesse, my leaunesse. So jeremy crieth out, 
u jer. 4, 19,  My belly, my belly, I am pained at the very heart, mine heart is troubled within me; declaring thereby, that his gripings and griefs in his ministery were so great, that they were like the pains of a vehement Colic. Likewise the Apostle, being careful to bring back the Galathians to the truth of the Gospel which they had forsaken, saith; 
x Gal. 4, 19  My little children, of whom I travel in birth again, till Christ be form in you; meaning, that he endured much trouble, and sustained great pains, to fit them & frame them to God's kingdom. Seeing then, the Ministers of Christ be as spiritual Fathers and Mothers; Fathers to beget us, and Mothers to bear us, and bring us forth, we may conclude, that the Pastors and people have as near a conjunction between them, as Parents and their children.  
But because somewhat may be objected against this truth, we will remove those doubts, and take away those Objections, before we proceed any further, or handle the Uses that are to be learned of us. 
Objection 1.  First, our Saviour sayeth, Math. 23, 9 Call no man your Father upon the earth, 
y Mat. 23, 9, 10  for there is but one your Father, which is in heaven: Be not called Doctors, for one is your Doctor, even Christ. If then, God only be our Father, and no man is to be called by this name, either we must account the Ministers Gods, which were blasphemy; or debar and deny them this Title, which were contrary unto other Scriptures. 
Answer.  I answer, Christ doth not in these words forbidden the denomination, but restrain the ambition of men, as appeareth by the conclusion of the words, Verse 12. Whosoever will exalt himself shall be brought low, and whosoever will humble himself shall be exalted. Hence it is, that the Apostle calleth himself 
z 1 Tim. 2, 7, 1 Cor. 4, 15.  as well the Doctor of the Gentiles, as the Father of the Corinthians. It is one thing to have the name, and another thing greedily to hunt after it, and proudly to challenge it to ourselves. Besides, touching the fountain of our first birth, and the foundation of our faith and regeneration; he is our only Father, we ascribe it to no man upon the earth. But even as touching our natural being, he hath ordained subordinate causes as his Instruments and fellow-workers, to beget us, and bring us into this world, and to give us life, 
a Exod. 20, 12.  whom he doth honour with the titles of Fathers and Mother. So touching our new birth, although it be the sole work of the spirit, and therefore proper to God, yet because he worketh it by the word & Sacraments, the preaching and dispensation whereof, he hath committed to the Ministers, and appointed to be conveyed to men by their means, he doth communicate to them the appellation of Fathers, as those whom he useth, to bring us & beget us unto God. So then, Paul so giveth himself the name of Father, as that he neither robbeth God, nor taketh from him the least jot of the honour that is due to his name. For it is a common rule, that they are not contrary, which are subordinate. When one is under another, and inferiorly ordered & ordained to another, there is a good agreement between them. God is the choice cause, Paul is the Instrumental.  

Objection 2.  Again, the Apostle depresseth and derogateth from the ministery, and saith, 
b 1 Cor, 3, 6, 7  I have planted, Apollo's watered, but God gave the increase. So then, neither is he that planteth any thing, neither he that watereth, but God that giveth the increase. How then doth it come to pass, that he doth there so much debase them, and here so greatly honour them, as to make them fellow workers, yea, fellow-fathers with God? He may seem to be unconstant as a Reed shaken with the wind, and to lift up and cast down at his own pleasure. 
Answer.  I answer, the contrariety is not in the words of the Apostle, the difference is in the persons with whom he dealeth, and to whom he writeth. So there seemeth a contradiction between Paul and james, in the matters of Faith and Goodworks, 
c Rom. 3, 20. james 2, 24. Gal. 2, 16.  Paul saith, We are not justified by works; james, saith, We are justified by Works; Paul saith, We are not justified but by Faith; james sayeth, We are not justified by Faith only. Hear is a show of dissension, but it is only in show, not in truth: for then, in one of them should be no truth. The Reason why they use a different order of teaching, is the diversity of the Scholars, which they instructed, and the contrary affection of such as they taught and informed. Paul had to do with justiciaries that sought to be justified partly by faith, and partly by works; partly by Christ, & partly by themselves; partly by somewhat in another, and partly by somewhat in themselves; partly by the merits of another, and partly by their own strength and merits. james had not to do with such persons, but with Libertines and lose livers, which confessed in words free justification through Faith in Christ, yet they were deceived and had not learned, that all those that are justified, are also sanctified, that all that are in Christ, are become new Creatures, that they are borne anew, and walk not after the flesh, but after the spirit, and therefore thought works needless and fruitless. Thus Paul dealt in this place. If at any time he saw so much honour given to the Ministers, as that God's honour was diminished, or any way obscured, and so he rob of his glory; then he pulled down their estimation, that God might have his right, and be unto us all in all. But if on the other side, they were debased and disgraced (as in these days they are) whereby the word also was abhorred, and God, the Author of it, and the ordainer of them dishonoured; they ought to have their due, they are to magnify their office, and to be esteemed as the Ministers of Christ. As for example, when we have to deal either with the Anabaptists, that wait for revelations, and utterly reject the Ministry & Ministers of the word, or with those profane Atheists of our time, who contemn them, and count them idle and of no use, and so have no regard of them, or respect unto them: we are to show in what an high calling God hath seated them. He saith of them, 
d Math. 10, 20  It is not you that speak, but the spirit in you. He saith of them, He that heareth you, heareth me; and he that despiseth you, despiseth me. He saith of them, Whose sins ye remit, they are remitted; & whose sins ye retain, they are retained. This serveth to stop the mouths of carnal men, and alloweth us to know ourselves, when the world will not know us, or acknowledge us. But when we have to deal with those of the Church of Rome, who make their Pope a God on earth, and set their Cardinals and Clergy above the word, we are to be taught what the Ministry is of itself, being separated from the spirit of God; an empty sound without force, and a bare Instrument without effect in the hand of the workman, that can do nothing of itself, but as it is used and applied by the workman. Thus much of the removing of such Objections, as might hinder the use and profit of this Doctrine.  

Use 1.  Now let us come to consider the Uses, which are either general, belonging jointly both to the Pastors & people; or special, belonging to either of them. First, seeing the Minister and people ought to love as Father and Son, it teacheth them to cut off all occasions of discord and division, and to nourish love and mutual concord one with another. It may be many occasions may arise, which if by wisdom they be not smothered and suppressed in the beginning, they are as little sparks that quickly break out into a flame, and the flame suffered to continue consumeth all things that are near unto it. We must show ourselves ready to bring water to quench this fire. We must stop the Floodgates, that the streams of contention do not overflow, and in the end drown us as in the deep waters. It is a deceitful snare, and wonderful subtlety of Satan, to cast matters of dissension between the Minister and people (as it were a bone to gnaw upon) that so though the word be among them, yet that it may by that means be with less fruit and profit with them. Well doth this enemy of mankind know, that where there is hatred to the person, there can be no love to his preaching: and where there is desire of contention, there can be no hope of edification. For whom the people hate, they regard not to hear; and where there is no liking to the man, there will follow a loathing of his Ministry. We see this in the example of Ahab toward Eliah and Micaiah, 
e 1 Kin. 21, 19 20. & 22, 7, 8.  whom he hated to the death, and professeth his enmity toward them, and therefore despised the word that came from their mouths. When Eliah reproved him for killing of Naboth, and taking possession of the Vineyard, he said, Hast thou found me, O mine enemy? So when jehoshaphat asked, if there were not a Prophet of the Lord that they might inquire of him, Ahab who had sold himself to work wickedness in the sight of the Lord, answered; There is yet one man, Michaiah the Son of Imlah, by whom we may ask counsel of the Lord, but I hate him, for he doth not prophesy good unto me, but evil. Where we see, he hated the Prophet, and therefore abhorred his prophesy, and regarded not to have him in his presence. We may behold this in the example of the Scribes and Pharisees toward Paul, they could not abide him nor his doctrine, so that he was employed principally among the Gentiles. On the other side, as the people love the Ministers from the heart, so for the most part they profit by them. The Apostle giveth this Testimony of the Galathians, that they loved him exceedingly, and therefore regarded his Doctrine accordingly, 
f Gal. 4, 14, 15  The trial of me which was in my flesh ye despised not, neither abhorred; but ye received me as an Angel of GOD, yea, as Christ jesus: what was then your felicity? For I bear ye record, that if it had been possible, ye would have plucked out your own eyes, and have given them unto me. Hence it is, that Christ and his Apostles labour to plant this truth, and to settle this persuasion in the hearts of those whom they taught, that they were dearly beloved to them. When the Disciples were afraid at Christ's words, he answered again & said unto them, 
g Mark 10, 24  Children, how hard is it for them that trust in riches, to enter into the kingdom of God. So the Prophet Esay speaketh, 
h Esay 8, 18.  Behold, I and the children whom the Lord hath given me, are as signs and as wonders in Israel.  
Thus do the Apostles writ in this manner to the Churches, calling them beloved brethren, and dear children. As we have loving words in our mouths, so we should have loving affections in our hearts. It is a pitiful sight, & lamentable condition, when the Pastor in any place setteth himself against the people, and the people against the Pastor; when they that should love together as Father and Son, do wrangle together as Cats and Dogs, and are ever snarling and biting one of another. If a private house be divided against itself, it cannot stand; so, if a particular Church, be in a bitter mutiny, it runneth to ruin, and is miserably torn in pieces. It is a great praise of that congregation, where they are at peace and unity, join together in the word & Sacraments, and sing the Psalms and songs of God, to his endless praise. It is a comfortable thing, when the people rejoice in their Minister, & the Minister in his people: when the people desire and delight in the company of their Minister, and the Minister in the company of his people, and so take comfort in the sweet society one of another. This reproveth those, that upon every slight occasion, for every slender profit, yea for every toy & trifle, follow suits of Law, and bring actions of trespass one against another, whereby they trouble not only their neighbours at home, but the Country abroad. These have forgotten the words of Abraham to Lot, when a debate arose among their Herdsmen, 
i Gen. 13, 8.  Let there be no strife, I pray thee, between thee & me, neither between mine Herdsmen, and thine Herdsmen, for we are brethren. It is therefore a great shame and reproach to hear of such jars and civil wars as are in many parishes. It is a plain argument that there is little love between them, and less good wrought among them. The Minister accounteth them not as his Sons and Daughters, he seeketh not to win them to the faith, he esteemeth them not as his Crown in the day of the Lord. On the other side, the people do not reverence their Minister as their father, but hate him as their enemy. God is not among such Ministers and people, but is gone far from them, and they are departed far from him. God is 
k 1 joh. 4, 16, 12.  love, & they that dwell in love, dwell in God, and God in them. If we love one another, God dwelleth in us, and his love is perfect in us. The Devil is the Father & fountain of all debate and hatred, 
c james 4. 16.  For where envying and strife is, there is sedition, and all manner of evil works. How then can we otherwise think, but that Satan beareth rule among them, and possesseth the chief hold of their hearts, seeing so small tokens of love, and so great fruits of the Old man, nay of the old Serpent, appear among them? Wherefore, to return thither from whence we began, we must remember the amiable names given to the Pastor and people, they must consider they are as Father and Son, nearly coupled and joined together, and thereby stir up themselves, and admonish one another of their duties, to open their hearts in love, and again to shut them up, that hatred have no entrance into them, hnd that malice do not abide in them.  

Use 2.  Secondly, these most loving Titles applied to the Minister and people, show the duties required of Pastors toward their charge, and teach them to love them as their children, to tender their good, to exhort them to lay up for themselves spiritual riches. Great is the love of Parents towards their Children. If the Child be sick or wayward, they do not cast him out of doors, or withdraw their affections from him. Hence it is, that Christ when he saw the people scattered abroad, and dispersed here and there as Sheep without a Shepherd, 
d Math. 9 36.  He had compassion upon them, and showed great love toward them. We see how Christ applieth this to the Conscience of Peter, & 
e john 21, 15, 16.  willeth him to try his love toward him, by feeding his Sheep and Lambs, thereby assuring him, that if he persuaded himself to love Christ jesus, and yet was not careful to teach his people, he deceived himself, and lied to the Holy-Ghost, who would find him out in his sin. This serveth to reprove sundry corruptions, and to meet with many abuses in the Ministers, that make them unworthy of the name of Fathers, and testify that their hearts are empty of this unfeigned love, that aught to be in them towards God's people, whom they should affect as dear Children. First, 
f What Nonresidency is.  it condemneth the wilful and ordinary absence of the Pastor from his flock that is committed to his care and charge, whereby the duties of teaching, and example of life, in his own person are neglected. True it is, there may just and lawful causes of the Pastor's absence sometimes fall out, so that the Church be not endamaged, but as far as is possible be sufficiently provided for: as sickness 
g Concil. Mogunt. Can. 25. August: epist. 138. Tripart. hist. lib 6. cap. 22.  of body, whereby he is restrained; Church affairs, whereby he is hindered; Persecution, whereby he is enforced to fly; Private affairs, whereby he is necessarily constrained for a time to be absent: but a wilful, long, and continued Nonresidency from that particular Congregation enjoined him to feed, is evidently convinced by many Reasons grounded upon the word of God, and the practice of the Church of Christ. The Scriptures of the old and new Testament, do directly forbid it. The Lord saith by his Prophet Esay, 
h Esay 61, 6. Ezek. 44, 8. Zac. 11, 16, 17  I have set Watchmen upon the walls, O jerusalem, which all the day, and all the night continually shall not cease; ye that are mindful of the Lord, keep not silence, and give him no rest, till he repair, and till he set up jerusalem the praise of the world. The Prophet Ezekiell is plentiful in this argument, who speaking of unfaithful Levites, saith; Ye have not kept the ordinances of mine holy things, but you yourselves have set others to take the charge of my Sanctuary. So the Prophet Zachary setteth down this as a great judgement of the Lord, I will raise up a Shepherd in the Land, which shall not look for the thnig that is lost, nor seek the tender Lambs, nor heal that which is hurt, nor feed that which standeth up; but he shall eat the flesh of the fat, and tear their Claws in pieces. It is noted of Solomon, 
i 1 Kings 6, 10 1 Chro. 28, 11, 12, 13, 19  when he builded the Temple to be the place of preaching and Prayer, (which he did according to the word of God) he also builded Houses and Chambers round about the Temple, & joined unto it, to teach the Priests and Levites that they should be near unto their charges.  
For this cause also it is expressed; 
k 1 Sa. 1, 9, 12  That Eli the Priest of God, sat at the door of the Tabernacle, to espy the manners, and to answer the doubts of those that came and resorted unto him. And the Apostle Paul expressing the Priest's function, saith; 
l 1 Cor. 9, 13.  They did minister about the holy things, and did wait at the altar: He 
m Prosedrevontes.  useth a word of great force and strength, that bindeth them to a continual residency and sitting at their charge. If we come to the New Testament, we shall see sundry directions, importing and implying the pastors presence with his people. The Apostle speaking to the Elders of Ephesus, 
n Act. 20. 28, 29.  saith; Take heed unto yourselves, and to all the Flock, whereof the holy Ghost hath made you Overseers, to feed the Church of God which he hath purchased with his own blood: for I know this, that after my departing, shall grievous Wolves enter in among you, not sparing the Flock. The Apostle Peter likewise exhorteth the Elders, 
o 1 Pet 5, 2, 3  Feed the Flock of God which dependeth upon you, caring for it, not by constraint, but willingly; not for filthy lucre, but of a ready mind. The Apostle to the Hebrews warneth the Church, 
p Heb. 1 3, 17.  To obey them that have the oversight of them, and submit themselves, for they watch for their Souls, as they that must give accounts. It is a great wonder, that negligent Pastors reading these places, and considering these charges laid upon their shoulders, can so easily shake them off, or so slightly pass them over, or so soon forget them. They may seem more than sufficient to convince them of want of love, of abundance of covetousness, of excess of idleness, of hardness of heart, of contempt of the word, which they should teach to others. A great and heavy judgement of God is upon them, that can pass over this duty without fear and trembling, that can see neither the danger of their own souls, nor the danger of the people's Souls through want of instruction.  
Again, the Titles given to the Ministers under the Gospel, as also to the Prophets and Priests under the Law, do urge diligence, faithfulness, and careful attendance; and consequently, the personal presence of the Pastor. They are called, 
q Ephe. 4, 11.  Shepherds, 
r Ezek. 33.  Watchmen, 
s Luke 12, 42.  Stewards, 
t Heb. 13, 17.  Captains, 
u 1 Cor. 3, 9  Builders, 
x 2 Cor. 5, 12.  Ambassadors, and such like; so that, though they teach oftentimes by themselves, and continually and constantly by others, they are not excused. The office of the Minister is set forth in the Picture of a Shepherd, who, by reason of the multitude of ravenous Wolus & other hurtful Beasts, keepeth watch day and night over his flock. He is a Watchman set in his watchtower to descry the enemy, and to give warning of the danger. He is a Steward to provide for the Family, and to give them their portion of meat in due season. He is a Captain of the Lords Host, to lead them into the obedience of godliness, and to go before them in example of life. He is a Builder, to frame them and fit them to be stones in the lords building. He is an Ambassador, to deliver the will of him that sent him, and to speak being called, as the words of God. These comparisons, as they serve to teach diligence and continuance in preaching, so they are forcible to press him to attend upon his charge, that attendeth upon him.  
Thirdly, the Apostle speaking of the office of the Minister, saith; 
y 2 Cor. 2, 16.  Who is sufficient for these things? When he hath done all he can, and employed himself to the utmost of his power, yet he shall come far short of his duty: how much more, when he is ordinarily absent from his charge, which requireth his ordinary presence?  
Fourthly, it is against the order of Nature, the rule of reason, and the law of justice, to take wages for that work which he doth not perform; and to eat where he doth not labour. It is a great wrong and injury done to those that labour in feeding the Flock, to be denied to eat of the Milk of the Flock: to do the service, and another to receive the reward: to take the Corn, and to give others the Straw: to sow spiritual things, and to be deprived of temporal things: to bear the burden, and to endure the heat of the day, and other to come and take away the penny and price for which they covenanted. It is a kind of theft to eat without labour, and to feed themselves without taking pains.  
Fiftly, the danger is very great, that groweth both to the Pastors and people, by this sin of absence and want of attendance. For if any of the Souls which belong unto their charge do perish through their negligence, and starve through want of food, they shall be arraigned as guilty of their death and destruction. The Prophet Ezekell setteth down the threatening of God, 
z Ezek. 33, 8.  When I shall say unto the wicked! O wicked man, thou shalt die the death, if thou dost not speak and admonish the wicked of his way, that wicked man shall die for his iniquity, but his blood will I require at thine hand. Hereunto accordeth the saying of Christ; 
a Math. 15, 14  If the Blind lead the Blind, both shall fall into the Ditch. The loss of the 
b jerom. epist. ad Furiam.  flock, is the reproach of the Shepherd: and the people's destruction, shall be the Pastor's confusion. And when the Pastor is absent, the people will soon decline, from zeal to coldness, fall from virtue to vice, turn from the worship of God to Idolatry, revolt from the works of piety, to damnable security. Let a man withhold his hand, and cease from sowing good seed, or under-sow his ground by sparing his Corn, Thistles and Weeds will spring up in stead thereof. Let a man have food withdrawn from him, and abstain from nourishment that feedeth the body, he shall be filled with wind, and fall into weakness. When Moses was absent from the Children of Istaell but forty days, while he was talking with God in the Mountain, 
c Exod. 32, 1.  they committed horrible Idolatry, and turned the glory of God into the similitude of a Calf that eateth hay. jehoash the King of judah 
d 2 King. 12, 2, 3. 2 Chro. 24, 17  did that which was good in the sight of the Lord, all his time that jehoiada the Priest was with him, and taught him: but after his death, both, King, and Princes, & people, left the house of the Lord God of their Fathers, and erected Groves, and served Idols, so that wrath came upon them, because of this their trespass. This also experience taught the Apostle in the Church of the Galathians: while he was present, 
e Gal. 4, 18, 20.  they kept the Faith, they turned neither to the right hand nor to the left, they did cleave to the Doctrine of Christ's Gospel: but when he was gone, the false Apostles entered, and took occasion by his absence, to sow tars among the Wheat, and to corrupt the truth with Leaven of false Doctrine. When the Shepherd is gone, the Wolves may safely enter into the Sheepfold, not sparing the Flock. When the Watchman is gone or fallen asleep, the Enemy may enter and sack the City. When the Husbandman that sowed good seed in his field is departed, 
f Math. 13 25  the envious man came and sowed Cockle and Darnell among the Corne. While the people have the presence and residence of their faithful Pastor to feed them, and to go in and out before them, both in Doctrine and example, yet such is the weakness of Flesh, the corruption of Nature, the strength of sin, the subtlety of the Enemy, the vanity of the world, the unconstancy of human things, that they are ready to fall and to give over; albeit I say that he be with them, and conversant among them, and remain in the midst of them? If then much evil be done while the Overseers are present, much more will be committed while they are absent, while there is none to stay them, while the Bridle is cast in their own necks. Thus Moses proveth that the people would corrupt themselves, and turn from the right way after his death, because they had been rebellious and stiffnecked he being alive. Deut. 31, 27, 29. I 
g Deut. 33.  know thy rebellion and thy stiffe-necke: behold, I being yet alive with you this day, ye are rebellious against the Lord: how much more than after my death?  
Sixtly, the necessity of having the presence of the Pastor continually to call upon the people, appeareth herein, because the danger of the Wolf is continual, and therefore the use of the Shepherd is continual. The Apostle telleth the Elders of Ephesus, 
h Acts 20, 29.  That he knoweth this, that aftcr his departing, grievous Wolves would enter in among them, not sparing the Flock. Besides, Satan is busy in tempting, subtle in undermining, crafty in deceiving, malicious in spoiling, and cruel in destroying: he compasseth the earth too and and fro, and walketh up and down in it. Now, the more diligent the spiritual enemy is, the more violent and watchful ought the Pastor to be. If the good man of the House knew at what hour the Thief would come to rob and to steal, doubtless he would watch, and not suffer his house to be broken down. Hence it is that Peter saith; Be sober and watch, 
i 1 Pet. 5, 8  for your adversary the Devil as a roaring Lion, walketh about seeking whom he may devour. And surely this is the cause, that in some places the people are defiled with all abominations; in other places they are perverted and seduced by jesuits and Seminary Priests, and in all places grow cold and careless in Religion, because they want means to guide them and stay them in the right way, they have not zealous Pastors to stir them up to godliness, and to drive away the Wolf far from them.  
Seventhly, it is of evil report, a note of covetousness, or evil suspicion of it, and giveth great offence to the Church of God. For where there is an unnecessary absence of the Minister from his cure and charge, he giveth occasion to suspect, that he rather desireth to feed upon them, then to feed them: to seek theirs, then them: to prey upon them, then to pray with them: to possess their goods, then to win their Souls. We are commanded to abstain from all appearance of evil. And the Apostle approveth his Ministry to the consciences of the Corinthians by this, 
k 2 Cor. 12, 14  That he sought not theirs, but them.  
Eightly, the inconvenience is great that cometh by this absence, it is the cause of a Vagrant, in-sufficient, idle, and reproachful Ministry, and an evident occasion of keeping out of sufficient men and able Workmen, both able and apt to teach, and of impoverishing such as are already entered. This is the cause of many wandering Levites, and of sundry that sit idle for want of employment.  
Lastly, this ordinary absence is against the Statutes of Princes, and the decrees of Counsels, holden not only in the most pure times, but in the most palpable times, even as it were at midnight, when the whole earth was over-shaddowed with darkness. These appointed 
l Conci. Antioch can. 17. Conc. Sardi c. 14. Can si quis vult dist. 39 Conc. Calsid. can. 10. Conc. Trid. sess. 7. ca 8.  many Cannons and Constitutions, charging the Minister to be resident in God's Tabernacle, not to be absent from his Parish, lest he lose that excellent Talon which God hath bestowed upon him: appointing that no man should be ordained Minister of two Churches, but limiting him to remain in that, unto which he was first called. If any be called to another charge, let him simply give over the former, and claim no interest in it. If any be otherwise, he shall be prohibited from the Lords Table, and be excommunicated.  
Hitherto we have showed the necessity of the pastors presence, and opened the reasons whereby it is confirmed and strengthened. Now it remaineth to answer such objections 
m Objections brought to justify the Pastor's absence.  as are brought, to justify the ordinary absence from the charge which he hath taken upon him. There are many things brought and alleged to warrant this absence. Solomon teacheth, that the Sluggard is wiser in his own conceit, than seven men that can render a reason. The causes that are pretended to excuse and defend the pastors absence, are taken partly from the holy Scripture, and partly from natural reason. 
Objection 1.  First, they say it was lawful and lawfully practised in Epaphras, who was the Minister of the Colossians; yea, a faithful Minister, yet absent from that Church. Col. 1, 7. and 4, 12. The like might be said of Epaphroditus absent from the Phillippians. 
Answer.  I answer, first it doth not appear plainly and directly, that they were the Pastors of those Churches; rather it seemeth they were Evangelists, that went from place to place, and always seconded the labours of the Apostles. For it is to be thought that Archippus 
n Col. 4.  was the Pastor of the Colossians, who is charged to look to his Ministry that he had received in the Lord, that he fulfil it. Secondly, their absence was not wilful and ordinary, but they were employed by the necessary occasions of the Church, chosen and enjoined to dispatch the business thereof.  

Objection 2.  Again, they object that he which preacheth the Gospel, must live of the Gospel. 1 Cor. 9 but without joining Living to Living, as it were house to house, all cannot live by reason of the smallness and slenderness of the living, therefore it is tolerable in some. 
Answer.  I answer, the want of sufficient provision, cannot bring with it a sufficient toleration. It doth no more warrant the Act, then to do evil, that 
o Rom. 3, 8.  good may come thereof, whose damnation is just. If there be a roving Ministry among us, and a wandering up and down of such as offer their service for ten shekels of Silver, and a suit of apparel, and an ordinary allowance of meat and drink: it belongeth to the Magistrate to reform this disorder, and to redress this mischief. Thus it was among the jews in the Old Testament: but this misery and calamity fell upon them, 
p judg. 19, 1.  when there was no King in Israel. Secondly, it is better to take some other lawful means in such poverty of the Church, as to labour with the hands as 
q Act. 20, & 1. Thess. 3, 8.  Paul did, or to practise some other laudable science, which will be without offence to God or man..  

Objection 3  It is in his power to root up, that did plant: it belongeth to him to pull down, that did build: he can destroy, that doth preserve. But the positive Law of man appointed them their circuit and bounds, and consequently may order them as it thinketh, and may give leave of absence.  

Answer.  I answer, that Magistrates may not abrogate and abolish Laws constituted and conformed according to God's Laws. Again, the division of Parishes is not from men, but of God. For when the Scripture 
r Act. 24, 23, & Tit. 1, 5. and 1 Cor. 12, 40.  willeth Elders to be chosen for every Church, and that these assemblies should be with the greatest convenience of order and comeliness; it is plain, that thereby is prescribed, a division of national Churches into particular Congregations. For this cause Paul left Titus in Creta, that he should continue to redress the things that remain, and should ordain Elders in every City. So the Apostles ordained Elders by election in every Church.  

Objection 4.  Again, it may be said, a man may have two livings, being by Law united, Therefore before they be united. 
Answer.  I answer, if the union be such, that there may be but one body, and one competent and commodious resort thereof together in one place, so as one Pastor may fitly instruct them, and lead them out and in, in the duties of Religion, in the sanctification of the Sabbaoth, in the practice of holiness, and in example of life: than it followeth, that albeit it be lawful to make this conjunction, yet it is not proved lawful before the union. It is lawful, being made one Congregation, one assembly, one Church, which is unlawful so long as it remaineth divided, & maketh two Congregations, two assemblies, two Churches. For the Minister may conveniently teach them together, whom he cannot possibly teach asunder; as the Schoolmaster may teach the Scholars that belong to one School, but not those that belong to divers.  

Objection 5.  Moreover, if it be unlawful, then especially in this point, and for this cause, because he receiveth maintenance where he doth not labour. But it is lawful to take wages, where there is no work done, as appeareth 2. Cor. 11, 8. Where Paul saith; I rob other Churches, and took Wages of you to do you service. 
Answer.  I answer, the place is to be understood of extraordinary Ministers, and of extraordinary occasions, when, and where, no settled and sufficient maintenance is established, and therefore doth not prove the matter in question. And where as according to our division of Parishes, lands, are occupied by Foreigners and Strangers; and consequently, Tithes and duties taken of them, without any feeding of them, it was ordained to establish a certain, known, and definite maintenance, and besides the Minister not failing in his calling, they may be partakers of his labour.  

Objection 6.  Furthermore, it is objected, that Pastors are not tied to particular places, but are discharged by a general teaching. It skilleth not where they teach, so they be not idle. They are Ministers of the Church of England, and therefore may preach in any part of the Land, and are blameless. Therefore there is no unlawful nonresidency. For God hath ordained (saith the 
s 1 Cor. 9, 14  Apostle) That they which Preach the Gospel, may live of the Gospel. 
Answer.  I answer, they are not only Ministers of England, but of such a particular Congregation, and have their maintenance of such a particular Church, and therefore are bound to employ their labour in that particular place. He that hath not a particular charge and Church to care for, will care indeed for no Church as he ought to care. For if that which is 
t Arist polit. lib. 2.  cared for of all, is cared for of none: then he that hath but a general care, of one place no more then of another, commonly neglecteth all. When God sent jonah the Prophet to Ninive, 
u jon. 1, 2, 3.  he sinned in going to Tarshish. If he had preached never so duly and diligently in that City, when God called him to another, he had not discharged the duty of a good Prophet. Besides, whereas they say they are Ministers of England, & therefore sufficeth to preach in any corner or quarter of the Land: they may as well say they are Ministers of Europe, and consequently may preach in any part of Europe, and be discharged in conscience of any farther duty to be required of them. Nay, some are so shameless, as they dare openly avouch, that they are as much bound to the Church of jerusalem, if they might have access thereunto, as to that people that called them, and do maintain them. Verily, this argueth little learning, and less conscience. For this were to change a Pastor into an Apostle, a limited office into an unlimited, and as great a wonder as to bring all the world into the circuit and compass of a little Town. And we see it is directly against the order of the Scripture, which calleth them Ministers of such and such a particular Church; 
x Acts 20, 17. Phil. 1, 1. reve. 2, & 3.  as of Ephesus, of Pergamus, of Sardi, and the rest. So when general teaching 
y Math. 28, 20  is Apostolical, particular is 
z 1 Pet. 5. 2. Heb. 13, 17.  Pastoral, which is limited to a certain place. Again, it is a thing in itself unreasonable, and to the people injurious, that they should receive their Wages in one place, and perform their service in another place: that one should give them their hire, and another have the profit of their pains. Would not a man think he had wrong done him, if he hiring a servant, another should take the labour of his hands? Or should that servant be excused, who having wages paid him by his Master, should apply himself in another man's work? Or, when a man hireth a shepherd to look to his sheep, will he not complain if they be neglected, and another man's sheep fed and attended? Or, can such a shepherd think his duty discharged, albeit he be never so diligent and watching in looking to the sheep of another? A Shepherd hath a particular Flock to attend, which he must watch: a Servant must dispatch his work that hath hired him. Thus it ought to be with every faithful Minister, he hath his special ground to Till, his proper house to build, his Flock to feed, his City to watch, his Army to lead, and may not wander out of the bounds and borders limited unto him.  

Objection 7  Others allege in excuse of this absence, that many of them give necessary attendance upon their Lords and their Families, and being their Household Chaplains, and so doing service to great persons, are forced to be absent from their Cures. 
Answer.  I answer, this savoureth of covetousness, or of ambition, or rather of both. They have covetous hearts, and aspiring minds. If they have peculiar charges of their own, Who compelled them to be other men's Chaplains? Or if they be to attend upon their Lords, who compelled them to take the charge of Souls? It was an usual thing among the godly Kings of judah, to have their Prophets at their elbows to teach them, to stir them up to good things, and to keep them from falling into sin. The Prophet David had Gad the Seer belonging unto him, 
a 1 Sam. 22, 5 2 Sam. 24, 11  who was with him in his banishment, and was as his Counsellor, he was retained both in prosperity and adversity with him. And it is a commendable thing, not only in Princes, but in men of State and high place, when they entertain such for a love of the truth, to instruct them and their families in the knowledge of godliness: when they esteem them as the Ministers of God, and give them (not single, but) that double honour which Gods word alloweth them: and when they can be content to hear the Law at their mouths, and submit themselves to the obedience of that which is spoken unto them in the Name of the Lord. Yea, such as are so entertained, may highly advance God's glory, and do great good with such great men, and in such great Families, if they regard to do good service to God, rather than to themselves; if they do not flatter to please men, but deal carefully and conscionably in their places. But such as are of high calling, may have attendance and sufficient service done unto them by others, that are without Cures, and have no charge of souls committed unto them: and as they are willing to entertain them, so they are able to maintain them, that they shall not live of the Churches which they do not instruct.  

Objection 8.  Lastly, they pretend that they teach commonly by themselves, but continually by their substitutes. They come often among their people, and teach them by Curates which they have set in their places: and therefore they sin not by Nonresidency. 
Answer.  I answer, this often teaching is not sufficient, where continual watchfulness is required. The Lord never said unto him [Teach often:] but preach the word in season, and out of season. He is accursed that doth the work of the Lord negligently. jere. 48, 10. Diligence is required, where danger is feared. The flocks that are in danger of the Wolf, 
b Gen. 31, 40 Luke 2, 8. Esay 62. 6.  are watched day and night. The Enemy is always at hand, and watcheth his advantage by the absence of the Pastor. If they could covenant and agree with the adversary, never to assault their charges, but at cettaine times and seasons of the year, and bargain with him not to meddle in their absence, they had some good pretence for their negligence, and might be ready to meet him when he cometh to tempt and seduce their people.  
Again, they cannot be discharged by a Deputy, where they are to perform personal duty: neither are they freed from blame by other men's gifts, where they are to practise their own gifts. These are like to the Priests, 
c Num. 7, 9 & 2 Sam. 6, 3.  who being commanded to bear the Ark upon their own Shoulders, did set it upon a Cart, and draw it with Oxen. So ought the Ministers to feed their Flocks themselves, and not put them to be fed of others. Some 
d Damasus epist. 4.  compare such foolish and idle Pastors that put over their charges to others, unto Harlots, which so soon as they have brought forth their Children, by and by commit them to be kept and nourished of others, that they may sooner give themselves to their lusts again. Others resemble them to a 
e Espenc. lib. 3. digress. ad 1. Timoth.  man that doth marry a Wife, and being himself unapt for generation, or unwilling to give due benevolence, is content she become fruitful, and made the Mother of many Children by another Father: so is he accounted and presumed to be as vain a man, who being espoused and married to a Church (as a man to his Wife) doth use the help of others in getting spiritual Children unto God. Christ jesus is the Shepherd, 
f 1 Pet. 5, 4.  the chief and great Shepherd of the Sheep, all other Pastors are but his Servants and Substitutes: and therefore themselves being his Deputies, they cannot make a Deputy, no more than one Servant discharge himself by another. So then, we must know, that they can no more be said to preach the Word, that preach by others; then to be resident, that are resident by others: or to be godly that lead a godly life by others; and thus they may be saved by others, and themselves go to Hell. But as every man is bound to live godly himself, so is every Pastor bound to preach in his own person. This appeareth under the comparisons and similitudes of Builders, Captains, Ambassadors, Stewards, and Shepherds, which we spoke of before. When a man hath made choice of a skilful and cunning Builder to build his house, the Workman hath not done his duty, if he put it out to be finished by another. When a Prince hath made choice of a General to lead his Army against the Enemy, he may not send another in his room, and himself sit idle at home, but his allegiance bindeth him to go in his own person. The like we might say of the rest. Thus we have seen at large, that the love between the Pastor and people overthroweth the ordinary absence, without just and conscionable causes the one from the other, so that if the Minister would assure his own heart that he loveth the sheep which he hath taken upon him to teach, he must show it by feeding them with the wholesome and heavenly pastures of the word of God.  
Secondly, it reproveth such as outwardly are in sheeps clothing, but inwardly are ravening Wolves unto the Flock; not careful Pastors, not loving Parents, but such as have no provision, no store, no food, no Bread of Life to break unto them, but seek to starve and famish them through want of Milk and meat to put in their mouths. If they be resident and remain with them, and yet do not instruct them, and preach unto them, it is all one as if they were absent from them. If there be meat and drink in the house, and none set upon the Table or given to the Children, they may die and perish for hunger.  
These idle Drones are no better than Murderers and manslayers; nay, Soule-slayers, which is the greatest and most bloody Murder. For as the Steward that should feed the bodies of such as are in the Family, and pineth them to death, is a Murderer: and the Nurse, that undertaketh the nourishing of the Child, and yet either through daintiness or idleness, or wilfulness, will not draw out the breast, but suffereth the Child to languish and perish, is a Murderer of the Child: so such as are Stewards of God's house, and Nurses of God's people, yet feed not their Souls, but starve them to death, are Bloodsuckers and Murderers in the highest degree. They are worse than the Cannibals that live upon blood: for these live upon the souls of men, and carry them headlong to Hell. The Lord complaineth in the Prophet, 
g Hos. 4, 6.  That the people perish through want of knowledge. Such as are blindly led, do fall into the Ditch with their blind Leaders. The blood of such as perish in their ignorance through want of teaching, 
h Ezek. 3, 18.  shall be required at the Watchman's hand. The Prophet David having the Water of the well of Bethlehem (that he longed and lusted to taste) brought unto him, 
i 2 Sam. 23, 17  yet would not drink thereof when he had it, but poured it for an offering unto the Lord, because it was the blood of the men that went in jeopardy of their lives. O that these men would consider of their sin, and had a feeling of their iniquity, that they eat and drink the blood of Men, and maintain themselves by the destruction of their souls. Suppose he lead an unblamable life, give good example to others, keep hospitality, fill their bellies, make peace among his Neighbours, be able privately to exhort and comfort them, and to perform other common works of Charity: yet he hath not discharged the duty of a Minister, unless he preach unto them diligently and faithfully, and divide the word of truth aright.  

Use 3.  Lastly, seeing the Minister and people ought to be as Father and Son, this showeth the duty of the people that are under their Ministry, that they regard their Ministers as their Parents, honouring them, yielding them due recompense, esteeming them as Fellow-workers with God, to beget them to Christ, to turn them to Salvation, to nourish them up, and continue them in the estate of Christ. Nay, we should account of them (if it be possible) more than of natural Parents. Of our Parents we have received only to be; Of our Ministers we have received to be well. Of our Parents we have taken our first birth: of our Ministers we have obtained our second birth. Of our Parents we have been brought into the World by Generation: of our Ministers we have been brought into the Church by Regeneration. Our first begetting was to death: our second or new birth, is to Life and Salvation. By the first birth we are Heirs of Wrath: by the second we are made the Sons of God. So then, if it be better for us to be borne again of Water and the Holy Ghost, 
k john 1, 13.  which cannot proceed from the will of the flesh, nor from the will of Man, but of God: we ought to esteem of those that are Instruments of our Regeneration, as dearly and tenderly as if they were our Parents, and to say with the Apostle; 
l Rom. 10, 15  How beautiful are the Feet of them which bring glad tidings of pcace, and bring glad tidings of good things? Hence it is that he speaketh to the Thessalonians, 
m 1 Thes. 5, 12  We beseech you Brethren, that ye acknowledge them that labour among you, and are over you in the Lord, and admonish you, that ye have them in singular love for their works sake.  
The fift Commandment calleth and comprehendeth, all Pastors under the Name of Parents, to teach us to know those that have begotten us unto the Lord, and to note the time, the means, and the person that hath brought that blessing upon us. It hath been an old and ancient custom, for men to celebrate their birthday, 
n Math. 14, 6.  as we see in Herod, who usually made a great Feast at it: much more oughtest thou to make thy New-birth day, wherein thou was borne again and made the Child of God, a day of solemnity never to be forgotten, and to rejoice therein above all things and times in the World. This reproveth those, that regard not to hear them, nor care to attend to their Doctrine. For as God condemneth the absence of the Pastor from his own people; so he reproveth the absence of the people from their own Pastor. Some hold of Paul, some of Cephas, some of Apollo's, and delight more in the gifts of a Stranger, then in the ministery of him whom the Lord hath placed over them. 
Objection.  But may we hear none but our own Pastors? What if they be unapt to teach, and unable to instruct? 
Answer.  I answer, we may hear others, and prove many Spirits, but we ought not willingly to be absent from our own assemblies, where our presence and company is especially required. I am no Patron of unpreaching Prelates, I wish them either reform, or removed: either amended or deprived. If a man want food at home, he may lawfully ask Bread and take relief abroad: but when a man is plentifully stored, or at least, competently and conveniently provided for at home, it is a shame to take the Bread that is appointed for others. Be it that other Pastors have greater gifts of learning, of zeal, of utterance, than our own: yet we are bound to hear them, to pray for them, to attend upon them, as they attend upon us. He hath commanded every 
o Prou. 5, 15.  Man to eat his own Bread, and to drink the Water of his own Cistern, contenting himself with his own estate, not envying the better estate of another.  
We see how mercifully the Lord dealeth with those of the lower and poorer sort, who have little and the same homely provision of fare, in comparison of others that are full fed, and far deliciously every day, and are charged with many Children to bring up; yet 
p Deut. 8, 2 Dan. 1, 13, 15.  both they and their children are as healthful in body, and as strong in their Limbs, as comely in countenance, and as well graced in their outward persons, as they that abound in Wealth, and their Cups overflow in all the dainties and delicacies of the World. So we may be well assured, that the Lord will much more provide for our Souls, and bless that provision that he hath appointed for us, albeit it be but mean and simple. When a man is sick in body, he will prefer that Physician which knoweth best the state of his body, who is most likely to do him most good, although perhaps some other be better learned and deeper skilled. Thus ought it to be with us, our own Pastor, which is the Physician of our Souls, knoweth best our estate, seethe whereof we have need, understandeth the Nature of our disease; and consequently, is best able to restore us to health again. He that hath more learning, may profit by him that hath less, may profit (I say) even in knowledge. For the Lord speaking by the mouth of his Minister, whom he hath in some measure furnished with gifts, many times teacheth the wise by the simple, and the great learned man, by him that is inferior to himself. The Lord jesus 
q john 1, 29.  was oftentimes present at the Sermons of john. The Prophets that were extraordinarily called, disdained not the Ministry of the Priests, 
r Hag. 2, 11, 12.  but were content to learn the law of them. This is the Lords doing, to advance his own glory, and to humble the highest Teachers of the Church. The Apostle hoped to profi● by the Romans', as 
s Rom. 1, 12.  they should by him. Every Congregation or Parish, should consist of so many Christians as can meet at one assembly.  
The Apostles directed by the Spirit of God, were the Authors of this division and distinction; who having converted many to the Gospel, separated them, and ordained them Elders, not only according to the number of their Cities, 
t Reasons why the people should attend their own Pastors.  but also according to their several multitudes, which are called Churches. For even as God hath distributed the Civil State of the World into Kingdoms, Provinces, Shires, Cities, and other Dominions, and hath ranged them into several meetings: so he hath divided his Church into certain and several assemblies, for the better ordering and edifying of them: and therefore the distinction of particular Churches, is not of human invention, but of divine institution.  
Hence it may be concluded and inferred, that one Pastor cannot be over all assemblies, nor all assemblies under one Pastor. Every Shepherd must have his own Flock, and every Flock must know his own Shepherd. There is a near band and mutual conjunction between these two. The Minister is charged with his own people by the ordinance of God, he must attend the Flock committed to his care and Cure, over which the Lord hath made him Watchman and Overseer. This is the knot that tieth the people fast to their own Pastor. Every one in the Civil State knoweth his own City, and to what company he and his whole house doth belong. Every Company in the City, knoweth to what jurisdiction he belongeth. So it ought to be in the Church of Christ, every particular Christian should be annexed unto one certain assembly, and be there enroled as a member of that society, to live under the Ministry and government thereof. For where shall we rather hope to receive good, then under that Ministry which the Lord hath set over us? Or from whom rather shall we expect the blessing of God, then from him whose labours he hath promised to bless? Hence it is that the Apostle saith; 
u Heb. 13, 17  Obey them that have the oversight of you, and submit yourselves, for they watch for your Souls as they that must give accounts, that they may do it with joy, and not with grief, for that is unprofitable for you. Hear he addeth many reasons, as it were upon an heap, to urge us to this duty. If they watch for our Souls, we also ought to wait upon them: If that they must render an account for our Souls, we must also render an account of their labours bestowed upon us. If they must do it with joy, and not with grief, we are charged by our obedience to the Gospel, and by submitting ourselves to the Ministry of our own Pastors, to Minister all comfort, and give them cause of rejoicing in their labours. But if we sever ourselves from them, and refuse their Ministry; we grieve them, not comfort them: we discourage them, not encourage them: we afflict them, not rejoice them. It is therefore a most vain pretence, and great folly of such as being reproved for their negligence, in resorting to their own Pastors; answer, that they can profit more by another, they can be edified better by hearing in another place, whereas peradventure, they regard not to hear any man, and contemn the Gospel, out of whose mouth soever it proceed and be uttered. Besides, we have greatest hope of receiving blessing from our own Pastor, and every member of the same assembly, must seek the Lord, and serve him in the place appointed unto us for that purpose, and therefore we ought not to withdraw ourselves from thence, where our presence is required. If God have put the word of 
x 2 Cor. 5, 15.  Reconciliation into his mouth, to say unto us in the Name of the Lord, be ye reconciled unto God, and have made an Ambassador to speak in his Name, who is he that shall overrule the ordinance and counsel of God, or refuse to submit himself unto his most holy and merciful assignment? Secondly, this convinceth and reproveth those, that contemn, deride, scorn, abase, abuse, and revile their Ministers.  
These are ungodly and ungracious Children, that thus behave themselves toward their spiritual Fathers, and bereave themselves of the blessings that belong to such as obey their Parents. These are like to cursed Cham, that mocked his Father, and heard an horrible curse denounced against him, which took effect afterward in his season: or to those malicious Children, 
y 2 King. 2, 24  which mocked the Prophet, scorned him and his calling, and brought upon themselves the judgements of God. If we follow their sin, let us look for their end; if we walk in their ways, we must be assured of their wages: and if we imitate their deeds, we shall be partakers of their destruction. How many are there among us, that are grown to that height of sin, that they regard not the doctrine that is delivered, but set themselves against the Minister that doth deliver it? These men are grown to be shameless and impudent, that regard not the means of salvation, nor esteem of the ordinance of God, nor desire to hear of their sins. These have stiff necks and hard hearts, they are come to sit down in the seat of the Scorners, and they shall have the reward of Scorners. And let all such as will know nothing else, learn this as a certain rule gathered out of a continual Tenor of the Scriptures, and the constant course of God's judgements, that when once they begin to make a mock of sin, and of the means that should recover them out of their sin, than wrath is not far from them, but is near unto them. The more presumptuous and secure they are, the nearer to destruction. We see this in the people of Israel. 2. Chron. 36. 16. When once they began to dally with God; nay, with their own souls, 
z 2 Chron. 36 16.  and mocked the Messengers that the Lord God of their Fathers sent to them, rising early and late (for he had compassion on his people, and on his habitation) he brought upon them the King of the Chaldeans, who spared neither young man nor Virgin, neither ancient nor aged, God gave all into his hands. This is a fearful example of his judgements, that fell upon this people for their contempt of the word, and misusing the Messengers that were sent unto them; to teach all men to beware, and be warned of falling into the same sin, and return betimes, that (if it be possible) his plagues may be prevented by timely repentance. Few that run thus far look back again, to say, what have we done? When the measure of sin is perfected, the time of judgement is hastened. Howbeit God is able to touch and to turn their hearts; and his word before contemned, if now it be believed, is able to save their Souls.  
[Whom I have begotten in my bonds.] Before we heard how the Apostle calleth Onesimus his Son. In these words he expresseth how he became his Son; namely, that by his Ministry he begat him to God, and turned him to believe the Gospel. He setteth down the force and efficacy of the Ministry of the word, and showeth, that it is not an empty sound, and an idle noise of waste words vanished in the air without fruit or profit, as foolish and frantic Spirits do blasphemously report, but is an effectual instrument, whereby God worketh the Regeneration, Conversion, and Salvation of Men. Hereby we learn, 
a Doctrine 3. The preaching of the word is the means of regeneration.  that men are regenerated and borne anew by the Ministry of the Word to be the Children of God, and coheirs with Christ of eternal life, God working by the means of his word, and by the Ministry of his Servants, whereby he conveyeth it unto us, his Spirit being the powerful Applyer, Blesser, and Effectour of this new-birth. So the Apostle saith, 
b 1 Cor. 4, 15.  In Christ jesus through the Gospel I have begotten you. The Prophet jeremy teacheth, That his 
c jer. 23, 29.  Word is like a fire, and like an Hammer that breaketh the Stones. It is able to burn up and consume our corruption, and to mollify our stony hearts, that we may have hearts of Flesh. This the Apostle Peter speaketh; 
d 1 Pet. 1, 23, 25.  We are borne again, not of Mortal, but of immortal Seed, by the word of God which endureth for ever, and this is the word which is preached among you. In like manner james saith; 
e jam. 1, 18.  Of his own will begat he us with the word of truth, that we should be as the first Fruits of his Creatures.  
To conclude, Elihu setting down divers means that God hath, and useth to instruct Man, and to draw him out of sin unto himself, maketh this one, and one of the principal; 
f job. 33, 23, 24.  If there be a Messenger with him, or an Interpreter, one of a thousand, to declare unto man his righteousness, then will he have mercy upon him, and will say; Deliver him that he go not down into the pit, for I have received a reconciliation. These testimonies, both of the Prophets and Apostles, are plain to prove, that the word preached is the ordinary Instrumental cause of our conversion and regeneration, and the means that God hath sanctified to bring us to be members of the Church, and Heirs of Salvation.  

Reason 1.  The Reasons are very plain to confirm this point of Doctrine. First, the word is of a most powerful and piercing Nature, it is hotter than the fire, it is stronger than the Hammer, it is sharper than the Sword, it is sweeter than the Honey, it is purer than the Gold: it is better than the Pearls: more nourishable than meat, more forcible than the Leaven, more profitable than the Rain, more comfortable than the Dew that falleth upon the Herbs. It is able to make a Blind man see; a Crooked man, strait; a Bond man, free; a poor man, rich; a sick man, whole; nay, a dead man, it is able to make alive again. This is a great work, it is a wonderful Miracle that God worketh in the time of the Gospel. We are borne dead in sins 
g Ephe. 2, 1.  and trespasses, without Faith, without Repentance, without Grace, without God, without Hope, without Sanctification, without Salvation: but the Word of God is able to bring restoring of sight to the blind, deliverance to the Captive, liberty to the bruised, healing to the broken hearted, and life to the dead. This is noted, as the end of Paul's calling and sending to Preach the Gospel; 
h Act. 16, 18.  To open their Eyes, that they may turn from darkness to light, and from the power of Satan unto God, that they may receive forgiveness of sins, and an inheritance among them that are sanctified by Faith in Christ jesus.  
Thus also the Author of the Epistle to the Hebrews writeth; 
i Heb. 4, 12.  The word of God is lively and mighty in operation, and sharper than any two-edged sword, and entereth through, even unto the dividing asunder of the soul and the spirit, of the joints and the marrow, and is a discerner of the thoughts and intents of the heart. If any ask the question how it hath this power? I answer, not by any inherent quality in itself, nor by any force it receiveth from man that preacheth it, but from the Supernatural power of God, 
k Gal. 2. and Psal. 19, 7, 8, 13  who is mighty in the hearts of men, rejoicing the heart, converting the Soul, giving wisdom to the simple, granting light unto the eyes, and keeping from presumptuous sins by it.  

Reason 2.  Secondly, that way whereby God worketh Faith in us, by the same means he beginneth our new-birth, and maketh us his own Children. But the ordinary means to work Faith in us, is the preaching of the word; For how shall they 
l Ro. 10, 14 17  call on him, in whom they have not believed? And how shall they believe in him, of whom they have not heard? And how shall they hear without a Preacher? And how shall they Preach, except they be sent? So then Faith is by hearing, and hearing by the word of God. We see hereby, that Faith is the cause and beginning of repentance: we see also that Faith is wrought by the word, and therefore by necessary consequence, repentance must come by the word. Here are three things offered to our considerations; the Word, Faith, and Regeneration. Regeneration is a fruit of Faith: Faith is an effect of the Word; the Word is preached by the Minister. Now, it is a true rule, 
m Causa causae, est causa causati  that the cause of the cause, is also the cause of the effect, and therefore the preaching of the Word being the cause of Faith, which causeth Repentance and Regeneration, must also needs be the cause of Repentance, and of Regeneration.  

Reason 3.  Thirdly, it is the ordinance of God to work this good work of Regeneration in us, because we cannot by our wisdom, or any natural gifts in ourselves (though most esteemed in our own eyes, and greatly magnified by others) attain sanctification of life, or believe unto salvation. This the Apostle testifieth. 1 Cor. 1. and maketh this the reason why God will save us by the hearing of Faith preached; 
n 1 Cor. 1, 21.  Seeing the World by it own wisdom, knew not God in the wisdom of God, it pleased God by the foolishness of preaching to save them that believe. There is a double knowledge of God, and a double way to know him: one, Natural, the other Spiritual. Natural, by the sight of the Creatures, by the view of the world, by beholding the heavens, 
o Psal. 19, 1. Rom. 1, 19  which declare the glory of God, whereby the eternity, the Majesty, the power, the wisdom, the greatness, the goodness of God do appear. Spiritual, by hearing and hearkening unto the word of God, which not only beareth witness to those essential properties of God, more sufficiently and fully then the former, but setteth down distinctly the Trinity of the persons, and the mercy of God toward the elect, promised and performed unto them for Christ's sake. Natural reason is blind in the matters of God, and though it may serve to make us without excuse, it cannot suffice to bring us to salvation without a farther and better guide. So then, the Lord, to make the wisdom of the World foolishness, and to gain glory to his own Name, and to show that he hath vouchsafed that grace & mercy to us which he denied to the wisest among the Gentiles, that were learned and skilful in all human knowledge, but were utterly ignorant of his Word, hath raised up to us a light which they never saw, and made us to hear the sound of a voice which they never heard. Seeing therefore the word preached is of so great force, that it causeth Faith in us, which all the wisdom of the World could never work: it followeth, that this word of God, is the ordinary cause or Instrument of our conversion and salvation.  
This is so plain, & so pregnant a truth, that it is greatly to be wondered, that any should stumble or stagger at it, and that all do not submit themselves unto it. 
Objections brought to prove preaching not to be the ordinary means to beget faith.  But because doubts arise, and Objections are made against this point and principle, plainly proved, and firmly established by reasons out of the Scripture; let us see what they are, and how they may be answered. 
Objection 1.  First of all, it is objected, that there are other means effectual, to work Faith, and to bring to Repentance: as affliction, or private admonition. Touching affliction, such as lived in Idolatry, in ignorance, in uncleanness, that favoured wholly of the flesh, and nothing at all of the spirit, have been brought to confess and forsake their sins, and to humble themselves under the mighty hand of God; some being afflicted in body 
p 2 Chron.  as Manasseth: others, troubled in Conscience, feeling the wound of the spirit, & groaning under the stroke of God's judgements, 
q Acts 9, 6.  as Paul in his conversion, have by this means had Faith and Repentance given unto them. And touching private exhortation, it is made available to turn us to God. Hence it is, that the Apostle teaching that a believing Husband may with a safe Conscience use the company of an unbelieving Wife, and a believing Wife use the company of an unbelieving husband, so that the one ought not departed from the other: he useth this Reason, 
q 1 Cor, 7, 12, 13, 16.  For what knowest thou, O Wife, whether thou shalt save thy Husband? Or what knowest thou (O Man) whether thou shalt save thy Wife? So the Apostle Peter setting down the wives duty toward her husband, saith 
r 1 Pet. 3, 1  Let their wives be subject to their Husbands, that even they which obey not the word, may without the word be won by the conversation of their wives. Where we see, that some are won to the Faith, without the preaching of the word. 
Answer.  I answer, it is true that God blesseth and sanctifieth many means beside the preaching of the word, to the good of his Children, as Meditation, Conference, private instruction, Prayer, fear of Hell, and such like. Notwithstanding, many that are converted to God, are deceived in the means and instrument of their conversion. For, albeit such as are afflicted are brought to know themselves, and to acknowledge the damnable estate wherein they stood, yet it is not the affliction itself that wrought their conversion. The trouble that they sustained and endured, whether it were in body, or in mind, or in both, was sent by the goodness of God upon them, to bring them to a love of the word, who before loathed it, and made no account or reckoning of it. This is it which the Apostle teacheth, 
s Rom. 3, 20.  That by the Law cometh the knowledge of sin. So affliction may lay before us the knowledge of our sins, but it cannot take them away: it may show us our wound, but it cannot help us, and heal us: it may cast us down, but it cannot raise us up: it may be a Schoolmaster to bring us to Christ, but it cannot make us partakers of Christ. It is like a sharp Needle, which doth not, nor cannot sow the cloth, but it is necessary to prepare the way for the thread; or it is like an eating or a fretting corrosive which cannot cure, but yet it is profitable to make the way for the healing medicine. So the afflictions that God layeth upon us, may bring us to the sight and knowledge of our sins, and to the consideration of the miseries which we deserve, and to the feeling of the flashes of hell fire: but they cannot work Faith in us, nor assure us of pardon, nor apply to us the promise of God touching the remission of sins. It maketh a good beginning, but it cannot bring the work to perfection. The like may be said of private admonition, and a godly conversation, which the Apostles teach may be means of salvation to others: it is not spoken to lessen or weaken the authority or efficacy of public preaching, as if it were not the ordinary means to conceive, nourish, and increase faith in us; neither is it simply to be understood that they are able to convert the soul, but only that they are good occasions, fit inducements, and profitable helps to draw us and allure us to a liking, and loving, and longing after faith. For when a man that is not a Christian, but an Infidel, beholdeth the holy, pure, & chaste conversation of his Wife after her calling to the knowledge of the truth, and her subjection and obedience toward himself, he may be moved to embrace the Christian Religion, whereof he seethe such worthy fruits. We have a notable example hereof, in 
u joh. 4, 39 42  the woman of Samaria, who persuading the men of the City to go out and hear Christ, they said unto her after they had heard his preaching, Now we believe, not because of thy saying, for we have herd him ourselves, and know that this is indeed that Christ the Saviour of the world. The exhortation of this woman prevailed with them to hear Christ, and by their hearing they were converted: she was the cause of their hearing, their hearing was the cause of their believing; she was the Instrument that brought them to Christ, and he wrought Faith in them, when they were brought unto him.  

Objection 2.  Secondly, it is said that reading is preaching, and therefore it is a sufficient means of salvation. To this purpose they quote, Acts 21. Moses of old time hath in every City them that preach him, seeing he is read in the Synagogue every Saboth day. Lo (say they) he is preached when he is read, therefore the bare reading must needs be preaching; yea, some add it is better than preaching, because when they hear the Scriptures read, they know it is the word of God; but when they hear preaching, it is men's exposition and interpretation, and they know not whether it be true or false, sound or unsound, right or wrong. 
Answer.  I answer, this objection falleth of itself, and it is overthrown by that, whereby it is sought to be strengthened. For if reading be preaching, then reading cannot be better than preaching, inasmuch as nothing can be better or worse than itself. It is not denied but the word (Preaching) may in a general sense include not only the reading of the word 
x Mark 1, 45. & 5 20. & 7. 36  but any other way of declaring and publishing the power, truth, glory, and works of God, Rom. 2, 20, 21. Psal. 19, 1, 2. but than it is not used as we take the word in the state of the question. For we mean by preaching the expounding of the Scripture, according to the proportion of faith, & applying thereof according to the capacity of the hearers. And thus they are set down in the place alleged before, as two distinct things, one accompanying and following the other, according to the ordinance of God, and practise of the servants of God. Hence it is, that the Apostle giveth this as a duty and direction belonging to Timothy, 
y 1 Tim. 4, 13.  Till I come, give attendance to reading, to exhortation, and to Doctrine. So it is said in the book of Nehemiah, 
z Nehe. 8, 7, 8.  The Levites caused the people to understand the Law, and the people stood in their place, and they read in the Book of the Law of God distinctly, and gave the sense, and caused them to understand the reading. Likewise when Christ came to Nazareth, where he had been brought up, and went into the Synagogue on the Saboth day, he stood up, He opened the Book, 
a Luke 4, 17.  and read the Scripture: then he closed the Book, he sat down, the eyes of all of them were fastened on him, and he began to preach unto them. Thus also we see, that when the Apostle Paul wrote his Epistle to the Romans', he excused himself that he could not come to preach unto them, 
b Rom. 1, 11, 15, 14.  For he longed to see them that he might bestow some spiritual gift among them, and acknowledged himself a debtor to the Grecians, and to the Barbarians, to the Wisemen, and unto the unwise, so that as much as lay in him, he was ready to preach the Gospel to them also that were at Rome. Whereby we see, that preaching and hearing are not wtiting and reading: and therefore, as the Apostle when he wrote, did not preach, so the people when they read, did not hear.  
Moreover, if we should reason a little farther with such as prefer simple reading before sound preaching, how do they know that the word which they hear read, is the word of God? For the Scripture inspired of God is the Originals, the Hebrew of the old Testament, the Greek of the new Testament, in other tongues it speaketh not but by an interpreter; for from these two tongues and languages the Scriptures were turned and translated by men, into the French by Frenchmen, into the Dutch by Dutchmen, into the English by Englishmen, and so of all other Nations. So that when we read, or hear read the Scriptures in our own tongues, we read and hear read the translations of men: as when this word is preached we hear the expositions and interpretations of men. And hence it is, that the translations; even the best translations which are among us, may be amended and corrected, according as it pleaseth God to give greater sight, and better insight into those learned Languages, and as time discovereth the wants and imperfections of them. But the Scriptures themselves are free from all error, no weakness can be discovered in them, they cannot be made better by the judgement of men, or by length of time. For all God's works are pure and perfect, and no man can control any thing in them. If this be true (may some say) that the translations of the Scriptures are in some sort the work of man, how shall the people know when they have and hear the word of God, and when they have and hear the word of man? This may seem to leave them in a maze and mammering, and to hang their Faith upon the will of men, that they shall not know what to believe. I answer, they must have in all doubts that arise, and in all Controversies that do trouble them, they must have (I say) recourse to their faithful and learned Pastors, whose care over them, and love unto them, may give them hope that their senses are exercised in the wise discerning between good and evil. Whereby, by the way we may see, the necessity of having Pastors and Teachers, able to teach, to convince, to correct, to instruct, to comfort, to resolve such doubts and demands as are moved unto them. Besides, the people of God have for their direction, both the help of comparing one place of Scripture with another, and the assistance of the spirit, to lead them unto all truth that shall be necessary for them to salvation.  
Moreover, if we should demand of these men that are wise in their own eyes, how they know the word read to be the holy Scripture, what will they answer? Will they say, by the authority of the Church, or by the testimony of the spirit? But whatsoever they speak, they must speak against themselves. If they say by the Church, the Church also setteth forth the preaching of the Gospel, and chargeth us to hear the same at the mouth of the Minister. Will they say by the Spirit? the same Spirit will lead them into all truth, and open their hearts to attend the preaching Ministry, if they be led by the spirit of God. Wherefore to conclude, and to return to the former objection, such as hold reading to be preaching, or better than preaching, are either such as are Idoll-shepheardes' that cannot preach, or idle Shepherds that will not preach, or ignorant people that cannot judge, or carnal Gospelers, that regard not to hear, or such conceited sluggards, as live under a reading Ministry. These are they that condemn the Priests and Prophets, nay Christ and his Apostles of want of wisdom and discretion, to choose the best means; or of ignorance to know and understand what is most profitable; or of malice and envy, to hide from them that which is most profitable, or of malice and envy to hide from them that which is most available for their soul's health. For, if reading be better, they are to be blamed that use the worse, and refuse the better. Surely, they would never have preached at all, if the naked reading had been as effectual. Moreover, the reading Minister by this reason, should be the best Minister, & reading, a better gift then preaching; yea, every child might be a better Minister than he that preacheth the word. And then, what should we do with Universities and Schools of Learning, which are the Nurses and Seminaries of the Church, to train up able men, and to furnish them with gifts of knowledge. But the gifts which Christ bestowed for the edification of his Church, when he ascended on high, and led Captivity Captive, 
c Ephes. 4, 11, 12, 13.  are all preaching gifts. The want of gifts which the Prophets complain to have been in the guides of the people, 
d Esay 56, 10.  was not of reading and reciting the words out of the book, but the gifts of preaching and expounding the Scriptures. Hence it is, that God rejecteth those that be ignorant, as unfit and unable Instruments of salvation, 
e Hosea 4, 6.  My people are destroyed for lack of knowledge, because thou hast refused knowledge; I will also refuse thee, that thou shalt be no Priest to me. And in another place, 
f Mal. 2, 7.  The Priest's lips should preserve knowledge, and they shall seek the Law at his Mouth, for he is the Messenger of the Lord of hosts. Lastly, the preaching of the word is acknowledged & confessed to be the only 
g Esay 49, 22. 2 Chron. 15, 3.  essential mark of the Church, so that it alone is of force to work faith and salvation.  

Objection 3  Thirdly, if reading of the Scriptures be not an ordinary means to work Faith in Christ, and Repentance from dead works, as well as the lively preaching of them, it will follow that the Ministers themselves want the ordinary means, because they by reading do furnish themselves to preach to others, but seldom do hear others preach. 
Answer.  I answer, they want not the ordinary means from their own preaching, though they have no other, though they hear no other. They have faith before they enter into that calling, but it is confirmed by their own Ministry. Hence it is, that the Apostle moving Timothy to give himself to reading, to be diligent in exhortation, to plant sound Doctrine, and to increase in such gifts as were bestowed upon him, addeth, 
h 1 Tim, 4, 16  Take heed to thyself, and unto learning: continue therein, for in doing thus, thou shalt save both thyself, and them that hear thee. Where we see, he showeth that his Ministry should be a means not only to save others, but to save himself. And there is no faithful Minister, but in reproving, he reproveth himself; in teaching, he teacheth himself; in threatening, he threateneth himself; in comforting, he comforteth himself; in strengthening others, he strengtheneth himself; yea, he findeth and feeleth his own Ministry as forcible and powerful to his own soul, as ever he perceived the Ministry of another. The threatenings of God denounced by his own mouth in the name of GOD, have made him shake: the consolations that he hath pronounced, have entered into his soul, and refreshed his bowels. And of this we have from time to time to our own comfort, a blessed experience. Besides, if the Lord would bless other ways and means to the Minister, who is necessarily restrained by the commandment of God, & the discharge of his calling from the hearing of others, what is that to the people, who are charged to hear the Law from their mouths, and no way hindered from the performance of this duty? so that they must follow the way that God hath left unto them, that is; to attend to the ordinance which he hath chalked out unto them.  

Objection 4.  Fourthly, it may be said, that Christ appointed reading to be an ordinary means to beget Faith, when he sendeth out his Apostles into the world, to 
i Math. 28, 14  teach all Nations, which includeth a commandment to teach them by writing, as well as by word, and consequently implieth, that the people should be taught as well by reading their writings, as by hearing their preachings to come unto faith. Hereupon it is, that Christ willeth the people to search 
k john 5, 39 and 20, 31. Luke 16.  the Scripture, because in them they thought to have eternal life, & they did testify of him. And the Apostle john saith, These things are written that ye might believe, that jesus is that Christ, that son of God, and that in believing ye might have life through his name. So Abraham said to the rich man, They have Moses and the Prophets, let them hear them. 
Answer.  I answer, the commandment given to the Apostles, concerneth principally the preaching of the Gospel by word of mouth, and lively voice uttered in the hearing of the nations, and therefore some of them wrote more, some of them less, some of them nothing at all. But if the commandment had been as general for writing as for preaching, none of the Apostles would have omitted it, nor could have stayed their pens without a manifest breach of their own duty, and God's commandment. Now, so far as their writing was one kind of teaching, and included in that word, the meaning is for confirmation & preservation of that truth which they delivered & preached among them. Thus the Apostle speaketh to the Corinthians, 
l 1 Cor. 15, 1, 2  I declare unto you the Gospel which I preached unto you, which ye have also received, and wherein ye continue, & whereby ye are saved, if ye keep in memory after what manner I preached unto you, except ye have believed in vain. Likewise writing to the Romans', 
m Rom. 15, 14 15.  I myself am persuaded of you (my Brethren) that ye also are full of goodness, & filled with all knowledge, and are able to admonish one another: nevertheless, I have somewhat boldly after a sort, written unto you as one that putteth you in remembrance, through the grace that is given me of God. So the Apostle john saith, 
n 1 john 2, 21  I have not written unto you, because ye know not the truth, but because ye know it, & that no lie is of the truth. Whereby we see, that they wrote to those to whom before they had preached, to confirm them in the truth, which they had embraced and received. They did not write to them that were wholly ignorant of the truth, and had never heard the Gospel: but to such as they had taught, to the end that either standing in it, they might be established, or being fallen from it, they might be recovered and reclaimed. Thus he commendeth 
o 1 Thes. 3, 12  the Thessalonians, because they had kept all the ordinances and traditions received from him; and thus he telleth the Galathians, 
p Galath. 1, 6.  That he marveled much, that they were so soon removed away unto another Gospel, from him that had called them in the grace of Christ. It remaineth therefore, to answer such testimonies as are alleged to justify the sufficiency of reading, and to make it an ordinary means of salvation.  
Touching the place, john 5. commanding the searching of the scriptures, Christ jesus in the same referreth them to the Scriptures or word written to correct their judgements touching himself, his person, and offices. For, whereas they believed not the Sermons of Christ, and the Lord jesus could not safely refer them to the chair of the Scribes and Pharisees, who were grossly deceived, and maliciously blinded in that Mystery, there remained only the reading and searching of the Scriptures, that thereby they might learn the truth of his Sermons.  
Again, where the Apostle saith, These things were written that ye might believe, john 20. it is to be understood of the Miracles of Christ, wrought for confirmation of his Doctrine, and for strengthening of faith, as appeareth in the words immediately going before, 
q john 20, 30.  Many other signs also did jesus in the presence of his Diseiples, which are not written in this Book. And that this is the true and right end of Miracles, appeareth by the Apostle to the Hebrews, where he showeth, that the Gospel began first to be preached by the Lord, and afterward was confirmed unto us by them that heard him, 
r Heb. 2, 4.  God bearing witness thereto, both with signs and wonders, and with divers Miracles & gifts of the Holy-ghost, according to his own will.  
Lastly, where it is said, They have the Books of Moses, and the writings of the Prophets, let them hear them, Luke 16. This is the sum of all our Sermons and preachings, we preach nothing out of the Law and the Prophets, but both Moses and the Prophets, must be expounded and applied. The Eunuch 
f Act. 8, 30, 31  sitting in his Chariot, had Moses and the Prophets, and read them as he sat; yet when Philip came to him, and asked, Understandest thou what thou readest? He answered, How can I without a guide? Furthermore, the reading of the Scriptures, is not here opposed against the preaching of them, but against Visions and Apparitions of the dead, as the Prophet speaketh, 
t Esa. 8, 19, 20  When they shall say unto you, Inquire of them that have a spirit of divination, and at the Soothsayers which whisper and murmur, should not a people inquire at their God? From the living to the dead? To the Law, and to the Testimony, if they speak not according to this word, it is because there is no light in them.  

Objection 5.  Fiftly, if the word preached be the ordinary means of bringing us unto sanctification, and so to salvation; then where it is not, there is not ordinarily salvation, and consequently no Church visible, where no Minister is. Hereby we shall condemn many particular Congregations to be no visible churches, because they want the public preaching of the word. 
Answer.  I answer, let this be supposed which is not granted, yet in such assemblies many may appertain and belong to the Church Catholic. Secondly, the reputation of the Church, holdeth them to be visible assemblies, which we are not lightly to esteem or pass over, notwithstanding the want of a preaching ministry, both because they have the use of the word, the administration of the Sacraments, and the exercise of Prayer, which no doubt are available, where more cannot be attained: and because the wants of the Minister, having an outward calling, bringeth not a nullity to a Church. Thus no doubt it was in Israel, when they were without a Priest to teach them, even than God reserved unto himself seven thousand that bowed not the knee to Baal. Thus Christ himself teacheth, that when the labourers were few, Mat. 9, 37. yet the Harvest was great. Thus it was in many of the jewish Synagogues, that were dispersed here and there among the Nations, 
u Acts 13, 15.  where they had the Lecture of the Law and the Prophets: and when Paul and Barnabas entered into the Synagogue on the Saboth day, the Rulers of the same sent unto them, and said; Ye men and Brethren, if ye have any word of exhortation for the people, say on. Whereby it may be gathered, that unless the Apostles had come at that present, the assembly had been dismissed without preaching. When Zechariah the Priest, was strucken 
x Luke 1, 23.  dumb by the hand of God, so that he could not speak to the people, yet he continued the time of his course, & the people were present at his ministration. The Priests under the law were oftentimes unlearned and unsufficient, yet were they not therefore no priests at all, neither did the people refuse the service of the tabernacle, being done with their unwashen hands. So ought we to do in the want of a preaching ministry, when we cannot have all that we would, or that we should have, we must be contented to take what they can give, & what we cannot have at home, we must seek abroad, or rather with David, 
y 2 Sa. 6, 3, 10.  We must seek with all care & endeavour with all our power to bring home the Ark of the Lord unto our own dwellings. And in the mean season, we may pray with them, we may hear them read the word of God, and we may receive the Sacraments at their hands. This is not spoken to defend ignorant Ministers, who are unworthy of the places which they hold, but to show that we are not to separate for every want and blemish in the Church, but rather to tolerate that which we are by no means able to redress.  

Objection 6  Lastly, it may be said, that Sermons written by the Minister, and read to the people, may breed Faith and Repentance in us, and therefore much more the Sermons of the Prophets and Apostles. 
Answer.  I answer briefly, first of our Sermons written, and then of the Sermons of the Prophets & Apostles written, and then read to the hearers, or by the hearers. First, touching our Sermons written, if they be the right dividing of the word, and proceed from the gifts of the Minister, enforced thereunto by weakness and infirmity, they are to be held a preaching, and may work a faith. This is not spoken to be a Patron of idleness, of ignorance, of negligence, of carelessness, but it is spoken to support the weak, to move them to call upon God to strengthen them, and to persuade the people not to despise their ministry. Secondly, touching the Sermons recorded and read in the Scriptures preached by the Prophets and Apostles, they are not rehearsed at large as they were delivered, but summarily set down, with intent to be divided and opened by the Ministers of the Church. So then the comparison holdeth not, from the Sermons of the Ministers that are read to the Sermons in Scripture, because there we have not whole Sermons, but only the chief points and principal heads, and as it were the contents of them set down unto us. Thus we have run over the objections that are alleged against this doctrine, and answered them particularly, that no starting hole might be left unto them that impugn it. For the enemies of this truth, are such as take themselves to be wise, and will not easily receive satisfaction, 
z Plutaran Pericle.  like unto him that was so skilful in wrestling, or rather in wrangling, that though he received a fall, yet he would persuade the wrestler that cast him, and the people that beheld him, that he was the Conqueror.  

Use 1  Having now cleared the doubts that were brought against this principle which now we have taught, and over-maistered the enemies thereof, stripping them out of their armour wherein they trusted, and turning them out of their shifts whereof they boasted, let us come to make use of this point. First, seeing the preaching of the word is the Instrumental cause of our regeneration, we learn for the increasing of our Faith, that the preaching ministery is necessary to salvation. No Sons without it are begotten unto God. Regeneration is a most needful grace of God's spirit, whereof if we be destitute, it had been better for us that we had never been borne. Thou must be conceived of another seed, thou must have another Father, thou must feel in thee another byrrh then that which is Natural, thou must find another change, and a new disposition in thy heart, mind, affections, and conversation, before thou canst turn from sin to righteousness, and come from hell to heaven. This the Apostle john teacheth, 
a 1 john 3, 9 john 3, 3●.  Whosoever is borne of God sinneth not, but his seed remaineth in him, neither can he sin, because he is borne of GOD. This is the point wherein Christ instructeth Nicodemus, Verily, verily, I say unto thee, Except that a Man be borne of Water, and of the Spirit, he cannot enter into the Kingdom of GOD.  
This regeneration making a beginning, and giving us an entrance into the kingdom of God, cannot be attained without the hearing of God's word preached; and the word itself cannot be published without a preacher, so that Preachers are the sovereign means appointed of God to work Faith, Repentance, and salvation in all his children. To this purpose Solomon speaketh in the proverbs, 
b Prou. 29, 18  Where there is no vision, the people decay; but he that keepeth the Law is blessed. This necessity of the preaching of God's holy word, and our necessary attending upon it, as upon the ordinance of God, offereth to our considerations, these three points: First, the misery of those that want it: Secondly, the fearful condition of all such as have it, & yet contemn it; that enjoy it, and yet make no account of it; that live under it, and yet will not submit themselves unto it: Lastly, the blessed estate of such as have this means and profit by it.  
Touching the first, we may behold the wretched case of those that are without the preaching of the word; they live in blindness & darkness, they walk in places of continual danger, and yet cannot see their way, they live without the ordinary means of life and salvation, and so without hope to come to repentance, without which there can be no salvation. This is the estate of jews, of Turks, and Infidels, that are deprived of the comfortable use of the word, and they that live in corners where the sound thereof is not heard. These want the bread of life, and therefore must needs starve & perish. They have not the words 
c john 6, 68 Rom. 1, 16.  of eternal life, which are the power of God to salvation, & therefore are near to destruction. For it is the manner of gods dealing 
d August de bono persever.  to deny unto men the means whereby they should believe, when he hath no purpose that they should believe, & he withdraws from them the instrument whereby they should be converted, when he doth not purpose and intend their conversion. It was a fearful curse when God said to his Apostles, 
e Math. 10, 5. Acts 16, 6, 7.  Go not into the way of the Gentiles, and into the City of the Samaritans enter ye not. Likewise, when they had gone through Phrygia, and the Region of Galatia, they were forbidden by the Holy-Ghost to preach the word in Asia; then came they to Mysia, and sought to go into Bythinia, but the spirit suffered them not. So when God vouchsafeth not this mercy unto us, to wit; the Ministry of his word; it is a fearful sign of his heavy indignation, and as much in effect, as if the Lord should say, I will not have them converted, I have no purpose to bring them to salvation.  
This is it which is spoken concerning Israel by the Prophet, 
f 2 Chr. 15, 3.  Now for a long season Israel hath been without the true God, and without a Priest to teach, and without Law. And to the same purpose Amos speaketh, 
g Amos 8, 11, 12, 13.  Behold, the days come saith the Lord God, that I will send a famine in the Land, not a famine for Bread, nor a thirst for water, but of hearing the word of the Lord: and they shall wander from Sea to Sea, and from the North even unto the East, shall they runue too and fro to seek the word of the Lord, and shall not find it, in that day shall the young Virgins, and the young men perish for thirst. O that we could consider of these things, and lay before our eyes what danger it is to want the preaching of the word, that thereby we might be moved to pity the desolations of so many of our poor Brethren, and to fear the taking of it away for our unthankfulness from ourselves, and to magnify the unspeakable mercy of God toward us, while we do enjoy it. Great are the plagues, and horrible are the ruins of the Church in many places. Oh, that we had hearts to mourn for it, and to pray to the Lord of the harvest, to thrust forth Labourers into his harvest.  
Secondly, it teacheth the fearful condition of such as contemn this ordinance of God, and think it too base for them to seek salvation by it. It is very strange, that so plain a point as this, should be so proudly gainsaid and resisted. These carnal men will not give the Lord of heaven leave to appoint how and by what means he will save us. Shall flesh and blood presume thus far, and advance itself against his Creator? If we will be saved, we must seek salvation, as it is left us to seek, and not after our own fancy. When God hath said, Give attendance to my word; wilt thou answer, I will not attend, and yet have salvation as well as if thou didst attend? Take heed thou do not deceive thyself and thine own soul, and in the end find thyself frustrate of thy salvation. How men will shift off these duties, I know not, because I know not their hearts; but this I know, and this I would have them know and understand, that as there is a God that will be worshipped after his own will, and not according to our natural wit; so this must be our wisdom, to submit our conceits and imaginations to his heavenly pleasure. It is the first point in Christian Religion, to be learned, to account thyself a Fool, that thou mayest be wise in Christ, and to throw down all thy Natural parts at his feet, that thou mayest seek true and Heavenly Wisdom of him. Thou must account thyself stark blind, and able to perceive nothing aright in the matters of God, and in the means of thy salvation, to the end thou mayest recover sight, and see thy way wherein in thou oughtest to walk. Hence it is, that the Prophet saith, 
h Psal. 119, 18 27, 34.  Open mine eyes, that I may see the wonders of thy Law: Make me to understand the way of thy Precepts, and I will meditate in thy wondrous works; Give me understanding, and I will keep thy Law, yea I will keep it with my whole hart. Where he acknowledgeth his eyes to be closed, his ears to be stopped, his mind to be darkened, his heart to be hardened by nature, before Grace and Mercy come and make the way plain before him, whereby our eyes shall be opened, out ears boared, our minds enlightened, our hearts softened, and ourselves prepared to hearken to the voice of God speaking unto us. 
Objection.  But is not God able to save us without the Ministers preaching, and the people's hearing? Are not all things possible to him? Is he bound and tied to his own means? Is not he free to work as it pleaseth him? 
Answer.  I answer, he is not tied, he is free, he is able to save without preaching, yea without reading, without the Sacraments, without Prayer. Wilt thou from hence conclude against reading of the Scriptures, against receiving of the Sacraments, against joining in Prayer? The question is not of the power of God, but of his will; not what he is able to do, but what he hath promised us to do; not what he is tied to, but what he hath bound us to seek. He is able to preserve our life without Bread, without food; but he that presumeth upon this power, and abuseth his providence, and neglecteth to seek his nourishment at his hands, must look to perish: So we deny not but God is able to save us without preaching, but he hath not made us any promise to obtain life any otherwise then as we seek the Law at the mouths of his Ministers, that bring glad tidings of good things. He was able to preserve his three servants in the hot fiery furnace, and did preserve them; yet he that will voluntarily and violently cast himself into the fire, shall feel the smart of his own folly, and the danger of tempting God. Let us not therefore think ourselves wiser than God, lest our wisdom in the end be turned into folly, our presumption into despair, our dallying with the word, into destruction. Thirdly, we are put in mind by this means of our regeneration, to acknowledge the happy estate and condition of that Nation, of that people, of that parish, to whom God hath vouchsafed the preaching of his word, because it is a sure pledge & proof of his love toward them, and a manifest argument and testimony that he hath a Church there to be gathered, a people to be converted, and many souls to be saved. For even as God withholdeth the means of salvation from those that he doth not determine to save, 
i 1 King. 17, 1.  As he stayeth the heavens from raining upon the earth when he will bring a famine, so when he will show mercy, he will send the means plentifully. It was a great mercy to the jews, when Christ called his Disciples, 
k Math. 10, 6.  and bade them Go and preach to the lost sheep of the house of Israel, that the kingdom of heaven was at hand. It was a great blessing intended to the Macedonians, when a vision appeared to Paul in the night, 
l Acts 19, 6, 10 and 18, 10, 11.  There stood a man of Macedonia, and prayed him, saying, Come into Macedonia, and help us: whereby Paul was assured, that the Lord had called him to preach the Gospel unto them.  
It was a great favour bestowed upon the Corinthians, when the Lord said to Paul, Fear not, but speak, and hold not thy peace, for I am with thee, and no man shall lay hands on thee to hurt thee, for I have much people in this City, so he continued there a year and six months, and taught the word of God among them. Where the Lord telleth his servant, that he had people there, whom he meant to save, and therefore he sent them his word to save them; yea, he had much people there to save; and therefore the Apostle must bestow much time and diligence among them, to bring them to salvation. When God would preserve Moses out of the waters that might have drowned him, he sent 
m Exod. 2, 5.  Pharaohs daughter to the River, to take up the Child, and to provide for it, who brought him up at her own cost. So when God will save a people from their sins, and make them partakers of his Kingdom, he offereth unto them the means, he sendeth his word, he giveth gifts unto his Ministers, he toucheth their hearts with a Conscience of their duties, and causeth them to preach unto them, that so they might be converted and saved. If God have thus blessed us, and bestowed this mercy upon us, which he hath denied to many places and persons, 
n Amos 4, 7.  causing it to rain upon one City, and not upon another City, so that one piece was reigned upon, and the piece whereupon it reigned not, withered. Let us therefore acknowledge this goodness, and walk worthy of this benefit, lest the Gospel be removed from us, and given unto another Nation, that will bring forth the fruits of it. When the Gospel was offered unto the jews, 
o Acts 18, 6.  and they resisted & blasphemed, the Apostle shook his raiment, and said unto them; Your blood be upon your own head, I am clean, from henceforth will I go unto the Gentiles. It had been better for us we had never had the word preached among us, then to have it offered, and we not regard it. It shall be easier for the Turks and Saracens in the day of judgement, then for us; for if they shall be condemned, that never had the truth of God among them, and knew not what the preaching of it meaneth; much more justly shall we perish, that have had the Gospel taught in our streets, and brought unto our doors, and Christ jesus described in our sight and among us crucified. Let us therefore take heed that the Gospel be not the savour of death to death unto us, and that Christ be not a rock of offence to stumble at, lest if we fall on him, he grind us to pieces, and to powder.  

Use 2  Secondly, seeing the word preached is the means whereby we are regenerated, it teacheth the Minister to be careful to exercise his duty with faithfulness and serviceableness to Christ and his Church. Hereby he shall deliver his own soul, gain glory to God, and turn many unto righteousness. This made the Apostle say, 
p 1 Tim. 4, 15, 16. & 1 Cor. 4 1. & 2 Cor. 4, 5, 6.  We preach not ourselves, but Christ jesus the Lord, and ourselves your servants for jesus sake. The Lord jesus himself went about all Cities and Towns preaching the Gospel, and healing the sick. The Apostle Paul saith of himself, 
q 1 Cor. 6, 19  A necessity is laid upon me, and woe unto me if I preach not the Gospel. And thus he exhorteth the Elders of Ephesus, Take heed unto yourselves, and to all the flock, whereof the Holy-Ghost hath made you Overseers, to feed the Church of God, which he hath purchased with his own blood, Acts 20, 28. It is his duty to be well studied in the word of God, & to exercise himself carefully in the reading thereof, that he may be able to declare the same unto the people. He must be as a plentiful Storehouse of all necessary provision, that they may resort to him, and seek the Law at his mouth: For how shall he be able to teach another, that which he himself hath not learned? Or how shall he deliver that which himself never received? Neither is it enough for him to seek knowledge himself, and to keep continually in his study, till he become (as 
r Greenh. part 4. Sermon 4.  one saith) as a Tun that will not sound being full when one knocketh upon it: but he must come forth, and preach the word of God, and deliver wholesome doctrine, and declare by feeding the flock of Christ that he loveth his Master, and the Master of the Sheep, whose servant he professeth himself to be. This is it which the Apostle Peter teacheth, 
s 1 Pet. 5, 2, 3, 4  Feed the flock of God which dependeth upon you, caring for it not by constraint, but willingly; not for filthy lucre, but of a ready mind; not as though ye were Lords over God's heritage, but that ye may be ensamples to the flock: and when that chief Shepherd shall appear, ye shall receive an incorruptible crown of glory. If we do not thus labour, but loiter in the Lord's Vineyard, we cannot assure ourselves to be the Ministers of the Lord, but robbers and spoilers, nay murderers and manslayers, who do not only eat the sins of the people, and fill our bellies with the sweat of other men's brows, but make a prey of their souls, and expose them to be destroyed and devoured of their enemies. When the great day of the Lord shall come, and the great Shepherd of the Sheep shall appear, and a great account of our stewardship shall be taken of us, we shall bear the burden, not only of our own sins, but of all the sins of the people, and every soul belonging unto our charge (that hath perished through our own negligence) shall be laid to our charge, and his blood be required at our hands, and so shall become horrible Reprobates in Hell, to be tormented with everlasting pains. For even as the holy man speaking of this calling, teacheth that a faithful messenger of God, and interpreter of his will is but as one of a thousand, that though they be many that undertake the office, yet the number is few & rare that make Conscience of their duty to God and his people: so on the other side, few of this many shall be saved, but be cast as notable devils into hell, & draw with them thousands into destruction. Neither is it sufficient for the Ministers discharge, if he teach seldom, or now and then, as at every quarter day when he cometh to reckon with them, or once a month to avoid the Law, but he must watch, and teach, and feed his flock continually, 
t 2 Tim. 4, 1, 2  And preach the word in season, and out of season. The greatest labour shall have the greatest reward. They 
u Dan. 12, 3.  that turn many to righteousness, shall shine as the Stars for ever and ever. Every 
x 1 Cor. 3, 8.  man shall have his wages according to his work. They that employed their masters money 
y Mat. 25, 30.  & gained by it, are accounted good & faithful servants, but the idle and loitering servant that would do nothing, but hide his talon that was given unto him, was cast into utter darkness, and rewarded according to his deserts. Let us therefore labour to have a clear conscience toward God and man. The more pains we take, the greater shall be our comfort; the more diligently we sow, the more plentiful shall be our harvest. If we be painful in our callings, and diligent in teaching the people, 
z Co●. 3, 1, 2.  We shall not need, as some other, Epistles of re-commendation unto them, or Letters of recommendation from them: for they shallbe our Epistle written in our hearts which is understood and read of all men. And concerning those committed to us to feed, we see by experience that they cannot live without food, they cannot grow and prosper without a daily supply, so their souls cannot live unto God a spiritual life, unless they be often fed, and plentifully nourished by the milk of God's word. When Paul took his leave to departed from Ephesus, he propoundeth before the Elders his own example, 
a Acts 20, 31.  Remember that by the space of three years, I ceased not to warn every one both night and day with tears. This faithfulness is to be found in us, as our comfort in this life, & our crown in the life to come, always proving when God will give faith and repentance never to be repent of. We know not the times and seasons that God hath kept in his own hand. If he touch not the heart at one time, and leave a blessing behind him, he may touch it, and frame it unto obedience at another time. It behoveth us therefore, to use the means to sow unto them spiritual things, and to commit the success of our labours unto God, 
b 1 Cor. 3, 6, 7  seeing Paul planteth, and Apollo's watereth, but it is GOD that giveth the increase.  

Use 3.  Thirdly, seeing the word preached, is the ordinary means of our regeneration, it teacheth the people to look to their feet when they enter into the house of God, and to take heed how they hear. It is not left to their own choice whether they will hear or not, no more than it is to the Minister whether he will preach or not. It is required of them, that they reverence them, obey their Doctrine, love them, provide for them, pray for them, and in all things esteem of them as the messengers of Christ, as the Ministers of the word, & as the overseers of the Church, yea it standeth them upon, to hear the word at their mouths, to account of it as the means of their salvation. It is great ignorance & impiety to desire any other means to have faith, then that which he hath appointed for us. It is the great mercy and goodness of God to appoint mortal men subject to sin and all infirmities as we are, at whose hands we may be fed, at whose mouths we may be taught, and with whom we may talk familiarly, and yet by their simple Ministry may have as good assurance of salvation in this life, and of glory in the life to come, as if the Lord himself should speak from heaven. For, the word of God is as the gate of heaven, and he hath committed the Keys thereof to his faithful Stewards, 
c Math. 16, 19  That whatsoever they bind on earth, should be bound in heaven; and whatsoever they lose on earth, should be loosed in heaven. True it is, many foolish & faithless men persuade themselves, that they should repent and believe the Gospel, if they might hear God himself speak, or if one came from the dead to tell them what they should do to be saved. When Cain had conceived malice and murder in his heart, and intended to kill his Brother, 
d Gen. 4, 6.  the Lord spoke unto him, set his sins in order before him, and threatened judgement against him unless he repent; but did he repent at the voice of God, and turn unto him with all his heart? No, he fell from evil to worse, and added one sin unto another, till he had filled up the measure of them. All the Israelites heard the Law of God in the wilderness, and saw his wonderful works that he showed among them, yet they believed not, neither ceased to murmur and rebel against him. judas one of the twelve was reproved of Christ for his treason; so were the Scribes and Pharisees for their hypocrisy, yet none of them repent, or at the least many of them repent not at his preaching unto them; wherefore, it is not the hearing of the voice of God can give us repentance, it is his changing of our hearts, and renewing of us in the inner man, that casteth us into a new mould, and worketh in us a new birth. When Christ jesus was nailed upon the Cross, they said, 
e Math. 27, 42.  He saved others, but he cannot save himself: if he be the King of Israel, let him now come down from the Cross, and we will believe in him. But if he had come down at this taunt cast out upon him, would they, or could they have believed? Or could Christ have been the true Messiah, if he had descended, seeing it was the end of his coming into the world that he might suffer, 
f Esay 53 7. Psal. 22, 17. & 69, 21.  and fulfil the things that were foretold by the Prophets? Or would they not rather have said he was some cozener or conjuror, some Impostor or deceiver, as often before they had falsely and blasphemously charged him? Or had they faith in their own power to believe when they would, and to receive him to be the Saviour of the world? These carnal men do resemble and reason like unto the Scribes and Pharisees, If God would descend from heaven (as they would have Christ come down from the Cross) than they would immediately believe, than they would no longer lie in their sins. But if God should with his dreadful and terrible voice speak unto us, we were not able to appear before him, nor to abide the hearing of it, but should be swallowed up with fear, and stand amazed as dead men.  
When God spoke unto the Children of Israel in the Mount, they fled from him, and could not endure his presence, they stood a far off, and cried unto Moses, 
g Ex. 20, 18, 19  Talk thou with us, and we will hear; but let not God talk with us, lest we die. Shall we then in the foolishness and pride of our own hearts challenge the Lord to come forth unto us, and presume to settle ourselves to enter talk and communication with him, when the earth quaketh at his voice, and trembleth under him? When the Mountains are removed before him, 
h Esay 6, 2.  and the Angels cover their faces from him? If we will not believe the preachers of the word, nor content ourselves with this ordinance of God, but would have either revelation from Heaven, or the presence of God, or the person of Christ, or the glory of an Angel, or the appearance of the dead, or we know not what, we shall never be partakers of the benefits of Christ, we shall never receive to believe, we shall never have the grace of regeneration bestowed upon us. God hath not left us to the preaching of Angels, but to the Ministry of men. If we will not yield obedience to the voice of God speaking to us in his Ministers, we would not regard his own immediate voice thundering down upon us, nor believe if a damned soul or ghost shall come out of hell to preach unto us. If we will not believe Moses and the Prophets, 
i Luke 16, 31.  we would not believe, though one came unto us from the dead. Wherefore let us leave this vanity, and in a conscience to God, and obedience to his ordinance, in a love to our own souls, and desire of our own salvation, let us every one be swift to hear, slow to speak, & slow to wrath.  
Now, to the end we may hear aright, 
k Three things required to be good hearers of the word of God.  three things are required of us; Preparation, Attention, and Meditation, joined with practice. Preparation before we hear; Attention in the time of hearing; Meditation and practice, after our hearing. When Christ had propounded the parable of the Sour and the seed, in the end he gathered from thence this note, and draweth this conclusion and admonition; 
l Luke 8, 18.  Take heed how ye hear. For some present themselves to the Ministry of the Word, for form and fashion, for company and custom, without conscience; others think it enough to be present, howsoever they be affected in the hearing, or moved after the hearing. It is therefore necessary that we should be prepared before we come: Now to this preparation, three things are necessary; Faith, Fear, and Desire: first, we must have Faith, without which, the Word is as a dead Letter without life, and as an empty sound without power: and if we do not give credit unto it, 
m Heb. 6, 4, 2.  it cannot profit the hearers. Secondly, we must come with fear, that we may fear God in his word, and avoid the breach of it. For the Lord hath 
n Esay 66, 2.  respect unto them that are of humble and contrite hearts, and tremble at his word. We must set ourselves 
o Act. 10, 33.  in the presence of God, and hear as if we saw him present before us, and so receive the word as from Christ himself, the Teacher of his Church.  
Thirdly, we must come with good stomachs, as unto a feast prepared for us, we must hunger and thirst after the word to feed our empty Souls, desiring it, and longing after it, as doth the dry ground after the Dew of heaven, and the showers of Rain. This the Apostle Peter teacheth; 
p 1 Pet. 2, 2.  Desire the sincere Milk of the word of God, that ye may grow thereby. He that thinketh himself full before he come to the Lords house, is no fit Guest to be partakers of his dainty fare. In hearing the word, we must be attentive, and intentive to that which we hear. As we are present in body, so we must be present in mind. God opened the heart of Lydia, to attend to those things that were delivered by Paul. This is very profitable 
q Three benefits of attention.  many ways, and helpeth as a Sovereign remedy against the roving cogitations of the mind, against the entertaining of other actions of another Nature, and against the loathsomeness and weariness, that for the most part accompanieth the most holy things of God. First, we are subject to unconstancy and lenity of mind, our hearts are ready to wander and go astray from the present work in hand, and oftentimes are carried away from the best matters, so that we neither remember where we are, nor consider what we do, nor endeavour to profit as we ought.  
Secondly, it availeth against those deceits and destructions, whereby we entertain other actions of piety, which withdraw us from the present occasion and duty of hearing required of us. For some think they do God good service, when they offer unto him no bettet then a will worship, which is abominable before him. Hence it is, that many think it enough to be present with the assembly, and regard not how they be occupied, so that whlie the Congregation is employed one way, they are employed another, & while it performeth a public action, they are exercised in some private devotion: as for example, when the Church is hearing, they are praying: or when the Church is praying, they are reading. This is to offer the Sacrifice 
r Eccle. 4, 17.  of Fools. For the public actions of the Church, must be publicly attended of all the assembly, and there is neither time nor place unto any thing that is private or proper to one, or to few. For the Minister being a a public person, is always either the mouth of God, or the mouth of the the people: the mouth of God to speak unto us from him, and to deliver the word in his name; the mouth of the people and Congregation, to speak unto the Lord for us, so that the action is common to the whole Church. So then, it cannot stand with the rules of the word, and the comely order that God hath left to his Church, that in the time of public prayer, of hearing the preaching, of receiving the Sacraments, of singing of Psalms, any should exercise and busy themselves otherwise, then as the whole assembly doth, in their private reading, or in private prayer, or in private meditation, thereby severing themselves in devotion and action from their brethren, with whom they have joined themselves in bodily presence. Our Saviour Christ speaking of private Prayer, giveth this direction; 
s Math. 6, 6.  When thou prayest, enter into thy Chamber, and when thou hast shut thy door, pray unto thy Father which is in secret, and thy Father which seethe in secret, shall reward thee openly. For it is a manifest contempt of the ordinance of God, a disdaining of our brethren, and a dividing of ourselves from the Communion of Saints, to worship God in public place alone by ourselves, and it were better for us to hearken, then to wander; and to use our ears then our eyes. Thirdly, this earnest attention helpeth against the common disease of weariness and irksomeness of hearing, whereby it falleth out, that we sit in our Seats as men placed upon Thorns; impatient, discontent, moving hither and thither, and angry that we are detained so long from that which we more desire. If we would examine our own hearts, how earnest oftentimes we are, and not in following our own vanities and idle pastimes (to note them with no worse Title) that we can spend whole days and nights in them without tediousness: it might worthily make us ashamed, not to be able to stay and abide an hour or two in the house of God, for the increase of our Faith, and the furthering of our salvation.  
Hence it is, that we make such haste to be gone, and think every minute and moment of time an hour, till we depart: we abide not the Prayer after the Sermon, to crave of God his blessing upon our hearing, which as it is a necessary part of the Ministers duty, so the people with all reverence and humility ought to join therein. For he that will not wait and stay to crave the blessing of God, doth carry home with him to his house, the curse of God, and never profiteth by that which he hath heard. After our hearing, is required Meditation and practice of that which we have heard, that we may be bettered in judgement, in knowledge, in affection. We should be careful 
t Psal. 119, 11 24.  to remember it, to ponder upon it, to lay it up in our hearts, and to frame all our doings by it. There is a double use and benefit of Meditation. It serveth us against the negligence and security of those, that hold the Word no longer in the mind, than the sound is in the ears, and remember the instructions no longer, than they abide in the Church, like riven and rotten Vessels, that leak and let out the liquor as fast as they received it. For they are no sooner dismissed, and risen from their seats, but their hearts are strayed, and their tongues applied after earthly; nay, after profane things, according to their several affections and vain delights.  
Again, it helpeth more deeply to imprint in our minds, and engrave in our memories, that Doctrine which we have heard, and it furthereth us in a wise and profitable application of every point taught unto ourselves. He proveth the best Scholar that thinketh often upon his Lesson, after he hath had it. And touching practice, which is the end of our hearing, preparation, attention, and meditation, Christ himself hath said; 
u Luke 11, 28. james 1, 22. Psa. 119, 105  Blessed are they that hear the word of God, and keep it. Likewise the Apostle james, pronounceth those only to be blessed, Which are not forgetful hearers, but doers of the word. So than it is plain, that the end of hearing is not vain speculation, or a bare knowledge of the will of God, but a care to obey it and perform it. For which cause the word is called a light for our paths, and a Lantern for our steps, to the end we should walk in it, and live by it, and seek direction from it.  

Use 4.  Lastly, this Doctrine giveth good direction to such as have authority, either to ordain and appoint fit persons, or to present them to certain places. For seeing the regeneration of man is wrought by the preaching of the Word, it teacheth the overseers of the Church to look to their office, and to take heed that they do not rashly lay their hands upon ignorant and un-sufficient persons, or such as are scandalous and lose Livers, and then thrust them upon the people to look to their Souls, which are not worthy to feed their Cattle, or to wipe their shoes. The Apostle giveth this rule to Timothy, 
x 1 Tim. 5, 22  Lay hands suddenly on no Man, neither be partaker of other men's sins, keep thyself pure. Moreover, he would not 
y 1 Tim. 3, 10  have the Deacons to have the office of attending on the poor, unless they were first tried & examined, and after trial approved, let them (saith he) first be proved, then let them Minister, if they be found blameless: therefore much rather ought the Ministers themselves to be proved, before they be approved, as the calling is higher, and the danger greater, if they be found unfaithful and unworthy. They must not be carried away by friendship or favour, or Letters of commendation, but approved only of such as are apt to teach, and unblamable in life. The Apostle giveth this as an unchangeable rule never to be broken, 
z 1 Tim. 3, 2. 3. & Tit. 1, 6, 7, 8, 9  A Bishop must be unreprovable, apt to teach, not given to Wine, no striker, not given to filthy lucre, etc. For when an unfit man contrary to this order, is put into the Ministry, he is as much to be reproved that doth admit him, as he that doth present him, and as he that is represented and admitted, seeing he maketh himself partaker of his sins. But to pass this over, let us come to such as are patrons, and have the bestowing of Church-livings, it standeth them upon to make choice of all Teachers, that may bring the people to Faith and repentance, lest it come to pass through their means that the people be untaught, and lest the Prophet complain of them, as he did of the chief Rulers and Leaders after their return from Captivity, when every one sought their own private profits and pleasures, but had no time, or at least would spare no leisure to provide for the setting up of the Temple of God; 
a Hag. 1, 4.  Is it time for yourselves to dwell in your Fielde-houses, and this House lie waste? This offence and abuse, cometh from three chief heads, and issueth from three Fountains, for it proceedeth partly from ignorance; partly from carelessness; and partly from covetousness. By ignorance, when they know not what care is committed unto them, and what trust is reposed in them. By negligence, when they feel not the greatness of the sin, nor consider the injury offered to others, but suffer themselves to be drawn and overcome by affection, or kindred, or other men's suits, to bestow sufficient places upon un-sufficient persons. By covetousness, when they reserve a portion or pension to themselves, and when they so pair it and share it from the incumbent, that they sequester the greatest benefit of the Benefice for themselves, 
b judge 17.  and bestow ten Shekels and a suit of apparel by the year to another, to bear the name and to serve the Cure. These bestow as much upon their Horsekeeper to keep their Horses; as upon the Minister that hath the charge of Souls. If ignorance be the cause. I would in the Name of God, and in reverence to their high places and callings, crave liberty to use a word of Exhortation unto them, to beseech them to give me leave to put them in mind, and to be content to learn how they came by this right and authority to be put into their hands. After that the bounds and limits were assigned to every Parish, and several Churches were appointed for several Ministers, and Lands and livings bestowed for their maintenance, to the end that every one should keep his own, and no man to intrude upon the right of another, nor rob the Church of that which was given, there were certain temporal men chosen, 
c Marcil patau. desens. pac. part. 2. cap. 14.  either by godly Kings, or by such as had endowed those Churches and given them Lands, to be patrons of those Churches, who might be able and ready to defend the Church rights and privileges, to the end the Pastors themselves should with more convenience and less encumbrance, apply their vocations. It was thought unfit for them to follow suits of Law, whereby their studies might be distracted, and so the people should not be instructed: and beside, those holy men, resembling Christ, and employed in the service of the Church, would not be contentious in the law to strive with any: whereby we see they are called patrons, because they were appointed by the first Doners, to defend the right of the Donation against all Intruders and Incroachers upon their gifts, and to protect the Church-livings from the injuries and insolences of covetous and contentious men. They were not appointed by the first institution to bestow Church-livings (as now they do) but to patronise the right of the Lands consecrated to the Church. Afterward, they were allowed to nominate the Minister, that the burden that lay upon them might be the better borne, and that the trouble might be eased with some honour. Seeing therefore they have as men of trust, the right of Patronage and presentation put into their hands, and may not only defend the place, but name the person, let them be careful to discharge the trust that is reposed in them, and show themselves worthy of that power and privilege committed unto them. Again, let them consider that it is a great calling & of great importance, and therefore great gifts are required for the execution of it. It hath annexed unto it the charge of Souls, and therefore is not slightly to be passed over.  
Ignorance shall excuse no man, 
d Luke 12, 48  He that knoweth not his masters will, shall be beaten with fewer stripes: but wilful ignorance of such as do not know, nor will not know, is a double sin. This is not spoken with any malice or hatred to their persons, but in a desire of their good, and a love to the people, so that we say no otherwise of such patrons, than Christ did of his persecutors; 
e Luke 23, 34  Father, forgive them, for they know not what they do. If negligence and carelessness be the cause of this offering of unworthy persons to be the Overseers of the Church, than 
f Babbin. Preface before Com.  I crave humbly and hearty the wise consideration of these profitable Meditations. The Lord threateneth to the Watchman death, that warneth not his hearers, 
g Eze. 3, 17, 18  and saith, he will require their blood at his hand. If then God have made me, or the people hath chosen me, or the Church hath suffered me to be a Patron, I ought thus to reason: If I negligently place such a one, as for want of ability cannot, or for want of conscience, will not give warning, and admonish the wicked of their sins, can I want my portion in the wrath of the Lord that is threatened against all such defaults? Christ jesus teacheth, that it is a sign of love 
h john 21, 15  to him in the Minister to feed his Sheep, to feed his Lambs: if then I be a Patron of any place, I must think that it is a token and witness of my love to Christ, if I cause his Sheep and Lambs to be fed. And if it be want of love in the Minister, when he doth not feed, but fleece the Sheep; when he doth not teach, but starve them; is it not so in me, if through my sluggishness and sin it so come to pass? It is a great sin to lay hands rashly to admit any into the ministry, and thereby to give that worthy calling to an unworthy man: and is it no offence in me being Patron, to bestow the Living upon such a one? If he be to be blamed that giveth institution and induction, he cannot be excused that giveth the presentation. It is noted by the Evangelist; 
i Math. 9, 36.  that when Christ saw a great multitude of people gathered together from all quarters, he had compassion upon them, because they were as Sheep without a Shepherd.  
The word used in that place, is of great force, derived of a word that sigfieth the Entrails, the Bowels, and inward parts; expressing thereby, as it were an aching of his head, or a yearning of his Bowels, to see so pitiful a sight, so doleful a spectacle. If then there belong unto me the right of a Patronage, and presentation to any Living, I must thus consider, if I be led by the Spirit of Christ, or have any zeal of his glory, or care of the salvation of his people in me. I must show mercy and compassion to those Souls that are so dearly bought and purchased, even by the precious blood of Christ. If we have an house to build, we will not admit of every Workman that offereth his help, or is commended to us by others, or will labour best cheap: but we will make choice of the most expert and sufficient. And shall we then choose or commend to the building of the Spiritual house of God, every Cobbler and Bungler, unsufficient persons; 
k 1 Kin. 12 31  either jeroboams Priests, that were of the lowest of the people, 
l 1 Sam. 2, 17.  or such as Elies Sons, who were the lewdest of all the people? When the Tabernacle of God was to be builded, they took not tag and rag from among the refuse of the Congregation, 
m Exod. 31, 3.  but such as were filled with the Spirit of God, in wisdom, in understanding, in knowledge, and in all workmanship. If covetousness be the cause of placing such blind guides, which is as great an oversight, as to set a blind man to be a Watchman, or a dumb man to be a Messenger, or a Lame man to be a Post, or a deaf man to be a judge: we must observe, that the Lord compiaineth in the Prophet; 
n Mal. 3, 8.  that he was spoiled and rob when the Tithes and offerings were taken away from the true use, and from the right Owners, and therefore would visit it with a grievous plague and heavy judgement. The jews in the Gospel allege it unto Christ, as an Argument of love to them and their Nation, that the Centurion, whose Servant was sick, 
o Luke 7, 5.  had built them a Synagogue: so that on the otherside, they would have branded him with the note of hating them and their Nation, if he had spoiled the Synagogue, or taken away the privileges belonging unto it. The Prophet David (as we heard before) would not drink 
p 1 Chron. 11 16.  of the Water of Bethleem, because it was gotten with the danger of some few men's Temporal lives: Ought not this to teach a great conscience to every one, to take heed that he do not eat and drink that which hazzardeth the Souls and bodies of many of their Brethren, and to make them afraid to  themselves and their families, by leaving the people naked to their enemies, to be a pray unto them, and to be destroyed by them? It is noted as a thing worthy of note and memory 
q Possid. in vita August. 10. 24.  in the life of S. Austin, that he sharply rebuked and reproved a Gentleman in his time, for recalling and taking away his own gift, which before he had given to the maintenance of his Church: how much more would he have been offended if he had lived in our days (wherein many are as friendly and favourable to the Ministry, as the East wind is to the fruits of the earth) & how much more severely would he have censured those Caterpillars and Cormorants, that take away by injurious customs and corruptions the maintenance of the Church, which neither they nor their Fathers have given? The ancient Romans' by the light of Nature (as Livy 
r Decad. 5. lib. 2  testifieth) disliked and checked Qu. Fuluius Flaccus, because he had uncovered a part of juno's Temple, to cover another Temple of Fortune with the same Tiles; they told him that Pyrrhus or Hannibal would not have done the like, and that it had been too much for him to have done it to a private citizens house, being a place far inferior to a Temple, and in conclusion, forced & compelled him to send home those Tiles again, by a public decree of the Senate. Let those things be duly weighed, and make these men ashamed to come behind the Heathen, who did more to their Idols, than they will do for the honour of the true God. If they be not hewn out of Oaks, and have hearts of Flint, let them open their eyes and behold the oppressions of the Church, and the pulling away in whole or in part, the provision appointed for the Pastor, whereby it cometh to pass, that many places want the preaching of the Word, and many Souls perish for the want thereof.  
When the 
s 1 Sam. 6, 3.  Philistims sent home God's Ark from them, they sent it not back empty, they returned it not without a gift. When Zaccheus repent of his injurious dealing, 
t Luke 19, 8.  he offered to restore foure-folde. If these Church-pollers, who have rob the Church, and enriched themselves with the spoils thereof, will not restore that which they have wrongfully taken, and make up the breaches which they have wastefully made, being without the fear of God, and any fruit of true Religion, they shall in the end receive judgement according to their works, and in the mean season, their own consciences shall sting and torment them. It goeth indeed hard with the poor Church that is oppressed, and it groaneth and sigheth under the burden of her oppression: yet in the end, when the Lord cheefe-Iustice of Heaven and Earth shall pronounce sentence against them, it shall be known that they, who oppress others, do 
u August. epist. 211.  more hurt themselves, than those whom they oppress; in as much as the sorrow and smart of the oppressed have an end, but the woe and torment of the oppressor shall be everlasting, because he heapeth unto himself wrath, against the day of wrath, and of the declaration of the just judgement of God.   

11 Which in times past was to thee unprofitable, but now very profitable, both to thee and to me.  
12 Whom I have sent again: thou therefore receive him; that is, mine own Bowels.  

The order of the Words.  HItherto we have heard the chief matter of this Epistle propounded and amplified: Now let us see how it is proved and confirmed. The matter handled, is; that Onesimus should be received and entertained again by his Master. This is first strengthened, and then concluded. To effect his purpose, Paul draweth divers reasons; some taken from Onesimus; others, from the Apostle himself. From Onesimus in the eleventh verse, because he should find him very profitable and serviceable, which is amplified by the contrary, albeit he have been unprofitable and unthrifty unto thee. The reason may be thus framed; 

If he will prove profitable unto thee, than thou oughtest to receive him, lest thou be found an enemy to thine own profit:  
But he will prove profitable unto thee,  
Receive him therefore.    
This hath included in it, the force of a close and secret Objection. 
Objection.  For Philemon might object, I have found him hurtful: why then should I receive into my House as a member of my Family, that Servant which will cause more harm, then bring profit: I have had experience of the damage that he hath done me, what homage he will do me, I know not. 
Answer.  To this the Apostle maketh a double answer; first, by granting, then by correcting that which he had granted, and both ways, by comparing the time passed with the time present; the time before he embraced Religion, with the time of his conversion: as if he should say; true it is, and I grant he was once unprofible to thee, for while he was unfaithful to God, he could do no faithful service unto thee: but why dost thou urge the time of his ignorance? And why dost thou consider so much what he hath been? For now he is become a new man, he hath tasted of the true Religion, he hath learned to know God, to know himself, to know thee, and to know me. To know God, his merciful Creator; to know himself, a wretched Sinner; to know thee, his loving Master; to know me, his spiritual Father; whereas in former times he was ignorant of all these. As he regarded not to know God, so he could not regard thy good: but now thou shalt receive a new Onesimus, a new Servant, a new man, the same in substance, but renewed in quality, and altered from the Crown of the head to the sole of the foot. He was not before so unprofitable, but now thou shalt find him as profitable unto thee, as I have found him both diligent and dutiful unto me, in my bonds and imprisonment.  
The reasons taken from the Apostle himself, are of two sorts: first, from his action of sending him: secondly, from the Communion and fellowship which Paul had with Philemon. The first, touching his present sending of his Servant back, is propounded, and then the objections that might be alleged, are prevented. The reason may thus be concluded; 

If I have sent him back again, than thou oughtest to receive him at my hands.  
But I have sent him back again unto thee, Verse 12.  
Receive him therefore.    

The meaning of the words.  This is the reason: the preventing of the Objections is in the three Verses following, which come afterward to be considered.  
This is the order of the words, it remaineth briefly to unfold the meaning & Interpretation of them. When he saith of Onesimus; That he was in times past unprofitable: he meaneth in the time of his ignorance, before his conversion, before his calling by the preaching of the Gospel, and before he came to the knowledge and understanding of true Religion. By [Unprofitable] we must understand, lewd, untrusty, unfaithful, stubborn, dissolute, and every way carnal. Again, when he saith [But now] he meaneth since his conversion, and since a new-birth was wrought in him, he is made [Profitable] that is; honest, helpful, dutiful, faithful, serviceable, so that he opposeth and compareth the State and condition of Regenerate Onesimus, with the State and condition of unregenerate Onesimus, and maketh the one contrary to the other. When he willeth Philemon to receive him, he meaneth to grace and favour, forgiving and forgetting his former faults and bad dealing. lastly, when he calleth Onesimus his own Bowels; he meaneth as dear to him, as his own Bowels; who, although he were a poor Slave and abject Servant by calling, and a Fugitive and Runna-grate by his former condition, yet now greatly beloved of the Apostle, even as himself. As if he should say; If thou lovest me, account of him no otherwise then thou dost of me, entertain him as mine own heart, receive him as my Son, and as if he were begotten of mine own bowels.  

divers points to be observed  In these two Verses, containing two reasons, to persuade Philemon to receive his Servant, being made much better by his departure from him, we are to observe divers points, worthy of our diligent observation, and of our careful consideration. First, we are to mark, how the Apostle, speaking of the offence of Onesimus, and of his former State before his conversion, doth mitigate the greatness of his sin, by the mildness of the word. For whereas he might have called him, a Thief, a Rogue, and a Runagate, he doth allay it, and express it under a gentler Name, (as we shall see better afterward) to teach us, that when we have to do with Sinners that are converted unto Christ truly, and have repent of their sins unfeignedly, we should deal favourably with them, we should not rack and stretch their offences, but after a sort, cover them with the cloak of charity, and bury them in the Grave of forgetfulness. Secondly, we may observe how the Apostle speaking of his Conversion and Regeneration, doth set it out to the full, not only that Philemon should be persuaded, but that Onesimus might be comforted. Wherefore he doth not only say that he was become profitable, but very profitable, or exceeding profitable. And he addeth; not only very profitable to Philemon, but to himself, even to them both; whereof Paul had experience already, Philemon should have hereafter: which teacheth us to use all good and loving means, to strengthen such as are newly converted, and to remember for their comfort and encouragement, such good things as appear to have been in them, not to diminish or lessen them, but fully to express and declare them to others, that God may be glorified in their calling, and they themselves may be strengthened in all well doing.  
thirdly, we see in the strength of the first reason, that men are greatly moved to do any thing by hope of receiving profit and commodity. It is an Argument not only to induce profane and ungodly men to commit wickedness, but to persuade the godly and faithful to follow holiness of life. Whatsoever is offered unto us under the Title of profit, doth carry with it a certain force and power to lead us to the practice of it: whereby we ought to learn, that in moving men to well doing, we may lawfully lay before them the hope of Heaven, and assurance of profit; yea, all men for their better encouragement in the works of godliness, may have respect to the profit of their labour, and the recompense of reward. True it is, the glory of God, and the discharge of our duty, aught to be the principal means to move us, but the consideration of our own profit should not be neglected. Hence it is that the Apostle 
x Tit. 3, 8, 9  moving all that have believed, to be careful to show forth good works, addeth; These things are good and profitable unto men: on the other side, removing them from foolish questions, and Genealogies, and contentions, and brawlings about the Law: he concludeth, for they are unprofitable and vain. So the Apostle declaring the wonderful Faith of Moses, who refused to be called the Son of 
y Heb. 11, 26.  Pharoahs' Daughter, chose rather to suffer adversity with the people of God, and esteemed the rebuke of Christ greater riches than the treasures of Egypt, showeth, that he had respect to the recompense of the reward.  
Fourthly, Paul's sending is made a reason for philemon's receiving, and he concludeth, that he is to be received of his Master, because he is sent back by Paul himself. For seeing Onesimus returned not of his own accord, or through compulsion of others, or through danger of law, or through fear of punishment, but by the purpose and appointment of Paul, and came not again empty, but laden with letters of commendation; it serveth highly to set forth the matter. To present himself in this sort before his Master, by the direction and advise of Paul, was more than if he had returned of his own head, and it was more effectual to move Philemon to receive him: which teacheth us, that the author and persuader of any journey or embassage, doth serve greatly to commend the journey, and to set forth the embassage itself; and therefore a message sent from a faithful and good man, is not lightly to be passed over, or rashly to be contemned, or unreverently to be received of him to whom it is sent.  
Lastly, we are to observe the tender and inward affection of Paul toward Onesimus, who was as dear unto him as his own bowels, and therefore would have him so received and respected, as he would receive and respect his own bowels. Where we see, that together with his petition, he bewrayeth and discloseth his affection toward him for whom he maketh request. This teacheth us, partly, that to the end our request and commendation may take place, and work in him whom we beseech and entreat, we ought to show our love, and make manifest our dear affection for him, in the manner of making of our suit and supplication; and partly, that whosoever is truly turned unto God, and repenteth of his sins from the bottom of his heart, aught to be dearly beloved of us; yea, albeit he were a Servant, a Fugitive, and one stained with much wickedness. For a sound conversion 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 never been committed. These are the general observations: now let us descend to the particular doctrines.  
[Which in times past was to thee unprofitable, but now very profitable, both to thee and to me.] We heard before, that in these words one Argument is included, to persuade Philemon to receive his Servant, which is, because howsoever he had been unprofitable, now he was turned to be most profitable. In which Words the Apostle maketh an allusion, to name Onesimus, which in the original signifieth profitable. It is an usual and common thing in the Prophets, to allude to the Names of Men and Women, of Cities and Countries, and from thence to draw some profitable consideration and conclusion, that thereby they may move to some virtue, or condemn some vice, or give warning of some judgement, or set forth some mercy of God. The like it were easy to show in the New-Testament. So in this place, the Apostle putting Philemon in hope of receiving profit by him, alludeth to the Name of Onesimus, that is profitable. In like manner, 
z Sophocles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  one of the Heathen Poets using this Name, hath a wise and worthy sentence; The gifts of Enemies, are not gifts, nor profitable.  
The last word is the same with the Name of this Servant, wherefore it is as much as if the Apostle should have said; I do not fear, and do not thou doubt, but he will behave himself answerable to my expectation and commendation given of him, beseeming the profession of the Faith worthy his own Name, and will approve himself unto thee to be a right Onesimus, that is; thrifty and profitable. Before he was Onesimus in name, now he is so in deed: before he held the Title, now he hath the truth; before thou sawest the shadow, now thou shalt see the substance; thou hast had experience of his unprofitableness, now shalt thou have the benefit of the profit that he bringeth with him, being made a new Creature in Christ jesus. We learn from hence, 
a Doctrine 1. Christian religion maketh a man profitable and helpful to others, that before hath been iniutious and hurtful.  that Christian Faith or Religion, of a man unprofitable, maketh him profitable; and of one unfit, maketh him fit to every good work. The conversion of men to the true Faith, worketh the greatest change and alteration that can be, and maketh them good, profitable, and helpful unto others, that have been before, unjust, injurious, cruel, and hurtful. This appeareth by the prophesy of Esaias, 
b Esay. 11, 6, 7.  where he showeth; That the Wolf shall dwell with the Lamb, and the Leopard shall lie with the Kid, and the Calf, and the Lion, and the fat Beast together, and a little Child shall lead them: the Cow and the Bear shall feed, and their young ones shall lie together, and the Lion shall eat Straw like the Bullock: the Suckling Child shall play upon the hole of the Asp, and the weaned Child shall put his hand in the Cockatrice hole.  
These things are not literally to be understood, but he meaneth by these Beasts, men of a ravenous and brutish Nature, who when they shall be brought into the Kingdom of God, and Church of Christ, they shall lay aside their wicked and Wolvish properties, and become loving, gentle, kind, and courteous one to another. This the Apostle teacheth. Ephe. 2, 11. 
c Ephe. 2, 11, 12, 13. Col. 1, 21, 22.  Remember that ye being in times past Gentiles in the Flesh, and called uncircumcision of them, which are called Circumcision in the Flesh, made with hands, that ye were at that time without Christ, and were Aliens from the Commonwealth of Israel, and were Strangers from the Covenants of promise, and had no hope, and were without GOD in the World: but now in Christ jesus ye which once were far off, are made near by the blood of Christ. It is noted in the Words of the Prophet, and of the Angel; 
d Mal. 4, 6. Luke 1, 17.  That john the Baptist, by the power and force of his Ministry, shall turn the hearts of the Fathers to the Children, and the disobedient to the wisdom of the just Men, to make ready a people prepared for the Lord.  
This truth is farther confirmed unto us by sundry examples, as by the example of Paul toward others, and others toward Paul. Let us look upon the example of Paul, no man is ignorant, that before his conversion to the true Faith of Christ, he was 
e 1 Tim. 1, 13 1 Cor. 15, 9 Acts 9, 1, 2.  a bloody Persecuter, an horrible Blasphemer, and a cruel Oppressor, one that made havoc of the Church of God, and sought to overthrow Religion: but after he was called to the knowledge of Christ, he was turned into a new man, he became gentle unto all, he thirsted after their Salvation, which is the sincerest Testimony of the soundest love. The like affection we see in the jailer after his conversion. He had executed his office with all rigour and extremity; 
f Acts 16, 24, 33.  He cast the Apostles into the inner Prison, und made their Feet fast in the Stocks, because he would be more sure of them: but immediately after the feeling of the Earthquake, the hearing of Paul, the opening of the Prison, the preaching of the Faith, and turning of his heart; He took them the same hour of the night and washed their stripes, and was baptised with all that belonged unto him. Whereby we see the fruit of his unfeigned love, after the truth of his unfeigned conversion. Before he showed his cruelty, now he testifieth his Charity; before he manifested his rage, now he declareth his Religion; before we heard of his fury, now we see his Faith. The jews, that crucified the Lord of glory, and shed innocent blood, even the blood of the Son of God, 
g Act. 2, 40, 41 42, 43, 44, 45, 46, 47.  when they were exhorted to amend their lives, and to save themselves from that froward Generation: they received his word, they were added to the Church, they continued in the Doctrine of the Apostles, in the fellowship of the faithful, in the singleness 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 every one had need. The like we see in Zaccheus, he was at the first a Publican, a chief receiver of the tribute, and a chief deceiver of the people, he had rob many by false accusations, 
h Luke 19, 2, 7, 8.  so that he was grown rich, and by his Riches, into reproach and hatred: but when Christ had revealed himself unto him, he stood forth and said unto the Lord: Behold, Lord, half my goods I give unto the poor, and if I have taken from any man by forged cavillation, I restore him fourfold.  
This is a great work of God that he worketh at our conversion, which the 
i 1 Cor. 6, 10, 11.  Apostle speaketh off. 1. Corin. 6, 10, 11. Be not deceived, neither fornicators, nor idolators, nor Adulterers, nor Wantoness, nor Buggers, nor thieves, nor Covetous, nor Drunkards; shall inherit the Kingdom of GOD: and such were some of you, but ye are washed, but ye are sanctified, but ye are justified in the Name of the Lord jesus, and by the Spirit of our GOD. All these Testimonies and examples teach us, that where is a right conversion 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 conversation.  

Reason 1.  The Reasons of this Doctrine are evident, and shine as clearly as the Sun at Noonday. For first, if we consider our natural estate and condition what we are before our conversion, we shall easily be brought to acknowledge, both where, and what, and whence the change is. For naturally we hate the truth, and the professors of the truth, 
k Ro. 1, 29, 10 2 Tim. 3, 2, 3, 4  Being full of all unrighteousness, Fornication, wickedness, covetousness, maliciousness, full of Envy, of Murder, of Debate, of deceit, taking all things in the evil part, Whisperers, Backe-biters, Haters of GOD, Doers of wrong, proud, Boasters, Inventors of evil things, disobedient to Parents, without understanding, Covenant-breakers, without natural affection, such as can never be appeased, merciless, Lovers of themselves, cursed speakers, unthankful, unholy, false accusers, intemperate, fierce, no lovers at all of them which are good, Traitors, heady, highminded, lovers of pleasures, more than lovers of God, having a show of godliness, but have denied the power thereof.  
Behold here a Glass to behold ourselves in, a perfect Glass to look upon, that we may see ourselves, and know ourselves what we are. And albeit all these sins do not actually break out of us, yet they are all originally bred in us: and albeit the fruit of them do not appear outwardly, yet the very Spawn and Seed of them remaineth inwardly: and albeit we do not feel the Branches, yet we have cause to fear the bitter Roots and Remnants and Relics, of them that are deeply settled in the Garden and Ground of our hearts. Seeing therefore our Nature is thus corrupt, and we so far alienated and estranged one from another, we cannot be healthful or profitable to any of God's people and Children. Our Saviour teacheth, 
l john 15, 19 and 10, 2.  That the Men of this World should always hate his Servants, and be unto to them as Wolves to the Lambs; yea, that the time should come, that they which kill them, should think they did God good service. This is it which the Apostle speaketh and confesseth as well of himself, as of others; 
m Tit. 3, 3, 4.  We ourselves also, were in times past unwise, disobedient, deceived, serving the lusts and diverse pleasures, living in maliciousness and envy, hateful and hating one another, until the bountifulness and love of GOD our Saviour appeared; who according to his mercy saved us, by the washing of the Newe-birth, and renewing of the holy-ghost. This is our natural condition, before we have freedom from this thraldom, and deliverance out of this misery which we bring with us, and upon us.  

Reason 2.  Secondly, when men are truly converted, they will make conscience of hurting, they will abstain from wrongs and injuries, they will be ready to do good to others, to profit others, to walk in all the duties of their callings, and to keep a good conscience toware God and man. This appeareth in the Prophet Esay, Chapter 65. where this Doctrine hath his confirmation, when he hath said; 
n Esay 65, 25. Acts 24, 16.  That the Wolf and the Lamb shall feed together, and the Lion shall eat Straw like the Bullock, and to the Serpent Dust shall be his Meat: He addeth; They shall no more hurt nor destroy in all mine holy Mountain, saith the Lord. The Apostle saith, Acts 24, 16. I endeavour myself to have always a clear conscience toward God and toward men. Christ jesus himself saith, 
o john 4, 34.  My meat is, that I may do the will of him that sent me, and finish his work. So it is, and will be meat and drink to every one of us, if we belong unto him, to do good unto all Men; yea, even our Enemies and Persecutors, as appeareth in the example of Stephen, who prayed for his utter Enemies, that hated him with deadly hatred, and stoned him to death: and in the example of joseph, when his Brethren feared revenge, and to be rewarded evil for evil, according to their deserts, he said: Fear not, for am not I under God? Thus he comforted them, and spoke kindly unto them.  

Reason 3.  Thirdly, true conversion worketh in us the love of God and men, and so maketh us fruitful in all good works; it suffereth us not to be barren and unfruitful, and it subdueth the rage and corruption of our sinful Nature. For such as perform not their duties to God in the several parts of his worship, nor abstain from violence toward men, whom they ought to love as their brethren, do make it plain and manifest, that they were never rightly converted. Such as are rightly converted, are truly sanctified; and therefore that is a false conversion, where there is want of sanctification. When the Prophet hath sore-shewed the wonderful change and alteration that the Gospel of Christ should make, he maketh this the cause; 
p Esay 11, 9  For the Earth shall be full of the knowledge of the Lord, as the Waters that cover the Sea. We saw and showed this before in the example of Paul, we cannot doubt, but he was before his conversion, as a roaring Lion, and as a raging Wolf against the poor Lambs of Christ: but being made a Christian, and called to the knowledge of the truth from Heaven, he couched down quietly with them, so that we may truly say with the Prophet; That the wolf did dwell the Lamb, the Leopard did lie with the Kid, the Lion did eat Straw like the Bullock. Seeing then, that the conversion of a man worketh in him the love of God and man, seeing before true conversion we hate others, and other hate us; and lastly, seeing after true conversion we begin to make conscience of hurting and harming others; it followeth, that such as by nature were as Bears and Bulls, as Asps and Vipers, as Wolves and Cockatrices, as Lions and Leopards; that is, fierce, cruel, covetous, injurious, and unjust, being converted to the Faith, and gathered into the Church, are made gentle, mild, and merciful.  

Use 1.  Now let us come to the consideration of the Uses, and to the application of the Doctrine to ourselves. First of all, we see hereby, that they are greatly deceived, that think true godliness to be unprofitable, and no gain at all to return and redound to the practiser of it. Great is the benefit of true Religion, and much is the profit of our conversion. Without this, a man is no better than a Beast; nay, worse than any Beast. He liveth like a Swine, he dieth like a Dog, he becometh afterward a Devil. The holy man job describing the life and death of ungodly men, saith of them; 
q job. 21, 14, 15.  They spend their days in wealth, and suddenly they go down to the Grave; They say also unto God: Depart from us, for we desire not the knowledge of thy ways: Who is the Almighty, that we should serve him? And what profit should we have, if we should pray unto him? This is the voice of Atheists that regard not God; yea, that think there is no God. But true Religion bringeth with it the greatest profit, and no gain is comparable unto it. It maketh us profitable to ourselves and others: the benefit that it bringeth to others, is both to their Bodies and Souls.  
Hence it is that the Wise man saith; 
r Pro. 3, 14, 19  The Merchandise thereof, is better than the Merchandise of Silver, and the gain thereof is better than Gold, it is, more precious than Pearls, and all things that thou canst desire, are not to be compared to her; Length of days is in her right hand, and in her left hand riches and glory: her ways are ways of pleasure, and all her paths prosperity, she is a Tree of Life to all that lay hold upon her, and blessed is he that retaineth her. Howsoever therefore the World, and the Children of this World, do repute and esteem of godliness, it is most certain it is the greatest jewel, and offereth all other blessings with it. Hereunto accordeth the saying of the Apostle, 
s 1 Tim. 6, 6.  Godliness is great gain, if a man be content with that he hath. And in another place; 
t 1 Tim. 4, 8.  Bodily exercise profiteth little, but godliness is profitable unto all things, 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) cursed and miserable? And who is it that doth not desire blessedness? But godliness joined with true conversion of a Sinner to God, maketh his State and standing blessed. The Psalmist witnesseth, That he is 
u Psal. 112, 1. & 119, 1, 2. & 1, 1, 2.  blessed that feareth the Lord, and delighteth greatly in his Commandments: blessed are they that are upright in their way, and walk in the way of the Lord: blessed are they that keep his Testimonies, and seek 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 Lord, and exerciseth himself therein day and night.  
What can be more profitable then to have interest in Christ the treasure of all treasures, and the jewel of all jewels; to have him our Mediator, our Redeemer, our Saviour? But when once we are truly converted, we have gotten Christ, he is become ours, we have him dwelling in us, him I say 
x Col. 1, 18, 19 and 2, 9 Ephes. 3, 17. john 17, 3.  in whom dwelleth the fullness of the Godhead bodily, who is the head of the church, whom to know is eternal life. By him our bondage is turned into freedom, our beggary into riches, out thraldom into liberty, our death into life. Who is it then can be so simple or ignorant, to affirm that profession to be without gain and profit, that bringeth Christ jesus with it, in whom all treasures are hid and had? Or who can be so sottish or senseless to deny, that when we have done all that we can, our means are too slender, our cost too small, our time too short, and our labour too little, in seeking to find him, and in digging and delving after him. For if we find him, we are sure to find all things, and to want nothing that is good. What thing can be more profitable than that which giveth a man just Title to God's blessings, and a sanctified use of his creatures? The ungodly man that is not converted to God, but perverted in all his ways, hath no part or interest in the promises and mercies of God, to warm himself with his wool, to feed himself with his meat: 
y Psal. 50, 10.  For all the Beasts of the Forests are his, and the beasts on a thousand Mountains. Such as are wicked persons, are wrongful Usurpers, and unjust intruders upon the Lord's goods, and the portion that he hath prepared for his own people, nay they are shameful thieves, and shameless Robbers that steal from the godly, that which was created for them, bestowed upon them, and sanctified unto them. Hence it is, that the Apostle saith, 
z Titus 1, 15.  Unto the pure are all things pure, but unto them that are defiled and unbelieving, is nothing pure, but even their minds and consciences are defiled. In Adam we have lost the pure and free use of the creatures of God; in Christ jesus the second Adam, and 
a Heb. 1, 2.  heir of all things, we recover our Title unto them again. Now, that which putteth us in possession, and bringeth the full fruition with freedom of conscience, and comfort of heart of all these things, must needs be holden most helpful and profitable unto us in this life.  
Last of all, if we consider the enduring and continuing of the gain of godliness, we shall find the price of it to be above all other commodities: the sweetness whereof may delight us, and the contentment thereof may satisfy us, and the certainty thereof, may allure us to the seeking and preferring of it before all other, and to travel and traffic for it far and near. What commodity canst thou name or remember, that the richest Merchants bring from strange Countries, which is not subject to be lost by land, and to perish by the Sea, by storms, by robbers, by rovers, by tempests and shipwreck, 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 be but a shadow of true gain? But the profit of godliness is of a contrary Nature, if once we have gotten this Pearl, the Thief cannot steal it, the moth cannot corrupt it, the Sea cannot drown it, the rust cannot fret it, the Land cannot lose it, the length of time cannot consume it, the greatness of danger cannot take it from us; the unfaithfulness of servants, the subtlety of enemies, the fraud of false Brethren, the force of the mighty, the violence of the Oppressor, the partiality of the judge, the wresting of the Law, can never deprive us or debar us of this benefit; yea, 
b Cicer. pro Archia poeta.  that which an Heathen man said once of humane learning, may more truly and justly be spoken of godliness, which indeed is true learning; the which whosoever wanteth (what Ornaments of Nature and Art soever otherwise he hath) is utterly unlearned; nay a stark fool: It will follow us as a sweet guide abroad, to solace us, it will stay with us a pleasant companion to delight us at home; it will lie with us as a bedfellow in the night, to teach us whereon to meditate; it will sit down with us as a guest at the Table to direct us; it will be with us as a skilful Physician in sickness to comfort us; it will stick and stand to us in prosperity, to humble us; it will cleave fast to us in adversity, and in the evil day to refresh us; it will wait upon us in death, it will descend with us into the grave, it will ascend with us into heaven, and always follow us from place to place, as the shadow doth the body. This made the Apostle john say, Blessed are they that die in the Lord, for they rest from their labours, and their works follow them. revel. 14, 13. To conclude therefore, so often as we think of true Religion, or remember the day of our conversion, we must think with ourselves, that we made the most blessed change that ever was made, and hold this for a firm and sure principle, that no gain is like to this gain, no profit like to this profit.  

Use 2  Secondly, seeing Christian Religion, planted in the heart of a man, maketh him good and helpful to others, who before was unjust and unprofitable, let every one prove his effectual calling, and true conversion, by earnest seeking after the good of others, and by a careful abstaining from hurting, troubling, and wronging of others. It is to be chosen as a better thing to suffer, then to offer wrong; to receive, then to requite; to take, then to give. Obadiah living in Ahabs' Court, is commended for the manifestation of his Faith by his Works (as the Tree that showeth what it is by the fruits) he hide 
c 1 Kin. 18, 13  the Prophets of God from the sword of the persecutor, and fed them in the Cave 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 
d Psal. 15, 4.  of those that fear the Lord, and honour them whom God hath honoured. To this purpose, the Apostle setteth this down as a certain sign of our adoption, that God accepteth us as his sons and daughters, to wit; our love to the Saints, 
e 1 joh. 3, 14  We know that we are translated from death to life, because we love the Brethren. Every one must be able to show the soundness of his faith, and the truth of his conversion, by the fruits of his calling, 
f Math. 3, 8.  and by the works of regeneration and amendment of life. An injurious man, that loveth himself, but not another, that hath no care to do good to his Brother, but to himself only, is not yet truly converted to God, nor delivered from the bondage of sin, 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 bondslave of Satan, not brought into the liberty of the sons of God. For where there is no change in conversation, there can be no assurance of true conversion.  
The meditation of this point, must enter deeply into our hearts, & teach us to try our selves, whether as yet we born again by water and the spirit, or not. Whosoever can say thus, I have been in bondage to sin, now I am set free; I have been the prisoner of Satan, now I am at liberty; I have lived unprofitably to God, unprofitably to myself, unprofitably to others, now I have learned to lead my life to the honour of God, to the benefit of my brethren, and to the comfort of mine own soul; whosoever (I say) can say thus, may be assured of his conversion and turning unto God, and that God hath begun his good work in him, which he will finish at the appearance of jesus Christ. Let us all therefore know and consider, that it is required of us to repent of sins, to turn to God, to change our hearts, and to amend our lives, that so we may bring forth the fruits of righteousness, and express our obedience to the Gospel. To be without the fruits of the Gospel, is to deny the Gospel; and to be without godliness of conversation, is to be without Christ; and to be without an heart inwardly sanctified, and without a life outwardly regenerated, is to be without faith. It had been better for us that we had never had the Gospel offered unto us, then to have it, & to contemn it: It had been better we had always remained in darkness, then to have light come among us, and not to walk in the light. It is a worthy exhortation that the Apostle maketh to the Thessalonians, 
g 1 Thess. 5, 5, 6, 7, 8.  Ye are all the Children of light, and the children of the day: we are not of the night, neither of darkness. Therefore, let us not sleep as others do, but let us watch and be sober: for they that sleep, sleep in the night, and they that be drunken, are drunken in the night: but let us which are of the day, be sober, putting on the Breastplate of faith and love, and of the hope of salvation for an Helmet. It is not every 
h Math. 7, 21.  one that saith Lord, Lord, shall enter into the kingdom of heaven, but he that hath an earnest and careful endeavour to do his will. It is not enough for us to be called a Christian, to bear the name of a Protestant, to renounce the name of a Papist, to make show of the true Religion, and to be an hearer of the word: we have learned better things, and must give an account of a farther duty. 
Objection.  We will say peradventure, we hate and detest all the blind and erroneous opinions of Heretics, of Arrians, of Papists, of Atheists, of Anabaptists, of Libertines, and such like; that we renounce all those opinions, that derogate any thing from the true worship and honour of God, as denying of Christ's Godhead, his Manhood, his Mediation; that we abhor all kind of Idolatry, and superstitious serving of our God. 
Answer.  But is this the whole conversion of a man? Or is this the perfect work of Repentance, that aught to be wrought in us? We must go farther than thus, and yet (my brethren) I would we all went so far.  
Many stand in the midway, and have not proceeded to learn and practise those duties. We must hate all ignorance of God and of his word, which is the Mother and Mistress of all sin and error: we must love and embrace the knowledge of God revealed and offered unto us from time to time: we must seek after it as a Treasure, we must receive it, otherwise we deceive ourselves. We must hunger and thirst after the sincere milk of God's word, and account their feet bevatifull, that bring it unto us, we must say; Come, let us go up to the house of God, that he may teach us his ways, and that we may walk in his paths. But do we thus? Nay, when it is offered, do we not spurn and kick against it, as the Horse and Mule, that is without understanding? Do we not mock and deride the Prophets of God, and preachers of the word, labouring to instruct us in the right way, and are we not for the most part made worse, and our hearts hardened, that we can receive no instruction? If we loved the light, we would delight in it, we would be reform by it, we would be transformed into the obedience of it: but our profane works do testify against us, that we hate both the light, and those that are the Authors and the bringers of it. I might allege many other works of darkness, that swarm in our lives, and make us serve from the rule of righteousness left unto us in the word. If we live in beastly drunkenness, in unclean 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 have not yet put on the new man, we cannot do good to any of our brethren. When Abraham was to travel among the Heathen that knew not God among the Idolaters that worshipped not God, among the profane Infidels that were never converted to God, 
i Gen. 20, 11.  he said, The fear of God is not in this place, and they will slay me for my wives sake. He could look for no duties of love, no practice of righteousness, no fruits of humanity toward him, to proceed from them that were unmortified, unsanctified, and unregenerated. It is the great mercy of God to mankind, to give to them his word, which restraineth their actions, subdueth their affections, and ordereth men which otherwise would be outrageous Monsters, as Wolves, Tigers, Lions, Bears, Bulls, Bandogs, nay Devils incarnate one to another; who being left to themselves, they would be as Cormorants or Cannibals, ready to devour and eat up one another, being not only without piety, but without civility, without courtesy, without humanity. If therefore his word do not alter us, nothing will, nothing can. Thus than we see, that seeing it is the conversion of a man, that maketh him any way profitable or serviceable to others, we must all labour to be born again, otherwise it had been better we had never been borne; and we must seek true Repentance, and the conversion of the heart, otherwise we shall be unprofitable members in the Church of God.  

Use 3  Lastly, seeing it is the turning of us to God, that turneth us to the good of men, it serveth as a notable direction unto us, to teach us, that whosoever desireth that such as belong unto him should be profitable and faithful unto him, let him labour to plant godliness in their hearts, and to sow the seeds of eternal life in their minds. It will be able to minister no comfort unto thee, to see godliness flourish in others, and to hear of their conversion to God; endeavour to bring it home to thine own house, and to settle it in the doors of thine own family. A better duty thou canst not perform unto their souls, and so unto them, then by this, which will bring the blessing of God with it, and remove the curse of God from thee and thy family. Who is it (if he were asked the question) that would be troubled with an unfaithful Wife, with stubborn Children, with untrusty Servants, or who is it that would not account them the greatest plague and punishment that can befall a man in this life, to have such a dissolute and disordered house? If then, any desire to be with comfort and contentment matched with a provident and profitable wife, blessed with gracious and obedient children, furnished with diligent and dutiful servants, let them seek out such as truly serve the Lord, make choice of such as show lively fruits of their unfeigned conversion, be careful to train them in the knowledge of God, and to procure their salvation.  
This was Abraham's care and Conscience, to instruct such as did belong unto him, and this was the cause that he had a blessed wife, partaker of the same inheritance with him, that followed him up and down in every place, as God called him; he had a faithful Isaac, ready in all duty to obey him; he had careful and trusty servants, that contented not themselves with eye-service, but performed their duties in the singleness of their hearts, as serving the Lord, and not man. Would we then have our Wives that lie in our bosoms, and are given as the dearest and nearest companions of our life, to be found faithful unto us, of pure and chaste conversation, loving their children, governing their house, and giving no occasion to the adversary, to speak evil? Let us make them faithful to God, and endeavour to work true Religion in them, 
k 1 Pet. 3.  as they which are heirs 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, 
l Psa. 128, 1, 2.  Blessed is every one that feareth the Lord, and walketh in his ways, etc., thy wife shall be as the fruitful Vine on the sides of thine house, & thy children like the Olive plants round about thy Table.  
Moreover, if we desire to have our Children the fruit of our own body, and the fry of the Church to be good and dutiful unto us (as every one would have them do their duty to him, and will cry out against them when they behave themselves rudely and unreverently) let us be careful of their conversion, let us give them the sweet taste of Religion, and let us teach them this trade of the fear of God. We see that many complain of the hardness of the world, of the straightness of the times, and of the miserableness of many men; Alas (say they) it never went worse with poor men, we know not what to do with our Children, how to employ them, or where to bestow them, except a man be able to give a round and rich sum with his son, he cannot get him a Master, or provide him a service, or bind him to a trade, or place him to get his living another day. But understand, O ye unwise among the people, and ye Fools when will ye be wise? How long will we live in the Church, and yet not learn this one lesson which is the foundation and fountain of all the rest, that godliness is the greatest gain? Bind them to this trade, this is the best trade, with which no other can be matched or compared; this requireth no great stock or substance to put them forth. They that have nothing to give, and little to live upon, may asloon advance and prefer their children this way, as they that have great riches, & large possessions. Hence it is that the Prophet saith, 
m Esay 55, 1, 2  Ho, every one that thirsteth, come ye to the Waters, and ye that have no Silver, come buy and eat; Come I say, buy Wine and Milk without Silver, and without Money: wherefore do ye lay out Silver, and not for Bread? And your labour without being satisfied? Harken diligently unto me, and eat that which is good, and let your soul delight in fatness.  
Whereby we see, that whosoever are called to be of this Science, it will be able to maintain the Tradesmen, it will bring in the greatest profit. There are so many of some Trades, that they fear one will not be able to live by another, one envieth another, and hindereth another. It is not so in this Trade, the more the better, the more the merrier, every one helpeth another, and all do make up a blessed fellowship and communion of Saints. If then, thou have a care to put thy son to an Occupation, that he may learn to live another day, and neglectest this which is the chief and ground of all, thou art greatly deceived in thy choice, and Christ jesus shall laugh thee to scorn for thy folly. Let me therefore commend this weighty business of bestowing thy son, to thy wise consideration; a greater gain I cannot name, a richer trade thou canst not find, a better Master he cannot serve, a farther freedom he cannot obtain, a surer inheritance he cannot purchase. This is it which Solomon pointeth out unto us, Prou. 22, 6. Teach a child in the trade of his way, and when he is old, he shall not departed from it.  
Furthermore, if we desire to have our Servants that attend upon us, and labour for us, to be obedient and faithful unto us, painful in their calling, and trusty in their business, let us know that we ourselves must be the means to procure it, and further it by seeking their salvation, and labouring earnestly their conversion. If they be truly Religious, they will be truly righteous; if they once know how to serve God faithfully, they will soon learn to serve us faithfully for Conscience sake. Many have evil servants, and ungracious Children, they see it, they complain of it, they seem to lament it; but they never consider that the chiefest fault is their own. Have we Servants or Children given to lying, to deceiving, to fraud, to falsehood, to robbing and stealing, and breaking out into sundry disorders in their life? Let us mark what the cause is, let us see where is the occasion, and let us provide how these abuses may be remedied and redressed. There is no better way to recover them, then to teach them their duties, to show them their sins out of the word of God, and to lay before them his judgements that are due unto them. It is a great blessing of God to have a Religious servant, he bringeth the blessing of God with him, the heart of his Master may trust in him, and he shall have no need of spoil, he will do him good (and not evil) all the days of his life. This we see in the servant of Abraham, who as he had a care to teach and train up his household in the ways of godliness, so the Lord blessed him with a faithful family, and a 
n Gen. 24, 42.  religious servant, whom he employed in a weighty business, of fetching home a Wife for his Son Isaac.  
The like we see in joseph, he was sold for a slave, and brought down into Egypt, and bought at the hand of the Ishmaelites, And the Lord 
o Gen. 39, 2, 3.  was with him, and he was a man that prospered, and was in the house of his Master the Egyptian, and his Master 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 through ●he slanderous accusation, and false information of his Mistress, he was cast into prison, 
p Psal. 105, 18  where he was laid in Irons, and his feet were held in the stocks, the Lord made his innocency known, and showed mercy unto him, and got him favour in the sight of the Master of the prison, 
q Gen. 39, 22.  and the Keeper of the prison committed to joseph's hand all the prisoners that were in the prison, & whatsoever they did there, that did he; and the Keeper of the prison, looked unto nothing that was under his hand, seeing that the Lord was with him, for whatsoever he did, the Lord made it to prosper. Behold here in joseph (as in a clear glass) the right picture and pattern of a right religious servant, who being a poor prisoner, and lying in a dark Dungeon, being unjustly fallen into the displeasure of his Master, and wrongfully cast into a close prison, did in that woeful and pitiful condition, both gain glory to God, beautify his own profession, and seek the good of his Master, that put his trust in him. For no man is in so low and mean an estate, if he be a poor Servant, a base Kitchen boy, or a vile prisoner, but by diligence in his Calling, (such as it is) and by showing fidelity to his Master (such as he is) may greatly glorify the name of God whom he doth serve, and adorn the Gospel of Christ which he doth profess.  
Hence it is, that the Apostle exhorting all religious servants, saith, 
r 1 Tim. 6, 1, 2 Titus 2, 10.  Let as many servants as are under the yoke, count their masters worthy of all honour, that the name of God and his Gospel be not evil spoken of, and that they may adorn the Doctrine of God our Saviour in all things. The example of jacob also is worth and worthy the observation in this case, who albeit he served an hard & froward Master, yet he rather considered what he ought to do, than what the other deserved to suffer, so that he witnesseth, 
s Gen. 31, 40.  He was in the day consumed with heat, and with frost in the night, and his sleep departed from his eyes, whatsoever was torn of Beasts, he brought it not unto him, but made it good himself. This is it which the Centurion in the Gospel confesseth, and commendeth in his servants, 
t Math. 8, 9  For I am a man also under the authority of another, and I have Soldiers under me: and I say to one, Go, and he goeth; and to another, Come, and he cometh, and to my servant do this, and he doth it. These examples also of that servant and Soldier, that waited upon Cornelius, is notable to this purpose, 
u Acts 10, 7.  who being trained up in the fear of God, showed all fidelity and forwardness to perform the will and commandment of his Master, and went to bring Peter, by whose ministery they might be further instructed. Thus we see, that religious servants are the best Servants, the most diligent Servants, the most true and trusty Servants, the most provident and profitable Servants, and therefore it belongeth to all Masters of families, to be careful to teach them the fear of the Lord, and to train them in the ways of godliness. Hereby they shall honour God, hereby they shall do great good to their souls, hereby they shall discharge a good Conscience, hereby they shall procure their own profit, and further their own gain.  
[Which in times past was to thee unprofitable, but now profitable both to thee and to me.] The Apostle in this place, speaking of the estate of Onesimus, and showing what he was before his Conversion, and what he was after, doth fitly distinguish the times, and sayeth, that before his Calling to the Faith, he was unprofitable, serving to no other purpose, but to feed himself, and fill up a place; but no good, no grace, no godliness appeared to be in him. But where did he converse and lead this life? Was it where the name of God was not known, or where the sound of the Gospel was not heard? No, it was in faithful philemon's house. This may at the first seem a very strange and wonderful thing, that he living in so religious an house, in so reform a family, with so godly a company, which had the reputation of a little Church, should favour nothing of piety, nothing of Christianity, but remain in unfaithfulness toward God, and in unrighteousness toward his Master. 
Doctrine 2. In godly families are many times ungodly Children and Servants. In godly families are many times ungodly Children and Servants.  From this description of Onesimus, in the time of his ignorance, before his eyes were opened, and his heart reform, we learn that it falleth out (notwithstanding the desire and diligence of the Governors of the house) that in reformed families, are oftentimes found unreformed persons. In godly places, do many times lurk ungodly Children, and uncorrigible servants, into whose hearts no instruction will enter, and whose disposition no means of reformation can alter. We see this in the first family that ever was upon the earth; and there have been no more wicked men in the world than they, that have had the best means to direct them. Adam had malicious and murdering Cain, Abraham had persecuting and savage Ishmaell; Noah had scoffing and cursed Cham; Isaac had ungracious and profane Esau; David had ambitious and aspiring Absalon. So it was with Eli, with Samuel, with Hezekiah, with josiah, & sundry others, who after good means used by themselves, have found much evil practised by their Children. The Fathers are often careful to lay a good foundation, & to nurture their children with good instruction, 
a Homer Odysis. lib. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  yet few children prove like their Fathers, but are a degenerate and unregenerate offspring.  

Reason 1.  And albeit this do sufficiently appear unto us by Testimonies of Scripture, and by daily experience, yet we shall farther be confirmed in this truth, if we weigh the Reasons whereupon it standeth. First, Religion cometh not by inheritance, and grace cannot be conveyed by propagation, but every man begetteth his like, as he himself is by nature, as one Serpent engendereth another. This Moses teacheth, that when Adam was fallen from God, and had lost the grace of sanctification, 
b Gen. 5, 3.  He begat a child in his own likeness, after his own Image. Godly Parents may leave their children temporal possessions, but they cannot bequeath unto them Faith and a good conscience, which are not to be found in the natural man.  

Reason 2.  Secondly, there must be a new birth begun by God's spirit; for the grace of regeneration, whereby we are brought to have one foot in God's Kingdom, is not of flesh and blood, but of water and the spirit; it is not of the will of man, but of the work of God. This is it which our Saviour setteth down, 
c john 1, 12, 13, and 3, 3, 5.  As many as received him, to them he gave prerogative to be the sons of God, even to them that believe in his Name, which are borne not of blood, nor of the will of the Flesh, nor of the will of man, but of God. Likewise, when he disputed with Nicodemus, who was ignorant of this Doctrine, he saith; Verily, verily, I say unto thee, except that a man be borne of Water, and of the spirit, he cannot enter into the kingdom of God. It is he only that gave the heart, that is able to change the heart; it is he that gave the eyes, that is able to open the eyes.  

Reason 3.  Thirdly, albeit the unregenerate persons, and lose livers, do not want education and good bringing up, yet they are not amended and reform, because God doth not purpose their conversion, but appoint their confusion. The Lord stirred up Pharaoh 
d Rom. 9, 17.  to this same purpose, that he might show his power in him, and that his name might be declared throughout all the earth, yet he sent unto him Moses and Aaron to clear his own justice, & to make him without excuse. The like the Scripture speaketh of the sons of Eli, who were reproved of him, for making the Israelites to trespass, and to abhor the offerings of the Lord, yet they regarded not his reproof, being the Father of their bodies, the Priest of the most high God, and the judge of the people: and this reason is rendered, why they obeyed not his voice, & hearkened not to his Counsel, 
e 1 Sam. 2, 25.  Because the Lord would slay them. So then, whether we do consider that grace cannot be conveyed by propagation, or that it is the proper work of the spirit, to effect our regeneration, or that God will glorify his great name in the confusion of such as break the bands, and cast away the cords of Discipline from them, we cannot greatly marvel, that in reformed places, are oftentimes to be found unreformed persons.  

Use 1.  Let us make use of this Doctrine, and see both what may be learned by it, and how it may be applied unto us. First of all, it teathe, that though education be a notable means of reformation and working good in the hearts of those that hear instruction, and albeit Parents and Masters be thereby discharged, as they that have done their duty, yet bare teaching is not sufficient to convert the soul, and to settle the Conscience in good things. Noah was as careful 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. David a man after Gods own heart, walked in the midst of his house, in the uprightness of his Conscience; yet he had an incestuous Ammon, a Rebellious Absolom, a licentious Adoniah, all of them ungodly and ungracious Children. So then, although education be a good means, yet it is not a sufficient means to work reformation. He that laboureth in planting and watering, is nothing, except God give the blessing of increase. We see this evidently in the public assembly, as well as in the private family; in the house of God, as well as in the house of man. There is a difference of hearers, according to their divers dispositions, 
f Math. 13, 13, 14.  some are deaf hearers, that have not their ears boared through to the heart, they have only outward ears, and regard no more but outward hearing, and are no way moved with that which is spoken, dead-hearted, dull-eared, dim-sighted, heavy-headed. Others, beside their bodily ears, have the ears of their hearts opened by the word and work of the Spirit, made pliable and tractable to receive, embrace, and believe, that which they hear. So is it in the private instruction, used in private Families, all that hear with the outward ear, are not reform; all that are instructed, are not converted. 
Objection.  What then? Shall not Fathers teach their Children, and Masters their Servants, and Householders their Families, because some have not believed, and many remain as blind and blockish as they were at the first? 
Answer.  Yes, it is their duty to be diligent in teaching them, and in laying the foundation of Christian Religion among them, howsoever it be received or rejected of such as be in their houses, and belong unto them. Were not he a simple Husbandman, that would neglect to sow his Ground, because he knoweth that some of the Corn will never grow up, to bring forth fruit, but die in the earth? Or were not he an unwise Lawgiver, that will not have wholesome Laws enacted and established, because some transgress them, and disobey them, and make no account of them? Or were not he a very foolish Father, who because he hath one rude and riotous Son, that will not reverence his person, nor fulfil his Commandments, nor regard his Authority, nor fear his threatenings, would therefore hold his peace, and refrain himself from instructing and informing his other Children in the ways of Godliness? Or were he not a bad Gardiner, who because some of his Ground bringeth forth Weeds and Nettles, would therefore refuse to water the Herbs that are meet for the use of man? When the Lord sent his holy Prophets to reprove the stubborn and stiffnecked jews, he knew what entertainment themselves should find, and what effect their Doctrine would have taken, yet to make them without excuse, they were commanded to go, that they might be convinced of sin, seeing there had been a Prophet among them. The Prophet jeremy being called of God to preach the word, is told aforehand, that they should not obey his word, 
g jer. 1, 19 Ezek. 2, 5, 7. and 3, 7.  but fight against him. Likewise Ezekiell being sent to the children of Israel, is showed that they would not hear him, nor cease from their ways. Whereby we see, that howsoever the people were stiffnecked, and stif-harted, howsoever their faces were stronger than the Flint, and their foreheads were harder than the Adamant, yet God would have his word offered unto them, and laid before them. He hath more ends than one of the preaching of his word; sometimes he useth it to soften, and sometimes to harden; sometimes to save, and sometimes to condemn; sometimes to be 
h 2 Cor. 2, 16  the savour of life unto life, and sometimes to be the savour of death unto death. So should it be with all godly householders, howsoever they have many that harbour in their houses, & are entertained within their walls, that regard not the fear of God, but pull away their shoulders from the sweet yoke of God, yet they are not to surcease or wax faint and weary, but to continue the instruction of them & the pouring of water upon the hard stone, proving if God at anytime will soften their hearts, and give them repentance, that they may come out of the snares of the Devil, of whom they are held captives. We know not at what time God may work in them, and call them to a sight of their sins, and to a turning from their sins. They may hear 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 lie hid and covered, as Corn in the earth, or as fire in the ashes a long time, and seem buried in perpetual forgetfulness, yet it may afterwards break forth as the light, and kindle in their hearts as a mighty flame. Thus peradventure it might be with this Onesimus, when he was converted by the Ministry of the Apostle to the Faith of Christ, he might call to his remembrance many good things that he had heard before, but never 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 receive, nor conceive of his preaching; but when 
i john 2, 22.  he was risen again, they remembered what he had delivered unto them. So ought we to deal toward such as are committed unto us, let us plant and water, committing and commending the success and increase of all our labours unto God.  

Use 2  Secondly, seeing where there are good means, are many times godless and graceless men, we learn that to hear to salvation, and to receive willingly instruction, is no general or common grace, no man can believe, saving he to whom it is given. It is the gift of God that must open the understanding, and boar through the ear, and sanctify the heart, before any can hear, with a desire to understand, or lay it up with a purpose to practise and obey. Hence it is, that the Prophet saith, 
k Esay 50, 5.  The Lord GOD hath opened mine ear, and I was not rebellious, neither turned I back. The Evangelist Luke teacheth, that when the Apostles preached the Gospel, so many as were appointed to salvation, believed, which was a fruit of their election; others mocked, which was a sign of their Reprobation. Lydia is commended, in that she 
l Acts 16, 4.  attended unto the things which Paul spoke, but it was the Lord that opened her heart before she could be a faithful and fruitful hearer. To this purpose Moses speaketh to all Israel, 
m Deut. 29, 2, 3, 4.  Ye have seen all that the Lord did before your eyes in the Land of Egypt unto Pharaoh, and unto all his servants, and unto all his Land, the great temptations which thine eyes have seen, those great Miracles and wonders: yet the Lord hath not given you an heart to perceive, and eyes to see, and ears to hear unto this day. Now, as this over-throweth such as teach and maintain an universal Vocation, so it must serve to settle us in the truth of the Doctrine of particular election, and predestination, 
n Rom. 9, 15, 16, 18, 13, 14  That it is neither in him that willeth, nor in him that rundeth, but in God that showeth mercy. He showeth mercy upon whom he will show mercy, and will have compassion upon whom he will have compassion: therefore, he hath mercy upon whom he will, and whom he will he hardeneth. God loved jacob, and hated Esau, so that it was said, The elder shall serve the younger. The Lord electeth some unto life and salvation, 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 being upon the earth. Who art thou 
o job 9, 4, Rom. 9, 20.  that wilt dispute with GOD? Or what shall it avail us to question it, and quarrel it with the Almighty? May the 
p Esay 10, 15. Rom. 9, 21.  Clay reason with the Potter, or the Axe with the Carpenter, or the Saw with him that draweth it, or the Rod with him that taketh it? Or shall the thing form, say unto him that form it, Why hast thou made me thus? Dare any Servant pry and search into all the secrets of his Master? Canst thou follow & tract the way of the Fish in the Waters, of the Fowls in the Air, of a Serpent upon a stone, of a Ship in the Sea? Let us not ask a reason of his will, but rather say with the Apostle, 
q Ro. 11, 33, 34  O the deepness of the Riches both of the wisdom and Knowledge of GOD! How unsearchable are his judgements, and his ways past finding out? For who hath known the mind of the Lord, or who was his Counsellor, or who hath given unto him first, and he shall be recompensed? If God should do equally well unto all his Creatures, than were he after a sort so much less to be praised and magnified of some for his benefits, seeing he should do nothing specially and singularly to them, more than to others. Neither is there are iniquity in our God in so doing, for may he not 
r Math. 20, 13  do with his own what he will? May he not lighten what eyes he will, or shoot away what arrows he is disposed, without our certain knowledge of his secret counsels?  

Objection.  But some man may say, when an whole assembly have the same means, the same Ministry, an whole Family the same teaching and instruction; How is it that some believe, others will not believe? Some are converted, others are hardened? Some are elect, others are rejected? 
Answer.  I answer, it is not for the Creature curiously to search into the works of the Creator, but to be wise, according to sobriety: and as well a man might demand, why all in the field is not pure Corn, but some tars? Why all in the Barn is not Wheat, but some Chaff? Why Trees bear some leaves, and not all Fruit? Why in a great house there are Vessels of Gold and Silver; some to an honourable, and others to a dishonourable use? Why there are as well Goats that will not hear, as Sheep that hear the voice of the Shepherd? The Lord jesus adoreth the Counsel of his Father herein, and confesseth the reason to be his will and heavenly pleasure, and farther than this whosoever goeth, higher than this whosoever ascendeth, and deeper than this whosoever searcheth, shall wander as in a maze, and never return, shall fall down headlong into a Gulf, and never rise up again. Our Saviour saith, 
s Mat. 11, 25, 26  I give thee thanks, O Father, Lord of Heaven and Earth, because thou hast hid these things from the Wise and men of understanding, and hast opened them unto Babes, It is so, O Father, because thy good pleasure was such. As for the condemnation of the wicked, and the execution of the heavy wrath and just judgements of God, there is more than sufficient due desert in the Reprobate; and though the righteous Lord work therein, yet beware thou imagine any evil in him. The rain moisteneth an evil Tree, and therefore it beareth bitter, and no better fruit. In that it beareth fruit, it cometh of the moisture: but in that it bringeth forth evil fruit, it cometh of his own Nature. The Sun by the strength of his heat, and virtue of the Beams thereof, raiseth out of the Dirt and Dunghill, many foul and filthy savours, that infect men, and corrupt the Air; the raising of them up, is from the Sun, the unwholesome and noisome smells are from the places themselves. The Rain is not properly the cause of the evil fruit, but the Nature of the Tree, and therefore it worthily calleth for the Axe to cut it down, and then justly deserveth to be thrown into the fire. The Sun is not directly the cause of those filthy savours that are extracted out of stinking Ponds and puddles, but the Miry and marish Ditches themselves. So is it with God, he is as the Rain that falleth, and as the Sun that shineth from Heaven, 
t Acts 17, 28.  He moveth the evil man who worketh evil: the action is of God, the evil is from the free will of man, and from the soul spirit of the Devil. God is not the Author of the evil, and therefore let 
u jam. 1, 13, 14  no man say when he is tempted, I am tempted of God, for God cannot be tempted with evil, neither tempteth he any man: but every man is tempted, when he is drawn away by his own concupiscence, and is enticed.  
Seeing then, the grace of Election, of Redemption, of justification, of Vocation, of Sanctification, is not general, nor generally given unto all, but according to the free purpose and pleasure of him that chooseth, redeemeth, calleth, justifieth, and sanctifieth: Let us acknowledge his great mercy to the praise and glory of his name, when he maketh his own ordinances available, which we see in many to be unprofitable: let us confess his loving kindness toward us, when he doth beget us by the immortal seed of regeneration, and worketh effectually our salvation. For what have we in us, to move the Lord to savour us, and follow us, with a multitude of his compassions? Doth he see us any better by Nature than others, whom he hath rejected and refused? No, in no wise. We are of the same mould with them, and by nature no better than they. Let us not stand upon the righteousness of our own nature, or the deserts of our own works, or the goodness of our Ancestors, but seek to have grace in our hearts, 
x ovid. Metamorph. lib. 13. Quae non fecimus ipsi, vix ea nostra voco.  and not to call that our own, which we ourselves have not done. The Father shall not be saved by the Child, nor the Child by the Father, 
y Ezek. 18, 25 26, 27.  but every man shall confess the ways of God to be equal, and give an account for himself. Many godly and faithful parents have had children appointed to wrath, and reserved to destruction: and therefore, whether our forefathers were believers or unbelievers, let not us look so much upon them, to glory in them, or to rest upon them, or think to be saved by them, as enter into ourselves, and labour to approve our obedience in the sight of God.  

Use 3.  Thirdly, seeing that in good houses are found evil persons, it putteth all Parents and Masters in mind of a necessary duty, and offereth them comfort in the discharge of their duty. Their duty is not to forget or neglect to pray unto God earnestly, constantly, and continually, for God's blessing upon his labours in their family. For when we have done our best endeavours, and used the greatest diligence, there remaineth somewhat behind to be performed for our Children and people, even to wait for the increase of our labours, and the work of God's Spirit, to season and sanctify their hearts that belong unto us. It is not the outward work of teaching, that can convert the soul, and reform the life. We can but speak unto the ear, it is God that speaketh unto the heart. Hence it is, that some believe, and others blaspheme; some are bettered by the word, others are made worse by instruction, and become desperate, and extremely wicked, as the Sun that softeneth the wax, and hardeneth the Clay. The jews that were fed by the word, 
z Acts 13, 45. and 19, 9  were filled with envy, and contemned the ordinance of God offered unto them, and spoke evil of the way of God, and the means of salvation. So it was with Pharaoh, the more Moses and Aaron spoke unto him, so much the more his heart was hardened. For the word, through the corruption of our nature, is as an Hammer that hardeneth the anvil, as a fire that consumeth the Stubble, and as a Rain, that bringeth up briers and bushes, that are reserved to be burned. There is no godly Housholder, but if he be diligent to mark the manners, and to know the behaviour of the people about him, he shall espy not only many unreformed in themselves, but secret enemies to reformation in others. So that it is their parts, to entreat God, both before and after the means used, to make them effectual and profitable, and to desire him to incline their hearts to practise and obedience. We must follow the example of the Husbandman, who after the sowing of his seed, and Tilling of his ground, 
a james 5, 7.  looketh for the early and the latter rain to come from heaven, so must we call upon God our Heavenly Father, to send a gracious rain to moisten their hard hearts, and so to soften them, as that they may be fit to receive instruction. This the Prophet jeremy teacheth, 
b jer. 31, 18.  I have heard Ephraim lamenting thus; Thou hast corrected me, and I was chastised as an untamed Calf, convert thou me, and I shall be converted, for thou art the Lord my God. And in another place the Church saith, 
c Lamen. 5, 21  Turn thou unto us, O Lord, and we shall be turned; renew our days as of old. Whereby we see, that we must depend upon God to pour out his grace upon them, and to begin in them the work of regeneration.  
Moreover, this serveth to comfort all faithful Parents, and godly Masters, who have with a good conscience been careful to discharge their duties, and to reform their families, albeit many remain obstinate, and continue settled in the dregs of their sins. It is unpossible for the 
d jer. 13, 23.  black Moor to change his skin, and the Leopard his spots; it is hard for them to do good, that are accustomed to do evil. Our labour shall not be in vain to ourselves, albeit it be in vain to others; our work shall return into our own bosom, albeit it will not enter into the bosom and breast of others. This is it which Christ our Saviour said to his Disciples, whom he sent unto the lost Sheep of the house of Israel, When 
e Math. 10, 12, 13.  ye come into an house, salute the same, and if the house be worthy, let your peace come upon it: but if it be not worthy, let your peace return to you. Our careful endeavours shall be rewarded of God, albeit they be smally regarded of men; they are approved in Heaven, albeit reproved & rejected in earth. When the Prophet Esay bringeth in the Lord jesus, complaining that his preaching took none effect among the unthankful people of his own hardhearted Nation, he comforteth himself in this assurance, that he knew his labours should not be in vain in the Lord, 
f Esay 49, 4.  I said, I have laboured in vain, I have spent my strength in vain, and for nothing, but my judgement is with the Lord, and my work with my God. So shall it be with every one of us that are devout and diligent in doing our duties, and in instructing our families, God will not measure our pains by their profit, nor reward our diligence according to their negligence, 
g 1 Cor. 3, 8.  For every man shall receive his wages according to his labour. This aught to be an encouragement to all men to take pains with their people, and to comfort them against all discomforts that arise in their way, to slake their diligence, to cool their zeal, to hinder their pains, and to stop the course, that happily they have begun to win their families to a love of the truth.  

Use 4.  Lastly, seeing evil persons are found, where good means are used, it teacheth all those that are under the government of godly Masters, not to bless themselves as though they were happy, because they dwell not in profane places, because they serve not profane Masters, because they are partakers of instruction, which many thousands want; but it belongeth unto them to labour by all means to make the use of the means offered unto them, to be fruitful and effectual for their salvation. For, as when we come into the congregation of the faithful, we ought to be prepared and fitted to receive the spiritual food of our souls; so in coming to the private exercises of Catechizing & instruction, we are not to present ourselves rashly and unrevently, as if we went to hear a Play, or to see some pastime, or to dispatch some worldly business: but we must perform these holy actions with a conscience of our duties to God, & with a care of our own salvation. We have not of ourselves ears to hear, nor eyes to see, nor hearts to understand: we are not able to conceive the things that are of God, without the assisting and strengthening Spirit of God.  
Before we come to hear the word read unto us, or the principles of Religion laid before us, or to join in prayer with our Brethren; 
h james 1, 19 1 Pet. 2, 1. Eccle. 4, 17. Exod. 19, 10  we must purge our affections, of wrath, filthiness, maliciousness, dissimulation, hypocrisy, envy, and evil speaking. For so long as these corruptions are found in us, to offer unto us the Word, is all one, as if most pure Waters were powered into a stinking and polluted Vessel, whereby they are made unprofitable. We must use earnest and hearty prayer unto the Lord, to open our blind eyes and deaf ears, 
i Psa. 119, 18.  That we may understand the wonderful things of his Law: 
k Ezek. 36, 26  That he would take away our stony hearts, and give us hearts of Flesh, in which his Word may be deeply imprinted. And whensoever we are performing these heavenly duties, 
l Acts 10, 33 1 Thes. 2, 13. Luke 10, 16.  we must account ourselves to be in God's presence; we must remember, that he is either speaking to us, or we are speaking to him; and we must stir up ourselves to all attention. Thus it shall come to pass, that the word of God, which worketh in many to condemnation, shall be to us the Seed of regeneration, the food of the soul, the curing of our corruptions, the light of our ways, and the means of working in us all necessary graces of God in this life, and of assuring unto us everlasting happiness in the life to come.  
[Verse 12. Whom I have sent again: thou therefore receive him, that is; mine own Bowels. Hitherto the Apostle hath named and described the party or person for whom he prayeth: Now he showeth briefly the matter of his request, and the account that he maketh of him. The request is, that he would receive him into his House, and retain him into his service again: the account made of him, that he was to him as his Bowels, even most dear and tender, being made a member of Christ, though a poor Slave and abject Servant by his calling, and a Fugitive Runagate by his former condition: whereby we see the loving affection and tender compassion of Paul toward him for our imitation. As if he should have said; If I thought or imagined that he would be as unprofitable unto thee hereafter, as he hath been heretofore, I would never have given him my Letters of commendation, nor have sent him back unto thee in this manner. For I should be of this mind, rather to have him punished then received. But now I am not afraid of it, or discouraged from sending him unto thee, I have had a comfortable experience of his faithful service, who ministered unto me in my necessities. I have therefore good cause to conceive a good opinion of him, and to give this testimony of him, that he was never so unprofitable to thee, as I have found him profitable to me.  

Doctrine 3. Former offences upon true repentance, are to be forgiven and forgotten.  We learn from hence, that former offences upon true repentance and amendment of life, are to be remitted and pardoned by all true Christians. Whensoever our brethren have trespassed against us, and offended us, it is our duty, upon their unfeigned repentance to forgive them, to forget their injuries, and to receive them into favour again. Whereas Onesimus fled from his Master, it was a sin, from so good a Master it was a greater sin: but whereas he conveyed away with him his masters goods, and did steal from him at his departure, this was more heinous, and made his offence worst of all: yet upon his repentance, he laboureth to have him forgiven, and to have his trespass put out of remembrance. This is offered to our considerations in the Parable of the prodigal Son, when once he resolved to leave his lose life, and to return back to his 
m Luke 15, 20  Father's house, from which he shamefully departed, he was entertained with a kiss, and received into favour, and had his former misdoings and misdemeanours forgiven. When Peter came to Christ and said; 
n Math. 18, 21 22.  Master, how oft shall my Brother sin against me, and I shall forgive him: Unto seven times? jesus said unto him; I say not unto thee, Unto seven times: but unto seventy times seven times. To this purpose Christ propounded a parable of a certain King, 
o Verse 23, 32, 33, 34, 35.  which would take an account of his Servants, and finding one that was unmerciful and hardhearted to one of his Fellow-servants, he called him unto him, and said unto him: O evil Servant, I forgave thee all that debt because thou prayedst me: oughtest not thou also to have had pity on thy fellow-servant, even as I had pity on thee? So his Lord was wroth, and delivered him to the Tormentors, till he should pay all that was due to him: so likewise shall mine heavenly Father do unto you, except ye forgive from your hearts, each one to his Brother their Trespasses. We have in the Scriptures sundry examples of the practice of this Doctrine, and of the performance of this duty. We see this in joseph toward his brethren, when they desired forgiveness, and craved pardon at his hands after the death of their Father, 
p Gen. 50, 20, 21.  he said unto them; When ye thought evil against me, God disposed it to good, that he might bring to pass as it is at this day, and save much people: Fear not now therefore, I will nourish you and your Children, and he comforted them, and spoke kindly unto them. This Paul himself practised, and moved others to practise toward the incestuous Corinthians, 
q 2. Cor. 2, 7, 8, 9, 10.  It is sufficient unto the same man, that he was rebuked of many, so that now contrarywise, ye ought rather to forgive him and comfort him, lest the same should be swallowed up with over much heaviness. Wherefore I pray you, that you would confirm your love toward him: to whom ye forgive any thing, I forgive also: for verily, if I forgave any thing, to whom I forgave it, for your sakes forgave I it, in the sight of Christ. To this purpose the same Apostle saith; 
r Ephe. 4, 26 27, 31, 32.  Be angry, but sin not: let not the Sun go down upon your wrath, neither give place to the Devil. And afterward; Let all bitterness, and anger, and wrath, and crying, and evil speaking, be put away from you, with all maliciousness: be ye courteous one to another, and tender-hearted, freely forgiving one another. All these Testimonies and examples, as a Cloud of Witnesses serve to teach us, that repentant offenders must be forgiven, and their offences blotted out of our remembrance.  

Reason 1.  The reasons to confirm this truth farther to our consciences, are not far to seek, but near at hand. For first, hereby we imitate our heavenly Father, and are made like to him. As we are commanded to be holy, as he is holy: so we are charged, to Be merciful, 
s Luke 6, 36. Ezek. 18, 23.  because our Father also is merciful, who hath not desire that the wicked should die, but that he should live, if he return from his ways. God is provoked of us every moment, and we are indebted unto him ten thousand Talents, yet he is entreated of us, and he is reconciled unto us, so that he maketh his Sun to arise upon the good and evil, and the rain to fall upon the just and unjust: ought not we therefore to love one another, and to forgive one another after his example? This is the reason used by the Apostle; 
t Col. 3, 12, 13  Now therefore as the elect of God, holy and beloved, put on the bowels of mercy, kindness, humbleness of mind, meekness, long-suffering, forbearing one another, and forgiving one another: if any man have a quarrel to another, even as Christ forgave, even so do ye. It were woeful to us, if God were not ready to forgive: for we find ourselves ready to offend, and one sin unpardoned, is sufficient to make us be condemned.  

Reason 2.  Secondly, our forgiving of our brethren, giveth comfort and confidence that we ourselves shall be forgiven. We are taught to gather assurance of pardon to our own hearts, from our readiness to forgive others, that God will, & in Christ hath forgiven us our trespasses. This we see in the fift petition of the Lords Prayer, when we are taught to say, and to pray: 
u Luke 11, 4.  Forgive us our sins, for even we forgive every man that is indebed to us. Every one would be glad to have a sure testimony and infallible witness of the forgiveness of his sins, for from hence cometh our greatest comfort. Now there cannot be stronger Argument to work in us this persuasion, seeing that we by examining our affections toward our Brethren, may conclude the certainty of God's mercy toward us. For our forgiveness is not made 
x Cyprian sermo. 6 de orat. dominica.  the cause, but the sign and Seal of God's forgiveness, for as much as his pardoning of us, doth work in us the pardon of others.  

Reason 3.  Thirdly, it is a certain thing, that such as will not forgive, shall themselves never be forgiven. Our forgiveness is upon condition, if we remit the offences of others: if we retain them, our own sins are also retained. If then the example of God and our own assurance cannot draw us to this duty, let the greatness of the danger move us to forgive, which hangeth over their heads, that harden their hearts in hatred and malice against their Brethren. This our Saviour setteth down immediately after the Lord's Prayer; 
y Math. 6, 14, 15. Mat. 11, 25, 26  For if ye do forgiae men their trespasses, your heavenly Father will also forgive you: but if ye do not forgive Men their trespasses, no more will your Father forgive you your trespasses. And in another place he saith; When ye shall stand and pray, forgive, if ye have any thing against any Man, that your Father also which is in heaven, may forgive you your trespasses: for if you will not forgive, your Father which is in Heaven will not pardon you your trespasses. This the Apostle james assureth, 
z james 2, 13.  That there shall be condemnation merciless, to him that showeth not mercy, and mercy rejoiceth against condemnation. This we see in the example of that evil Servant that fell from his masters favour, and was denied forgiveness. For when as being unable to pay, 
a Mat. 18, 26, 27, 28, 29, 30.  He cried for mercy, desired forbearance and promised payment, his Master had compassion upon him, loosed him, and forgave him the debt. But when that Servant dealt hardly with his fellow-servant that ought him an hundred pence, so that he laid hands upon him, took him by the throat, and cast him into Prison, his Lord called back his grant, and required the debt of him, and delivered him to the Tormentors. This may seem very strange at the first, that his Lord should forgive the Debtor, yet and afterward exact the debt of him: to pardon the offence, and to punish the offender. This may seem all one, as if a Magistrate should remit the theft, and execute the Thief. But we shall not greatly marvel at this dealing, if we consider that God giveth pardon upon condition, and that we receive pardon upon condition. True it is, this condition is not always or here in this place expressed, but it is here and always to be understood. Notwithstanding, sometimes the condition is added, as when Christ saith; Condemn not, and ye shall not be condemned: forgive, and ye shall be forgiven. Luke 6. So that he forgiveth us our offences, conditionally that we forgive the offences of our Brethren. Thus he forgave the Servant that was not able to pay, to teach him compassion and mercy toward those that were indebted unto him. If we will not forgive, but require of our debtor the utmost farthing, we shall find the Lord as hard, and ourselves to make a Law against ourselves. Wherefore, to the end that God's example may be followed in well doing, that our own consciences may be assured of forgiveness, and that great danger is incurred through want of forgiveness: we learn, that God requireth it as a special duty of us, to show ourselves ready and forward to forgive our brethren, that have wronged and offended us.  

Objections made against this doctrine.  And howsoever this Doctrine be proved by Scriptures, cleared by examples, and confirmed by reasons, yet as it standeth not with the liking of flesh and blood, which is ready to revenge and breath out threatenings; so carnal reason ministereth many objections which are not to be passed over, but to be diligently discussed and dissolved. It shall not therefore be amiss, before we proceed to the uses, to answer such questions as stand in the way, whereat the unleatned stumble, as at a stone that lieth in the way: which being determined, we will handle the Uses.  

Objection 1.  First, seeing we are bound to forgive every one that is indebted unto us, the question may be asked whether, this extend to all debts, and that we are charged to forgive all our debtor? 
Answer.  I answer, debts are of two sorts, either Civil, which cometh by Covenants of buying and bargaining one with another, without which, the life of man cannot consist. Of these mutual Covenants and Contracts between man and man, we must not understand our Saviour Christ when he speaketh of Debts and debtor: but of private hurts and damages that are done unto us, in our bodies, in our goods, or in our good Names. These injuries done to our bodies, which oftentimes are misused; to our goods which are diminished, to our good Names which are impaired, are to be remitted. As for other debts due to us, we may require them, so we do it with showing mercy to such as are in necessity, toward whom we ought to have patience in forbearing.  

Objection 2.  The second is, whether a man may lawfully sue him at the Law that hath offended him? Or how doth suing and forgiving stand together in a Christian? 
Answer.  I answer, the Law is free for all men, and the end of it is to redress all disorders. And as a Soldier in a lawful war may kill his Enemy, and yet love him: so may a man forgive an injury, and yet use the remedy of the Law, and thereby seek in a Christian manner, to redress the wrongs that are done unto him. Now, in suing at the Law, we must observe these six rules. First, it must not be for toys and trifles, but in matters of wait and importance, which do nearly concern us, and whereby we are some way damnified. But trifles cannot damnify us. This reproveth those that are so far carried upon the spleen, 
b 1 Cor. 6, 7.  as that they are ready to prosecute every action and slight occasion that is offered unto them, if it be but the wagging of a Straw, which bewrayeth an evil heart in them. Secondly, we must take heed of private revenge and inward hatred, which if we conceive, we do not forgive. We must not suffer our suits to cool our love to our brethren, nor to weaken our Faith in performing our service & worship unto God. For albeit the cause be never so just and lawful, 
c Rom. 12, 9, 10.  yet if we handle it unlawfully, uncharitably, and unchristianly, we offend God, and transgress against our Brother. Thirdly, we must beware of giving offence to the Church of God. Some offences are taken, but not given, 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 give satisfaction to the godly, that our doing be not justly scandalous, observing the rule of the Apostle; 
d 1 Cor. 10, 32 1 Thes. 5, 22.  Give no offence, neither to the jew, nor to the Gentile, nor to the church of God, and abstain from all appearance of evil. Fourthly, the end of all Controversies and Suits in Law, must be to live in concord, and to maintain godly peace. If we have not this end, we aim at a wrong end. The end of all lawful War, is not murder and tumults, but peace and quietness. So the end of all strife, must be to live without strife. For if all injuries were put up and were not repressed, many would grow worse and worse, and overturn the Civil State and government.  
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, 
e 1 Cor. 6, 11.  and by chastisement be brought to repentance for his wrongs. For such is the malice of many, that the passing by of one wrong, would but open a wide gap or gate to bring other injuries upon our own heads: and the more we suffer, the more hard measure they would offer. Lastly, the Law must be used, not upon pleasure, but upon necessity, and we must take it up as the last refuge and remedy. We must use it as a Father useth correction, or as a Physician useth desperate Medicines, or as the Surgeon useth searing and cutting, 
f 1 Cor. 6, 6.  when other will not serve the turn. If a friendly agreement and private arbitrement may be had, let it be preferred, and the Magistrate not troubled with our contentions. Thou oughtest not to produce into public Courts of justice and judgement, that which may well be decided and determined by grave, sober, godly, and discreet men at home, as the small causes which the Rulers might judge, were not to be brought before Moses. Exod. 18, 22. If it cannot be had, so that though we seek peace and ensue it, yet it flieth from us, it is lawful for us to go farther, even to sue our neighbour at the law, and use the benefit of the Magistrate.  

Objection 3.  The third objection is, how can the Magistrate practise this Doctrine to forgive offences and offenders, seeing (as the Apostle teacherh.) Rom. 13. He beareth not the Sword in vain? If his duty be to punish, how can he pardon? If he be to execute judgement, how can he forgive them that trespass? 
Answer.  I answer, a Magistrate is to be considered two ways, according to two several persons which he doth sustain; to wit, either as he is a Man, or as he is a Magistrate, as he hath a common condition, or a special. As he is a man, or a Christian man (which estate he hath common with his Brethren) he is to bear and forbear, and behave himself as others: but as he is a Magistrate, which estate he hath as properly belonging unto him; he is the Deputy and Vicegerent of God, he sustaineth his person, he executeth his judgement; and therefore he ought not to have any respect of persons, or wink at the committing of any wickedness.  

Objection 4  The fourth Objection, is, how we can be said to forgive our brethren their trespasses, seeing no man can forgive sins but only God. Hence it is that David saith in the Psalm; Against thee, against thee only have I sinned, and done evil in thy sight. Psal. 51. Likewise the Scribes and pharisees, when they heard Christ speak to the man sick of the Palsy; Thy sins are forgiven thee, began to reason among themselves, Who is this that speaketh Blasphemies? Who can forgive sins but God only? Luke 5, 20, 21. 
Answer.  I answer, in every sin there are two things to be marked and considered; the evil of the action, and the damage that ariseth to man by the evil action: the one God forgiveth; the other man forgiveth. God pardoneth the evil; Man pardonerh the damage or detriment that befalleth his person, goods, or name. So then God forgiveth, and Man forgiveth: God forgiveth the sin, man forgiveth the hurt. For we must observe, that in every trespass are two offences; one to God; the other to man. To God, when he forgiveth the breach of his law, and imputeth it not to the offender which belongeth properly to him, and no man is able to do. To man, when he remitteth the injury or harm that hath risen to him, in the things that appertain to him. It is not in man's power to forgive the sin, whereby God is offended: and he oftentimes pardoneth the wrong done to him, when God forgiveth not the sin: for God never forgiveth any, but such as are penitent.  

Objection 5.  Lastly, the question may be asked, whether all offenders against us are to be forgiven, or only such as repent. The Apostle moveth Philemon to pardon his Fugitive and false-fingred Servant upon his repentance. So Christ our Saviour speaketh to his Disciples: 
g Luk. 17, 3, 4.  Take heed to your selves, if thy Brother trespass against thee, rebuke him: and if he repent, forgive him: And though he sin against thee seven times in a day, and seven times in a day turn again to thee, saying; It repenteth me, thou shalt forgive him. Whereby it may seem at the first, that either we are only to forgive the penitent, and retain malice against the impenitent, which were want of Charity: or say, that the condition annexed by Christ, is void and idle, which were a voice of blasphemy. 
Answer.  I answer, offences are forgiven two ways, as there are two kind of persons that offend against us. Some acknowledge and yield their offence, others are obstinate and stiffnecked. So, one kind of forgiveness is, when we bear no malice, when we do no wrong, when we seek no revenge. Another kind, is; when we think well of them that have offended us, when we are persuaded that God hath forgiven them, when we are ready to receive them into our favour again. Wherefore we have no liberty granted unto us to deny mercy and forgiveness to the wicked. If a man have done us wrong, and then either denieth it, or diminisheth it, and will not repent of it: True it is, we are commanded to love him, we are forbidden to hate or to hurt him, we are restrained from revenge, we are bridled from wishing or desiring vengeance to fall from Heaven upon him, we are charged to do him good and not evil, we are willed to procure his salvation, to seek his amendment, and to further his repentance that he may see his sin; but we are not bound nor bidden to have a good opinion and estimation of him; for though we must love him, yet we must think of him as he deserveth. But when a man hath offended us, and trespassed against us, and being reproved and admonished confesseth his sin, desireth pardon, craveth reconciliation, offereth satisfaction, bewaileth his former transgression, and promiseth amendment of life, it is our duty not only to love him, but to like of him: not only to hate him as an Enemy, but to account him as a Brother: not only to desire vengeance to come upon him, but to accept of his repentance, and to assure his heart that God hath forgiven him, and will not lay his sin unto his charge. So then, if any man do me an open injury, and I laying aside a thirsting after revenge, 
h Calui. harm. in Euangel.  do not cease to love him, but in stead of evil do good, and in stead of wrong, do bestow a benefit upon him, though in regard of the wickedness of his heart, the mischief of his hands, the want of repentance, and the nature of his offence, I think hardly and heinously of him (as he is worthy) yet am I truly said and rightly accounted, to forgive him. For when God requireth that we do good to our Enemies, love them that hate us, bless them that hurt us, pray for them that persecute us, and to do good to all them that speak all evil against us: he doth not thereby presently command that we allow in them those things that he condemneth, or praise in them the things that he reproveth: but he only would have our hearts free from hatred, our minds from malice, our tongues from slander, & our hands from revenge. The second manner of forgiveness (which is a free and full forgiveness) is, when beholding lively fruits of their repentance, we esteem them as brethren, we account them as the children of God, we favour them as fellow-members with us of Christ, & are persuaded that the remembrance of their sins committed against God, and of their injuries offered unto us, are blotted out of God's sight. For true repentance is an high and holy work, greatly accepted of God and his Angels. Of God, 
i Ezek. 18, 22.  because when we repent, he will put all our sins out of his remembrance. Of the 
k Luke 15, 7, 10.  Angels, because there is joy in their presence for one Sinner that converteth, more than for ninety and nine just men that need no repentance. The substance of that which hath been said, is this: If an offender have wronged thee, and continue obstinate and settled to wrong thee still, thou shalt forgive him, that is; thou shalt not hurt him, nor malice him, but love him, and seek to do him good: but as yet thou art to think him a wilful and wicked man, 
l Esay 5, 20.  Because thou art not to speak evil of good, or good of evil; to put darkness for light, and light for darkness; to call bitter sweet, and sweet sour. If he turn from his evil ways, and repent him of his sins, thou shalt forgive, him, that is; think as well of him, as ever thou didst think ill of him, comfort him, raise him up with the sweet promises of the Gospel, and assure him that God hath forgiven him, & therefore he need not doubt of the forgiveness of his fellow-servant. And if we will a little search the Scriptures, we shall find examples of both these sorts and kinds of forgiveness recorded unto us. Of the first sort of forgiving evil doers, even while they remain evil doers, we have in David toward Shemei, that cursed him with an horrible Curse, he swore that he should not die, and pardoneth him (albeit Abishai. the Son of Zeruiah said; 
m 2. Sam. 19, 21, 22, 23. 2 King. 2, 9  Shall not Shemei die for this, because he cursed the Lords anointed?) Notwithstanding, he thought of him as of a wicked man, and gave Solomon his Son charge, not to account him innocent. And this is that forgiveness which Moses speaketh off. Levit. 19 Thou 
n Leu. 19, 17.  shalt not hate thy Brother on thine heart, but thou shalt plainly rebuke thy Neighbour, & suffer him not to sin. Of the second sort of forgiveness, which is toward the penitent, we have an example in Paul and the Church of Corinth, toward the incestuous person which had committed Fornication, 
o 1 Cor. 5, 1, 13  And such Fornication as is not named without detestation among the Gentiles, taking unto him his Father's Wife. For when he being rebuked of many, and put out from among them, sorrowed for his sin with a godly sorrow, which caused repentance not to be repent off, he willeth them to receive him, and entertain him among them as a faithful Brother, and to think well of him as they did before, 
p 2 Cor. 2, 7, 11  And to minister comfort unto him, lest he should be swallowed up with overmuch heaviness, and lest Satan should cirumvent us, for we are not ignorant of his enterprises. Hence it it that he saith; ye ought to forgive him, and to comfort him, and to confirm your love toward him, which is as much as if he should desire them to take him again for a Brother.  

Use 1.  The Objections being answered, which stood before us as a Cloud that dimmed and darkened our sight: let us come now to the Uses of the Doctrine, and see what we may conclude from hence. First, seeing former offences are upon our repentance to be forgiven, we learn that we ought all to be of a plakeable Nature, easy to be appeased, and ready to be entreated; we must be inclinable to mercy, and pass by offences that might provoke us to anger. It is a fruit of true love, described by the Apostle; 
q 1 Cor. 13, 4, 5, 6, 7.  It suffereth long, it is bountiful: Love envieth not: Love doth not boast itself: it is not puffed up: it doth no uncomely thing: it seeketh not her own things: it is not provoked to anger: it thinketh not evil: it rejoiceth not in iniquity, but rejoiceth in the truth: it suffereth all things: it believeth all things: it hopeth all things: it endureth all things. There is no man but gladly desireth to have God (that is able) to be ready and willing to forgive him his sins: and therefore we ought to be like affectioned toward our Brethren. It is a great comfort to the weakness of our Faith, which needeth all props and pillars to sustain and uphold it. For though the forgiveness of our Brethren be no cause of our forgiveness, it is a sign and testimony, whereby we are infallibly confirmed, that as surely as we remit others, we shall be remitted. Nothing maketh us more resemble the Lord, then to be merciful, he is the God of patience, 
r Psal. 103, 8, 9 14.  He is slow to anger, he is full of compassion, and of great kindness, he will not always chide, neither keep his anger for ever, he knoweth whereof we are made, and he remembreth we are but Dust. On the other side, nothing in the World maketh us so like unto Satan, and to be transformed into his Image, as malice and envy. Hence it is that he is called a Tempter, a Slanderer, a false accuser, the author of all hatred and dissension. This appeareth in the example of our first Parents, so soon as they were placed of God in the Garden, immediately Satan set upon them, and sought to dispossess them of that happy estate. If then we give ourselves to hatred and malice, and never think ourselves well, but when we are disgorging the rank or and envy of our boiling stomachs, we show ourselves not to be the Sons of God, who is Love itself; but to be the Children of the Devil, who is maliciousness itself. For, He 
s 1 joh. 3, 8, 9  that committeth sin is of the Devil; for the Devil sinneth from the beginning: for this purpose was made manifest that Son of God, that he might lose the Works of the Devil: Whosoever is borne of GOD sinneth not, for his Seed remaineth in him, neither can he sin, because he is borne of GOD.  
This reproveth those that keep old revenge and settled malice as a festered sore, rusting and rankling in their hearts, to the satisfying of their own lusts, to the poisoning of their own Souls, and to the dishonouring of Almighty God. This we see to have been in Cain, who hating his Brother, and suffering the Sun to go down upon his wrath, in the end his wrath conceived, brought forth Murder, and Murder 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 wickedness 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 scandal of the Church, nor the offence of his Father, nor the defiling of his Father's house: Absalon 
t 2 Sam. 13, 23 29.  conceived hatred in his heart, and executed vengeance upon him to the full, two years after: he dissembled his purpose till occasion served, and afterward his malice brought forth a lamentable effect, when he gored his Sword in blood. It is esteemed among carnal men, a token of valour to revenge, but indeed it is no better than slavish weakness, and want of true fortitude. So then, they are possessed with the Spirit of the Devil, that are content to shake hands and promise forgiveness, that speak deceitfully every one with his neghbor, flattering with their lips, and gloze with a double hart; yet keep in mind the remembrance of old injuries waiting and watching for opportunity of time, place, and means, to execute the bloody designs of their beastly hearts. Would we be thus dealt with all at the hands of God? Would we be thus forgiven? Would we have half a forgiveness, and no more of him? Woe, and woe again were it to us, if we were thus forgiven. Let us deal as faithfully and fully, as sincerely and unfeignedly with them, as we desire to have the eternal God to deal with us: 
u Math. 7, 2.  For with what judgement we judge, we shall be judged: and with what measure we meet, it shall be measured to us again. Let us banish from us, all lame, and half, & halting remission, which keepeth a part and piece unforgiven: if we would have the Lord forgive all, and cast them into ●he bottom of the Sea for ever, let us be like minded toward our Brethren. Otherwise, our own consciences shall convince and condemn us, so often as we say the lords Prayer, seeing we pray most fearfully against ourselves: and as we reserve behind in a corner of our hearts a piece of our malice, so we desire the Lord also to reserve a part of his wrath for us, and of his punishment against us.  

Objection.  If any think himself wise enough to shift off this danger, and say; so long as I cannot resolve with myself to be in Love and Charity with my Neighbour, and to forgive him that hath offended me, so long I will not use the lords Prayer, but some other good and godly Prayers. For we are not tied to this or that form, we have many excellent Prayers beside, we may use any of them. 
Answer.  See, Fool, Fool, how subtle and crafty thou art to deceive thyself. Blind people play 
x 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 heed, God is not mocked, we cannot dally with him. It is not this or that form that God regardeth, it is our being in that estate, not reconciled to our Brother, that bringeth upon us sudden destruction. For God is Love, 
y 1 john 4, 16. and 3, 14, 15.  And he that dwelleth in Love, dwelleth in God, and God in him: he that loveth not his Brother, abideth in death: Whosoever hateth his Brother is a manslayer, and ye know, that no May-slayer hath eternal life abiding in him. Whereby we see, that to such as are malicious, there is no forgiveness, as we have noted before.  

Use 2  Secondly, seeing such as offend us, must upon their sound repentance be forgiven; we are taught hereby, not to reproach and upbraid men what they have been, 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 sins, we must not set them upon records: when GOD hath discharged them of them, we must not lay them to their charge: when God hath cured and covered them, we must not uncover them, and make them bleed afresh. Let us remember what we ourselves have been, before we were in the State of grace, even as evil as others, and had our delight in all sin. The Apostle saith. Rom. 7, 18. 
z 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 means to perform that which is good. Likewise, he forbiddeth and restraineth the Gentiles from insulting and triumphing over the jews, that were through infidelity for a season cut off: 
a Rom. 11, 18, 19, 20.  Thou wilt say; The Branches are broken off, that I might be grafted in: Well, through unbelief they are broken off, and thou standest by Faith: boast not thyself against the Branches, be not high minded, but fear. It is a great reproach to us, to reproach such as have fallen, and are risen again by true repentance: to upbraid such as have sinned, & have forsaken their sins. It is a greater blemish to those that check them after they have turned from them, then to those that committed them. For they have washed away by their tears the filthiness of them, and blotted out the deformity that did cleave unto them.  
True it is, so long as we continue in sin, and follow the lusts of our own hearts, we must be content to be reproved 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 upbraid the Cities, 
b Math. 11, 20,  Wherein most of his great works were done, because they repent not. So the Apostle feared, 
c 2 Cor. 12, 21  Lest when he came again to the Corinthians, his God should abase him among them, so that he should bewail many of them which had sinned already, and yet repent not of the uncleanness, and Fornication, and wantonness which they have committed. They then that repent nor, are to be disgraced: but such as have repent, are to be loved and cherished. It skilleth not what they have been, for they are accepted according to the grace which they have received, which serveth as a singular comfort unto them. They that labour to disgrace those whom they should embrace, do imitate the example and practice of the Devil, who tempteth those that he seethe to have renounced his service, and departed from his Kingdom, and telleth them what they have done, how lose they have been in their lives, and into what horrible sins they have fallen, that thereby he might bring them to despair, and to let go their strong confidence that they have in the promises of the Gospel. So it is with sundry of the Servants and Children of the Devil, they taunt and revile the faithful, for former faults which now they hate and abhor. But as they answer Satan, so they may all his Instruments, that they should consider rather what they are, than what they have been; and behold their present condition, not that which is past. Let us be like the good Angels, who do rejoice at the conversion of Sinners, but never cast them in the teeth with their offences that have stumbled, and are recovered.  

Use 3.  Lastly, let us cut off all occasions of dissension, & 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 smoke nourished, will turn into a flame. So when causes of contention and division do arise, we must endeavour to stay them and appease them. It is easily stopped in the beginning, which afterward is hardly, or not at all resisted. This wisdom we see in Abraham, (when strife arose between his Herdsmen, and the Herdsmen of Lot) he said unto him; 
d Gene. 13, 8  Let there be no strife (I pray thee) between me and thee, neither between thy Herdsmen and my Herdsmen: for we are Brethren. They were not natural brethren according to the flesh, as descending of one Father, but of a near kindred according to the flesh, and a nearer according to the Spirit: he was Lot's Uncle and elder, and in that respect his better, he was richer & wealthier, he had more Servants also to take his part, to join together, and to overmaister him, if he had listed: yet he standeth not upon one, or upon all these: he looked not when Lot should stoop and bow unto him, but as in years, wealth, and authority, so in godliness, meekness, and moderation he went before him. Let us all consider this, & be provoked by the example of Christ, to be meek and lowly, 
e Math. 11, 29.  That we may find rest unto our souls. The Lord jesus hath taught us to call upon one Father, shall we then disdain our Brethren? The Apostle teacheth, 
f 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 ruin and destruction of the whole body follow? Again, we are all called to the same hope of eternal 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 Heirs of the same Grace, and partakers of the same inheritance. O that this Meditation were settled and grounded in our hearts to love with brotherly kindness, and to hate all malice as a Serpent.  
Let us learn, that we ought no more to be divided asunder, than the kingdom of Heaven can be divided: and that whosoever renteth himself from his Brethren, banisheth himself from the place of glory, which we all look for. Christ jesus cannot be divided: for as his Coat was 
g john 19, 23.  without seam, so his body must be without separtion. There are not divers Faiths, divers Baptisms, divers Suppers, divers Gods: but one Lord jesus, one Baptism, one Faith, one Lords Supper, one God and Father of all. All these things, Abraham (no doubt) did consider and believe, and therefore said; We are Brethren. He doth not stand upon his reputation, and say; Shall I stoop to him? Shall I creep and crouch to him? Am not I better than he? Am not I wealthier than he? Am not I elder than he? He layeth all these aside, and resolveth thus; Are not we brethren? And shall we strive? What a shame would this be to us? What a dishonour to God? What an evil example to these Nations that live among us? What a stumbling block of offence shall we lay before them to cause them to blaspheme God, and to speak evil of us, of our Religion, and of our holy profession? Let not us therefore tarry till others come and offer conditions of peace, but let us seek peace and ensue it.  
Shall we stand aloof and hang back from agreement with them, because we take ourselves to be abused, wronged, slandered, and injured? Shall God command us to forgive, and will we answer presumptuously, we will not forgive? Shall the Lord say unto us; Thou shalt not hate thy Brother in thine heart: and will we reply audaciously, we will hate him? Or if we do not scorn God to his face, what will we, what can we allege, or what shall we bring for our defence, that Abraham might not have brought as well as we? Will we say we are more excellent, and therefore reason it is, that they should bow the knee unto us? Will we say we are the better men? So was Abraham. Are we richer and wealthier? So was Abraham. Are we elder in years, and so look that the younger should yield? So was Abraham. Have we many Friends to join with us, to see we shall have no wrong, and to take our parts? So had Abraham. Are we mightier in force and power? So was Abraham, he went every way beyond Lot. Now then, if we be the Children of Abraham, 
h john 8, 39  we must do the works of Abraham. Whatsoever privileges we have to advance us above our Brethren, under colour whereof we shrowded the corruption of our Nature, and the malice of our hearts, let us lay all aside and cast them into the Dust, let us renounce age and honour; let us cast from us birth and years; let us deny wealth and worship, to the end we may be little and lowly in our eyes. Abraham got more true honour by yielding, than we can do by our proud looks, lofty stomachs, and corrupt minds. He that hath most godliness will relent soon.  
Let us strive who shall go before another in mercy and forgiveness, and put far away all bitterness of Spirit, and put on all humbleness of mind. But (alas) where is this meekness and long-suffering, while we rail and rage's one against another? If the least occasion of contention and jar be offered, how ready are we to embrace it, to nourish it, to prosecute it with all extremity? When we are a little moved, are these the words of Brethren, I will not take this abuse at his hands, I will never put up this injury, I will not be made such a Noddy, I will sue him at the Law, I will not leave him worth a Groat, I will make Dice of his Bones, I will tread upon his Grave: and shall I yield unto him, I will never do it.  
O my Brethren, is this to follow the steps of faithful Abraham, or to be like him, who was so wise, so meek, so great a lover of peace and concord? If we be ashamed to tread in his paths, take heed lest the God of Abraham be ashamed of us, both in this life, and in his Kingdom for ever. We boast ourselves to be the Children of Abraham, we account ourselves to be true Christians, and yet we will neither follow the example of Abraham, nor obey the commandment of Christ. The Lord remitteth the debts that we are not able to pay, and will we require the utmost farthing? He forgiveth ten thousand Talents, and will not we forbear an hundred pence? It is the Master and Lord of all that is so merciful, and shall the Servant be so cruel and hard-hearted to his fellow-servant? Let us take heed lest our malice and unmercifulness unto others, do cry out for vengeance against us, and shut up the mercy and compassion of God toward us, rendering seven fold into our bosoms, and barring us from any access to the Throne of his Grace. For if we forgive not men their trespasses, our prayers shall be abominable, our religious exercises shall be turned into sin, and our offences shall not be forgiven.  

i Three profitable Meditations.  To conclude, let us consider these three points. First, that no Man can offend us, as we daily offend God, in thought, word, and deed. secondly, that we may fall, and perhaps have fallen already into the like offence that we blame and reprove in others. Thirdly, we would be greatly grieved, not to be respected and relieved in the bitterness of our hearts, therefore we should regard the sorrow and supplication of others, craving mercy and commiseration at our hands. If we suffer our brethren to call to us, and we be deaf, stopping our cares against them, we greatly deceive ourselves, if we think to find the Lord otherwise minded toward us.  
[Thou therefore receive him, that is mine own Bowels.] He calleth Onesimus his Bowels or Entrails, being nothing of Kin to him in the Flesh, in respect of his earnest and fervent love that he beareth to him in Christ, being a true professor of the Faith. He knew well the lewd disposition of Servants, for the most part in those days, as the Masters were cruel to them, so they were unfaithful to their Masters. It was found commonly true by common experience, which churlish and covetous Naball spoke falsely of David. 1. Sam. 25, 10. Who is David? And who is the Son of Ishai? There be many Servant nowadays, that break away every Man from his Master. The like we see in the Servants of Shemei. 1. King. 2, 39 Who fled away from him to Gath. It was therefore a rare thing; and consequently more wonderful to find a man of this quality so well qualified: and a man 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 have been said more effectual to pacify the wrath, and to mollify 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 means on the very bowels of Paul. Behold therefore in this place, the conjunction of two heavenly virtues in the Apostle; to wit, Humility, and Love; that it is hard to say which was the greater, so that he was not ashamed to receive as into his Bosom and Bowels, a base Bondslave, and beside, a Thief and a Runagate, to the end he might protect and defend him from the displeasure of his Master. And doubtless, if the conversion and turning of man unto God, were as highly prized and worthily esteemed of us as it ought to be, we would lovingly tender, and charitably embrace and such as we see truly, without hypocrisy converted unto God.  

Doctrine 4. Our love to to the Saints, especially such as have been converted by us, aught to be dear and fervent.  We learn from hence, that the love which Christians ought to bear to all the Saints, especially to those whom they have been means to convert, aught to be entire, dear, hearty, earnest, most faithful, and most fervent. It is our duty to love all men, more especially the Saints, but most especially such as have been gained to the Faith by us. The Lord himself testifieth his tender compassion toward his Children, to provoke them to follow his example. The Prophets declare; 
l Deut. 32, 10. Zach. 2, 8.  That he which toucheth them, toucheth the apple of his eye. So Zachariah blessed the God of Israel, 
m Luke 1, 78.  Who through his tender mercy gave life to them that sat in darkness and in the shadow of death, and guided their feet into the way of peace. This appeareth notably in Christ jesus, 
n Heb. 2, 17.  Who was made like unto his Brethren, that he might be merciful, he will not break the bruised Reed, nor quench the smoking Flax: 
o john 15, 12, 13. and 13, 34.  These things (saith he) have I spoken unto you, that my joy might remain in you, this is my Commandment, that ye love one another as I have loved you: greater love than this hath no man, when any man bestoweth his life for his friends. This affection we find in many places in the Apostle; 
p 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 jesus Christ: we had consolation in you, in all our affliction & necessity, through your Faith, for now are we alive, if ye stand fast in the Lord. The Evangelist Luke describing the Church of God gathered together after the ascension of Christ, saith; 
q Act. 2, 44, 45  All that believed were in one place, and had all things common, and they sold their possessions and goods, and parted them to all men, as every one had need. This is a precept given in the Law, and no duty more often urged and touched in the Gospel. Moses saith, 
r Levit. 19, 18 Math. 5, 43. Rom. 13, 9 Gal. 5, 14.  Thou shalt not avenge, nor be mindful of wrong against the Children of thy people, but shall love thy Neighbour as thyself, I am the Lord. The Apostle Paul among many precepts that he giveth, this is one of the chief and principal, 
s Rom. 12, 9, 10. and 13, 8.  Let love be without dissimulation, abhor that which is evil, and clean unto that which is good: be affectioned to love one another with brotherly love. All these testimonies of God the Father, of Christ jesus our Lord, of the Apostle, of other Christians, and of the whole Church, do sufficiently teach us, that howsoever all the Saints of God are to be loved, yet those especially that have been converted to us.  

Reason 1.  The reasons that may be rendered to uphold (as firm pillars to strengthen) this Doctrine, are many and infallible. For first, there is great labour employed, long time spent, many means used, and continual care bestowed to convert a Soul to God. It is no idle work, it is not brought to pass without much ado. A Woman having had an hard labour with her child, doth love it the more, and will use speech accordingly, saying; This was a very dear Child unto me, I must needs love it; yea, her love 
t john 16, 21.  is so hearty and entire, that she forgetteth the pains and sorrow that she hath sustained. Benjamin among all the Sons of jacob, was most tenderly beloved, in whose birth the Mother died, the fruit was saved, but the Tree withered and fell down, he cost jacob therefore dear, even his best beloved wife, and indeed his only lawful wife, whom Laban promised, & for whom he served, 
u Gen. 35, 18.  so that he called him Benjamin, the son of his right hand. If then, that which is dearly bought, be deeply beloved, it is no marvel if it work effectually in spiritual things, where the greatest pains and labour is showed. We see this in the Galathians, who had put the Apostle to much trouble and exceeding torment in their recovery to Christ, 
x Gal. 4, 11, 19  are by him called his Little Children of whom he travailed in birth again, until Christ were form in them, and he was in much fear and perplexity, lest he had bestowed on them labour in vain. This appeareth in his behaviour toward the Israelites, to whom pertaineth the adoption, the glory, and the Covenants, 
y Ro. 9, 1, 2, 3.  I say the truth in Christ, I lie not, my Conscience bearing me witness in the Holyghost, that I have great heaviness and continual sorrow in mine heart, for I would wish myself to be separated from Christ, for my Brethren that are my Kinsmen according to the flesh. The like affection is bewrayed in Moses toward God's people, who had carried them in his bosom as a Nurse doth the sucking Child, when God was offended with them, and threatened to consume them, he cried unto the Lord, 
z Ex. 32, 31, 32  Oh, this people have sinned a great sin, and have made them Gods of Gold, therefore now if thou pardon their sin, thy mercy shall appear: but if thou wilt not, I pray thee raze me out of thy Book which thou hast written. Thus he showed the bowels of his love toward that people, with whom he had taken so great pains, for whom he had so often prayed, and by whom he had been so oftentimes provoked.  

Reason 2.  Secondly, by testifying of our love, and showing forth the fruits thereof, we gather great assurance that we are of the company of the faithful, of the Communion of Saints, and of the society of them that belong to the truth, when we love unfeignedly those that are of the truth. The Apostle john teacheth that our love to the brethren, is a fruit of true faith, 
a 1 john 3, 14 19  Hereby we know that we are of the truth, and shall before him assure our hearts. And again he saith, We know we are translated from death unto life, because we love the Brethren; he that loveth not his Brother, abideth in death. Whereby he showeth, that we are assured that we belong to God, are his children by the fruits of love, which are certain tokens of our election to eternal life.  

Reason 3.  Thirdly, love is the livery of Christ, and as it were the badge and cognizance whereby we are known to be his Disciples, and to be taught and directed by his spirit. This agreeth with the Doctrine of Christ, 
b joh. 13, 34, 35.  A new Commandment give I unto you, that ye love one another; as I have loved you; that ye also love another; by this shall all men know, that ye are my Disciples, if ye have love one to another. Christ jesus did instruct his Disciples, especially in love, and did as it were graft it and engrave it in their hearts, and thereby made Charity a note of Christianity, seeing that where love doth not rest, there Christ doth not dwell. If then, we would make it manifest, that we have been brought up in the School of Christ, we must love one another.  

Reason 4.  Lastly, seeing it is the sum of the Law, and a token and testimony that we make Conscience to walk in the ways and commandments of God. Hereunto cometh the laying of the Apostle, 
c Rom. 13, 8, 9  Own nothing to any man, but to love one another: for he that loveth another, hath fulfilled the Law. For this; Thou shalt not commit Adultery, Thou shalt not kill, Thou shalt not steal, Thou shalt not bear false witness, Thou shalt not covet, and if there be any other commandment, it is briefly comprehended in this saying, even in this; Thou shalt love thy neighbour as thyself. This is a special praise, and singular commendation of love, that it is a short sum and brief abridgement of the whole Law, and of every Commandment contained in the Law. This truth is taught in sundry other places, and repeated again and again, 
d Gal. 5, 14. Colos. 3, 14. 1 Tim. 1, 5.  All the Law is fulfilled in one word, which is this, Thou shalt love thy Neighbour as thyself. And Col. 3. Above all things put on love, which is the bond of perfectness. Likewise 1 Tim. 1, 5. The end of a commandment, is Love out of a pure heart, and of a good Conscience, and of Faith unfeigned. Love therefore comprehendeth all duties: for Charity is the Law abridged, as the Law is Charity enlarged. Love is as it were a general Virtue, like unto the soul which is said to be whole, in the whole & in every part, or as the blood which is dispersed through the whole body, so is love enlarged and lengthened through all and every virtue. Seeing then, such as are converted by us, are the fruit of our labour, and that Love to the brethren is the seal of our salvation, the badge of our profession, and an Epitome or a breviary of the whole Law, it followeth that it ought to be hearty, earnest, and fervent, toward all the faithful, especially such as have gone astray, and been brought by us into the right way.  

Use 1.  This then being a virtue so necessary, that every one which belongeth to the Lord jesus Christ, must yield their obedience, even to love the brethren, and show himself a true Christian, by showing Charity to his neighbour: let us consider the nature and properties of this Love, that we may have the right and true use of this Doctrine. For here is occasion offered unto us, to search into the knowledge of this Virtue, which is almost banished from among men, or weeded and worn out of the world, or carried from hence into the wilderness from the sons of men, or departed up from heaven from whence it came, and to have quite and clean abandoned the gross earth, which is unworthy to entertain so precious a jewel any longer. First therefore let us know 
e What Love is.  what Brotherly love is. It is a work of God's spirit, whereby a man is moved to affect his Brother for God's sake, and to show forth the fruit of this affection. I call it a work of God's spirit, because it is not Naturally in us, it is not borne with us. Naturally, every one is a lover of himself, and unnaturally is an hater of his neighbour, so that true love is the print of God's finger, and a mark set upon us by his spirit. Hence it is, that the Apostle setting down the fruits of the spirit, reckoneth up Love in the first place, as one of the principal, 
f Gal. 5, 12. Ephes. 6, 23.  The fruit of the spirit is love, joy, peace, long-suffering, gentleness, goodness, etc. So then, we want this grace, until God work it in us. We need not seek far for self-love, for Love of the world, and the things that are in the world, for the Love of pleasures & carnal vanities, we have these near unto us, even within us; but we can never love the godly for God's sake, until it be given us from above, of whom only we must ask it, and from whence only we can receive it. Again, to be well affected toward our Brother, is to wish and seek his good, to rejoice at his prosperity, and to be grieved at his misery. True love is not idle, 
g 1 john 3, 18  and it maketh us that we shall not be unfruitful and unprofitable unto others. We must be ready to help them bear their burden, and show the bowels of compassion toward them. That love which doth not manifest itself to the relief and help of his neighbour, is no true Love, but beareth only the shadow of it.  
Moreover, it is added, that we must do it for God's cause, because God is principally and first to be loved with all our power, and for himself. Our neighbour is to be loved in God, and for God, because he is God's creature, and beareth his Image. For Love extended to man is a fruit of the Love of God. Hence it is, that the Apostle saith, 
h 1 john 4, 21  This Commandment have we of him, that he that loveth God, should Love his Brother also. God cannot be loved, and our Brother hated, because there is one and the same Lawmaker, that commandeth both to love him and our neighbour also. Lastly, we must consider, who is our Brother, and what is our neighbour that we must Love, which are the parties to whom it is to be showed. By [Brother] we are 
i Who is our Brother or neighbour.  not only to understand the son of our Father, that is our own blood & kindred; and by [neighbour] we must take heed we do not deceive ourselves, restraining it to such as are joined to us in friendship, or near unto us in dwelling, or such as bear unto us good will, but such as are of the same Nature with us, even any of mankind. He is to be accounted as our neighbour that is a man as we are, and doth bear the Image of God as we do, of what condition so ever he be, whether he dwell near unto us, or far from us; whether he be our own Countryman, or a Stranger; whether he be worthy or unworthy; whether he be a friend or an enemy; whether he be known or unknown; because we are to consider him in God, not in himself, as we noted before. This our Saviour teacheth in the 
i Luke 10, 29, 30, 31. Rom. 13, 8. Esay 58, 7.  parable of the Samaritan, answering the Scribes question, Luke 10. that we must show the duties of love to him that wanteth our help and relief, though he were our enemy & one that did hate us (as the Samaritans were unto the jews) whether he be godly or ungodly, we must extend the duties of love toward them. Thus did David deal toward Saul his enemy, that sought his life to take it away: he spared him when he might have slain him, and he cut off only a piece of his coat, when he might as easily have cut off his head; which kindness of his heaped up coals of fire upon his head, and so wrought with him, 
k 1 Sa. 24, 17  that he called him Son, and prayed God to recompense unto him that goodness that he had showed, and ceased from persecuting of him at that time. The like example we have in Elisha, 
l 2 King, 6, 22, 23.  who would 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 eat and drink, they refreshed themselves, and returned to their Master. Let us follow these worthy precedents, and account all men our neighbours; let us account ourselves bound in duty to help them, and do unto them, as we would have them deal toward us. Thus we see what love is, we have heard from whence it cometh, wherein it consisteth, and to whom it is to be showed. It cometh from God, and is the work of his spirit; it consisteth in a fellow-feeling of their good and grief, of their prosperity and adversity, so that we should rejoice with them, and mourn with them, according to the condition wherein they are; it is to be showed to all such as are of the same nature, and are covered with the same flesh; that is, to all mankind.  
Secondly, we are to consider the property of this Love, 
m The property of love.  how it is to be performed. For, as we have seen the parties who are to be loved, even all; so we must mark the manner how they are to be loved; that is, fervently, and earnestly. This is taught by the Apostle john, 
n 1 john 3, 18, 11, 12.  My little children, let us not love in word, neither in tongue only, but in deed and in truth. This also he pointed out a little before, This is the Message that ye heard from the beginning, that we should Love one another, not as Cain who was that wicked one, and slew his Brother. And the Apostle Paul saith, 
o Rom. 12, 9  Let Love be without dissimulation. Likewise in the Epistle to the Galathians, 
p Galat. 4, 18.  It is a good thing to Love earnestly always in a good thing, and not only when I am present with you. Our Love therefore must not only be true, but fervent, and that for these causes. We have the perfect example of Christ, 
q john 10, 11,  Who gave his life for his Sheep, and suffered the shameful death of the cross to redeem them. Again, if occasion require it, and our calling will bear it, 
r 1 john 3, 16.  we ought so to Love them, as we should give our lives for the brethren; which duty we can never fulfil, except our Love be fervent. Lastly, there are many means to quench Love, as wrongs, injuries, unkindness, unthankfulness, hatred, and emulation; all these corrupt affections, are as water to the fire. Seeing then, it is so quickly, and by so many means cooled and quenched, let us kindle it, and labour to continue it, that it may always burn, and not decay. This fervent Love is a rare jewel, which seemeth almost gone out of the world.  
Thirdly, we must know the form and manner how we are to Love our brethren, to wit, even as ourselves. By this rule our practice must be squared, and by this rule shall our love be judged. As we wish our own good heartily, sincerely, and unfeignedly, so ought we to desire the good of our neighbour. It is the Law of Nature that teacheth us to do to others, as we would have others do to us. It is the Law of God that commandeth us to Love our neighbour as ourselves. Our Love must be without hypocrisy and dissimulation from the very heart. This hearty Love is as it were the life and soul of the duty due to our brethren. Let us therefore love them with a sincere affection, and in unfeigned simplicity. This appeareth plainly in such as prayed for their persecutors and utter enemies, as Stephen when they stoned him, kneeled down and cried out with a loud voice, 
s Acts 7, 60.  Lord lay not this sin to their charge. And our Saviour Christ when they crucified him, said, 
t Lu. 23, 33, 34  Father forgive them, for they know not what they do. If we can practise and perform the like, wish their good as our own, pray for them as for ourselves, and desire their forgiveness, as we would be forgiven of God, then is this true love to our true comfort found in us.  

Use 2  Secondly, seeing this is the Love that must be found in us towards the Saints, it serveth to meet with many enormities, and to reprove many sins that reign in the world, and are as the forerunners of the full and final ruin thereof. Our love to others, is a cold love; frozen, without heat; dead, without life; barren, without fruit; such as our Saviour speaketh of in the gospel, 
u Math. 24, 12  Because iniquity shall be increased, the Love of many shall be cold. But our Love is hot toward ourselves, we have abundance of self-love, which overfloweth in us, and overcometh true love. This is the only love that remaineth in the world in these days, which is the corruption, nay the bane and poison of true love. This is it which the Apostle prophesied of long ago, 
x 2 Tim. 3, 1, 2  This know also, that in the last days shall come perilous times, for men shall be lovers of their own selves, without natural affection, no lovers at all of them which are good. Where we see, that Paul prophesying of the last days, days of great peril, and much impiety, doth put self-love in the first place, as it were in the forefront, and make it the fountain from whence the train floweth, that followeth afterward. For he which loveth himself, will not regard what he doth to others, and arrogateth all things to himself; he setteth up himself as the only man of account, he magnifieth himself, he contemneth all others. Hence it is, that he is covetous, proud, treacherous, stubborn, heady, high minded, and heapeth or hoardeth up sin upon sin, till he fill up the measure. The world is pestered with these Monopolies, which are all for themselves, nothing for the common good of Church or Country. We have a common Proverb rife in their mouths, but more rife and ripe in the practice of the people, Every one for himself, and God for us all. The first branch showeth what is in use, but the second part must be changed; for where every one is for himself, there the Devil is for all. Wherefore the former is the devils Proverb, and is no more to be used among God's people. The Christian Proverb must be, Every one for his Brother, and God for us all: 
y 1 Cor. 13, 5  because Love seeketh not her own, but the good of others.  
Secondly, as we see self-love checked and controlled, so they are condemned that place brotherly love in fair words, and gentle speeches (and yet many fail in these, and cannot afford them, as if every word of their mouth were worth Gold) whereas in such is no sound Religion, but a vizard only of holiness. True love must be showed in the fruits, in sustaining, helping, pitying, & relieving those that crave our relief, and are in necessity. The Apostle teacheth them that are destitute of true faith, that shroud themselves under the profession of the Gospel, and yet are not able to make demonstration thereof by their works. A good Tree bringeth forth good fruit. If the Tree bring forth either no fruit, or evil fruit, it is an evil tree. If we have only good words, and either no works at all, or evil works, it is a plain argument, we are not yet in the number of true believers, 
z Gal. 5, 6.  neither are endued with that faith which worketh by love. Hence it is, that the Apostle james saith, 
a jam. 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, warm yourselves, and fill your bellies, notwithstanding ye give them not those things which are needful to the body, what helpeth it? Even so the Faith, if it have no works, is dead in itself. If then, we content ourselves to give the Alms of fair words, which are but empty shows, it showeth that we are barren trees full of leaves, but void of fruit, and it shall minister as little comfort to our hearts, as it doth relief to their bodies. We are taught to visit Christ in his members, and apply ourselves to do them good, that in the last judgement we may find that mercy and compassion at the hands of Christ, which we have showed to the members of his body. To give kind words, is not that fervent love which here is commended unto us.  
Lastly, it reproveth such as give themselves to fraud and deceit, to cruelty and oppression, to subtlety and circumventing their brethren, to lying & using false Weights and Measures. For if this should be the rule of our love, that it ought to be fervent, we should examine our own hearts whether we would have another man to deceive and oppress us, by forgery & falsehood. The Apostle reproveth all such wrongful and injurious dealing, and as a Prophet of God denounceth severely certain judgement upon such wickedness, 
b 1 Thess. 4, 6.  Let no man oppress or defraud his Brother in any matter: for the Lord is an avenger of all such things, as we also have told you before time, and testified. It is common and wicked Objection. May I not do with mine own as I list, who shall hinder me to use mine own as I think good? This is the common argument of Harlots, Drunkards, and other beasts, which ought not to be in the mouths of Christians. Let them use it that are out of Christ, let us be ashamed of such profaneness and ignorance. For indeed, thou hast nothing that is thine own; thou art but a Steward, and the time shall come, when thou must give an account of thy Stewardship, because thou mayst be no longer Steward.  

Use 3.  Lastly, seeing all are to be loved, but especially such as have been converted by us; it teacheth us to further their salvation, that have been brought into the way by us, and never to forsake them, until we have brought them to their journeys end. For what a vain thing were it, to find a man wandering out of his way, and going astray from the right path, and when he hath brought him back, to leave him without farther direction? Or what an unnatural part were it for a Mother to bring forth her Child into the world, and then to take no more care of it, neither to wash it in water, nor to wrap it in swaddling Clouts, nor to have any compassion upon it, but to cast it out into the open field. The love of Moses his Mother was greater toward him, 
c Hebr. 11, 23. Exod. 2, 3, 4.  who being borne, was hidden three months from the cruelty of the Egyptians, and being put among the Bul-rushes in the water, was watched by his Sister, to see how God would provide for his deliverance; even so, it standeth us upon, having been made blessed means and Instruments of the good of others, to be assistants unto them, and to further their salvation, as God shall enable us.  
It is the part of a good Workman, not to leave his work unperfect. A good Physician will not leave his patiented, when he hath done but half his cure. An Husbandman will not give over when he hath half sown, but will labour unto the end. He that doth but half build an house, is but half a Carpenter. He that entereth into Christianity, and beginneth well, is but half a Christian, the greatest part of the work remaineth behind. Let us all follow the example of God, when he began the great work of the Creation of the world, he left not his workmanship unfashioned and unfinished, but in six days 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, 
c john 13, 1.  Those whom he loveth, he loveth unto the end. This is it which the Apostle teacheth, 
d Phil. 5, 5.  I am persuaded of this same thing, that he that hath begun this good work in you, will perform it unto the day of jesus Christ. As than God never leaveth him whom once he loveth, so should we have a care of those that we have moved to embrace the truth, and watch over them for their good. The Minister must preach sound Doctrine in love, to the souls of men that he hath undertaken the charge of, for whom he is to give an account in the great day. We see the Apostles having taught the Gentiles, & planted a Church among them, did not cast off all care of them, nor think themselves to have discharged a sufficient duty toward them, but knowing the malice of Satan, the deceit of false Teachers, and the frailty of man's nature, 
e Acts 14, 22.  They returned back to confirm them in the faith, and to settle them in that truth which they had received of them. When Peter professed great love to Christ, 
f john 21, 15.  he willed him to manifest it by feeding of his Sheep and Lambs: the greater his diligence was in feeding the flock of Christ, over which he was made a principal Watchman, the greater duty he performed to Christ himself. When Agrippa the King had heard the defence that Paul made for himself, and the confirmation of his calling, by the heavenly vision that appeared unto him, he said, 
g Acts. 26, 28, 29.  Almost thou persuadest me to become a Christian. But did Paul him so? Or doth he think it enough to make him almost a Christian? No, half 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 have sounded into the depth and bottom of it, and to have led him from Almost, to Altogether. Hence it is, that when he seethe him coming toward Christ, he casteth out his Net to catch him, if it were possible; saying unto him, I would to God, that not only thou, but also all that hear me to day, were both almost and altogether such as I am, except these bonds. Thus he ceaseth not continually to call upon the Churches, to increase more and more, and to proceed from grace to grace. Again, it belongeth to every Master of the Family, to water that which himself or the Minister hath planted, and to be always weeding out the bitter roots that spring up in his Garden. If we have brought any of his family to godliness, and to embrace the Gospel, let him make much of them, let his countenance be toward them, let him favour them above others, and admonish them to frequent the exercises of Religion, remembering that it is as great a Virtue to keep, as to get; to preserve, as to find; to hold fast, as to take.  
Moreover, as it is a general duty belonging to all of us, 
h Hebr. 3, 7. & and 10, 24.  to exhort one another, while it is called to day, and stir up one another to good things; so if by our example of life, or lighting of them a Candle to see their ways, they shall come to the acknowledgement of the truth, we should love them dearly, and provoke them to go farther forward in good works, assuring them that such as continue to the end, shall be saved. This serveth severely to reprove those, who having been zealous in the faith, and witnessed a good confession before many witnesses, and been a means to open the eyes of others, to behold the glorious light of the Gospel, that before wandered in darkness, are now gone back themselves, or seem to stand at a stay, 
i Revel, 2, 4.  and have left their first love. To whom I can say no more, but wish them to turn back to consider what they have been, and to remember what they are, knowing that it had been better for them, 
k 2 Pet. 2, 21.  never to have known the way of righteousness, then after they have acknowledged it, to turn away from the holy Commandment. Let all such therefore call to mind the exhortation of Christ, to the Angel of the Church of Ephesus, 
l revel. 2, 5.  Remember from whence thou art fallen, and repent, and do the first works, or else I will come against thee shortly, and will remove thy Candlestick out of his place; except thou amend. It is a great shame to show the way to another, and to go out of it himseife; to teach another, and not to teach himself; to stir up another to go forward, and himself to go backward; to kindle zeal in others, and himself to grow cold & lukewarm, and therefore to give occasion to others to think, that their former profession, was but an heat of youth, seeing they decline in their old age. On the other side, such as have been won to the Gospel by others, ought entirely and fervently to love such as have converted them, to show themselves every way thankful unto them. The Apostle beseecheth the Thessalonians, 
m 1 Thess 5, 12, 13.  To acknowledge them that labour among them, and are over them in the Lord, and admonish them, that they have them in singular love for their works sake. Who is it, if he were blind and had his sight restored unto him, would not speak well of him by whom it was restored, and acknowledge himself bound unto him all the days of his life? We are all naturally borne blind, & have not one eye to see the saving truth of godliness: If then, we attain the sight of ourselves, and to know our natural blindness, how ought we to praise God's mercy toward us, and to love those by whom we have the eyes of our minds enlightened? He is a very unkind and unthankful person, who, having lost his way in a great and terrible wilderness, where he knoweth not which way to turn or return, not whether to go to get out, meeteth with a certain guide that is able and ready to conduct him, and to instruct him in his way, will never so much as open his mouth to give him thanks. Or having been cured and recovered from a dangerous and desperate disease, that brought him to the doors of death, will never acknowledge the benefit and good turn that he hath received. So is it with those that have wandered a long time in the vanities of this world, and in the pleasures of the flesh, as in a wilderness; it is the greatest ingratitude not to acknowledge those his best and surest friends, that have showed them the straight gate, and the narrow way that leadeth unto life. And if our souls have been saved from death, to which we made haste, and ran with greediness; if there be any comfort of love, or fellowship of the spirit, or any compassion and mercy in us, we ought to show it to those that have been as spiritual and special Physicians unto us, to deliver us from death, and to restore us to life.  
[Whom I have sent again.] Hitherto we have spoken of the first reason that concerneth the person of Onesimus, who was unprofitable, but now is become very profitable. The second sort of reasons are touching Paul himself, and touch either the present action of his sending of him back, or the common friendship that a long time had been between Paul and Philemon. The first of these reasons is in this 12. verse, which may be thus concluded: 

If I have sent Onesimus back unto thee, than it is thy duty to receive him:  
But I have sent him back again,  
Therefore it is thy duty to receive him.   If there had not been great cause that Philemon should receive him, the Apostle would never have sent him, especially seeing he found his abode with him and his service done unto him very profitable. Now we are to mark in this place, that Paul requireth not Philemon to make his servant free, and to discharge him of his bondage; and albeit Paul had great need to have used the ministration of Onesimus in the extremity of his imprisonment, yet being another man's servant, and not his own; belonging to his own Master, and not to him; and knowing that he ought not to covet another man's servant, he would not detain him, but sent him back to Philemon to whom he did appertain, and from whom he departed. This is consonant to the truth and purity of the Gospel, this the Master might well require, and this duty the servant was bound to perform, even to return and repair again from whence he came. 
Doctrine 5. The Gospel doth not abolish or diminish civil ordinances and distinct degrees among men.  Hereby we learn, that the Gospel of Christ doth not dissolve or abolish, but confirm & establish civil ordinances, distinct degrees, and politic constitutions among men, as between Princes and Subjects, Parents and Children, Husband and Wife, Master and Servants, Superiors and Inferiors.  
This appeareth in many places of the word, where the several and distinct duties of 
n Rom. 13, 1.  several and distinct callings, are mentioned and required by the Apostle. Hereunto cometh that which he setteth down, Rom. 13. Let every soul be subject to the higher powers, for there is no power but of God, and the powers that be, are ordained of God. Likewise 
o Ephes. 5, 22, 25. & 6, 1, 2, 5, 9 Col. 3, 18, 19, 20, 21, 22.  writing to the Ephesians, he chargeth Wives to submit themselves unto their husbands, as unto the Lord: he willeth Husbands to love their wives, even as Christ loved the Church, and gave himself for it: he requireth of Children to obey their Parents in the Lord, for this is right: he commandeth Fathers not to provoke their Children to wrath, lest they be discouraged, but to bring them up in instruction and information of the Lord: he prescribeth unto Servants, to be obedient unto them that are their Masters, according to the flesh, with fear and trembling, in singleness of their hearts, as unto Christ; and he setteth down the duties of Masters, that they should deal justly with their servants, putting away threatening, knowing that even their Master also is in Heaven, with whom there is no respect of persons. In like manner, when he writeth to Timothy, he saith, 
p 1 Tim. 6, 1. Titus 2, 9, 10, and 3, 1.  Let as many Servants as are under the yoke, count their masters worthy of all honour, that the name of God and his Doctrine be not evil spoken of. And Titus 2. Let Servants be subiest to their Masters, and please them in all things, not answering again; neither pickers, but that they show all good faithfulness, that they may adorn the Doctrine of God our Saviour in all things: for that grace of God that bringeth salvation unto all men hath appeared.  
The like exhortations, and establishing of civil ordinances, we see in Peter, 
q 1 Pet 2, 13, 14, and 3, 1, 2, 7  Submit yourselves unto all manner ordinance of man, for the lords sake; whether it be unto the King, as unto the Superior; or unto Governors, as unto them that are sent of him, for the punishment of evil doers, and for the praise of them that do well. So likewise he chargeth the Wives to be Subject to their Husbands, that even they which obey not the word, may without the word he won by the conversation of the wives, while they behold their pure conversation which is with fear. And the Husbands he teacheth, That they should dwell with them, as men of knowledge, giving honour unto the woman, as unto the weaker vessel, even as they which are heirs together of the grace of life, that their prayers be not interrupted. Christ our Saviour willeth us to 
r Math. 22, 21.  Give unto Caesar the things that are Caesar's; and unto God, the things that are Gods. The Apostle hath heaped together many such precepts unto the same 
s 1 Cor. 7, 3, 5, 10, 11, 12, 13, 20, 21, 22.  purpose, 1 Cor. 7. Let the Husband give unto the wife due benevolence; and likewise the wife unto the Husband: defraud not one another, except it be with consent for a time: unto the married I command; not I, but the Lord, let not the wife depart from her Husband, and let not the Husband put away his wife: If any Brother, have a wife that believeth not, if she be content to dwell with him, let him not forsake her; and the woman that hath an Husband which believeth not, if he be content to dwell with her, let her not forsake him. Let every man abide in the same Vocation, wherein he was called: brethren, let every man, wherein he was called, therein abide with GOD. All these rules and commandments, serve to teach us this truth, that howsoever the gospel doth make us all as brethren, and join us together in one body, yet it doth not abrogat and abolish the difference between man and man, and bring in an Anarchy and confusion, but settleth a distinction between Prince and subject, between Master and servant, between high and low.  

Reason 1.  This Doctrine of the gospel will better appear, if we mark the reasons. For first, God is not the author of confusion and disorder, but of peace and order. Look upon all the creatures of God in heaven & earth, on high and beneath, and we shallbe constrained to cry out with the prophet, 
t Psal. 104, 24  O Lord, how manifold are thy works? In wisdom hast thou made them all, the earth is full of thy riches. All tumult and sedition, all disorder and insurrection cometh from the devil, he is the author thereof. For he first brought in sin, and sin brought in disorder. Hence it is, that the apostle saith, 
u 1 Cor. 14, 33 40. Colos. 2, 5  God is not the author of confusion, but of peace as we see in all the churches of the Saints. He commandeth that all things be done honestly, and in order; he commendeth the goodly order that is observed among the faithful, 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 Law, but to establish it, 
x Mat. 5, 17, 18  as he testifieth, Mat. 5. Think not that I am come to destroy the Law or the Prophets; I am not come to destroy them, but to fulfil them: for truly, I say unto you, till heaven and earth perish, one jot, or one title of the Law shall not escape, till all things be fulfilled. Now we know that the moral Law commandeth the honour of Father and Mother; that is, of all superiors, who bear a part of his image. If then, the end of his coming were to ratify the Law; than it followeth, that the Law making a difference between superiors and inferiors, remaineth, and shall remain in his full strength, power, and virtue.  

Reason 3.  Thirdly, the Gospel commandeth hearty obedience, as unto God, and therefore doth not dissolve or disannul true obedience; nay, it is a praise and ornament to the Gospel, when all sorts walk in the duties of their several Callings, and specially such as are the obedience of others. Servants are the lowest condition in the Church, and yet the Apostle teacheth, that by uprighnesse of their life, and obedience to their Master for Conscience sake, 
y Titus 3, 10. 1 Tim. 6, 1.  they may adorn the Doctrine of God our Saviour in all things; and on the other side, by the evil life, stubborness, and disobedience of servants, that profess the knowledge of the Gospel, the name of God and his Doctrine is blasphemed and evil spoken of. Likewise, speaking of believing Wives, that have unbelieving Husbands, he putteth them in mind of subjection, to the end that by their holy conversion, they may win their husbands to embrace true Religion. To this purpose the Apostle Paul teacheth servants to be obedient to them that are their Masters, according to the flesh, and chargeth them 
z Col. 3, 22, 23  that whatsoever they do, they do it hearty, as to the Lord, and not to men. Seeing therefore, that God is the author of order, not of confusion; seeing Christ came not to abolish, but to establish the Law; and lastly, seeing the Gospel teacheth subjection, and doth not release or acquit any of their duty; it followeth, that the gospel doth not bring in parity and equality among all (the Mother of all mischief) but discerneth and distinguisheth of the Callings of men; it doth not give liberty to pervert all order, it maketh not Servants to be Masters, and Masters to be servants, but directeth every one to keep his place, and to abide in his vocation.  

Use 1.  Seeing this is the honour & commendation of the gospel, let us see what Uses arise from the knowledge of this point. First of all, we conclude from hence necessarily, that it hath always been a lying devise, and devilish slander to Christian religion, to be the author and favourer of carnal liberty, and to Christian professors, to be enemies to states and commonwealths, to magistrates, laws, & civil ordinances. This hath always been the accusation of slanderous tongs, to brand the Gospel, as the breeder and bringer in of all uproars and conspiracies: & yet there is no Doctrine under the Heaven, that less deserveth to be defamed. For the Gospel was a friend to Princes, when Princes were enemies to the Gospel; it teacheth to be subject unto them, to pray to God for them, & to obey all their godly constitutions, and therefore it is the Father of lies, and enemy of all truth, that hath sought to disgrace & discredit the holy truth of God, and such as in truth do embrace it. He seethe and perceiveth, that if the Gospel stand, his kingdom must fall; if the Gospel flourish, his kingdom must decay. Hence it is, that the church & people of God, have in all ages and times of the world, been accused of rebellions, treasons, seditions, insurrections & many other grievous impieties Hereof the scripture & experience afford plentiful examples. In the book of Ezra, the enemies accuse the guiltless jews 
z Ezra 4, 15. 1 King. 18, 17. Ester 3, 6.  to be a rebellious people, & that they have of old been always given to sedition. Ahab burdeneth Elias, that it was he & his father's house that troubled Israel. Haman suggesteth unto the king against the jews, that their laws were divers from all people, & that they did not observe the king's laws, and therefore it was not for the king's profit to suffer them. The Apostles are accused to be authors of sedition, troublers of cities, raisers of tumults, causers of rebellion, breakers of laws, and teachers of ordinances not lawful to receive, they said of them, 
b Acts 16, 19, 20. and 24, 5.  These men that are jews trouble our City, & they preach ordinances which are not lawful for us to receive, neither to observe seeing we are Romans. Where we see, they cover their covetousness with a shadow & pretence of standing against innovation, but they discover the hollowness & hypocrisy of their hearts, when they join trobling of the state and preaching of the gospel together. Whereby it appeareth, that their troubling of the city was nothing else, but because they preached the word, which the devil & his instruments could not bear and abide. Paul is accused by Tertullus, to be a pestilent fellow, and a mover of sedition among all the jews throughout the world, and that he taught all men every where against the law of Moses. And no marvel, 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 only to be a Sorcerer, a Samaritan, a Drunkard, a glutton, a deceiver, a devil, 
c Luke 23, 2.  but an enemy to Caesar, and a troubler of the public peace. Now all these things being considered, let us remember what the Lord jesus saith to us, 
d john 15, 20.  The servant is not greater than his master, if they have persecuted me, they will also persecute you. The heathen after Christ's time, cried out against the christians, that they were the authors and causes of all public plagues & calamities that fell upon kingdoms & countries. If Nilus flowed not over the fields, if the heaven stayed, if the earth quaked, if famine increased, if the pestilence continued by and by the poor Christians, as the sheep of Christ, were cast unto the lions. They charged them to make privy conspiracies, 
e Euseb. lib. 5. cap. 11. Tertulli in Apologel. Cyprian contra Demetrian.  to devise secret counsels against the commonwealth, to murder children, to feed themselves with man's flesh, and to practise all Iniquity; they were so blinded, that they could not perceive that their Idolatries brought Gods judgements. Thus we see how the church hath lain open to all false surmises and suggestions of sedition. But what can be imagined more unjust or vetrue? If there be any peace in this world in any land, it is for the Gospel's sake, and it cometh through the bountifulness of God for his people's sake that call upon him. Nevertheless as the Gentiles dealt with the jews and Christians from time to time; so do the wicked in these days with the godly, they lay to their charge that they keep no laws, that they disobey Princes, that they are seditious and tumultuous, and enemies to the State. If we see or hear the Saints of God thus handled, and evilly entreated, we must know that this is an old devise of the devil practised against the Prophets, against Christ against the Apostles, and against all true Christians, even from the beginning. And let this serve to comfort us, when we find such slanderous imputations and accusations laid to our charge, considering that thus they have reviled and railed upon the Servants of GOD, that have been before us in all times, and that we have Christ jesus, the witness of our innocency, who if not in this life, yet in the life to come, will reveal the things that are hidden in darkness, and bring to light the things that are covered. In the mean season we must remember 
f Math. 5, 11.  that they are pronounced blessed, that are reviled and persecuted for righteousness sake: and we must labour to convince them, not so much by words, as by deeds, 
g Demosth. de corona.  answering the falsehood of their slanders, by the uprightness of our lives, which shall be able to speak for us, even when we ohld our peace.  

Use 2  Secondly, we see that Christian poillicy is not against Commonwealth policy, so that there is no State under heaven, whether entertaining the regiment of one, or of many, but may give entertainment to the Gospel. For seeing it meddleth not with matters of civil government, whether it be a free state, or depending of others, it shall receive no impeachment or detriment in temporal affairs. Our Saviour teacheth, 
h john 28, 36  That his kingdom is not of this world, but spiritual for the soul & Conscience. When one came unto Christ, and entreated him to bid his Brother divide the with him, 
i Lu. 12, 13, 14  he said unto him, Man, who made me a judge, or a divider over you. When tribute was required by the Officers and Receivers, he sent Peter 
k Math. 17. 25.  to pay it, declaring by his willing obedience, that civil policy is not taken away by the preaching of the Gospel.  

Against the Anabaptists.  This serveth to overthrow two sorts of Heretics, both of them (enemies to the Crown and Dignity of Princes) the Anabaptists, who take away Magistracy, and despise government, and the Papists, who follow apace after them; and if they make haste (as they begin) they will soon overtake them. The Anabaptists, take away all dominion and power, deny Magistracy to be lawful, take away the propriety of things, and will have all things common. These are such as the Apostle Jude prophesied of in his Epistle, 
l Jude 8.  which despise government, and speak evil of them that are in authority. Their error, or rather heresy, they ground upon divers places of Scripture, which we will briefly answer.  

Objection 1.  First, they object, that Christ saith, 
m Math. 5, 39  Resist not evil, which is required of all Christians: What use then is there of the Magistrate, who beareth the sword and resisteth evil? 
Answer.  I answer, Christ in these words exhorteth us to christian patience, and reproveth private revenge, 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 will sue his neighbour at the law, & take away his coat, charge and require him to deliver his cloak also; but whosoever shall give thee a blow on the right cheek, turn thou to him the left also; & if a man shall take away thy coat, let go thy cloak also. Wherefore it appeareth, that this concerneth private persons, not public Magistrates. Again, To resist evil, is not simply and in itself evil; but to do evil, is evil indeed. For if it were simply evil in itself; no householder among Christians should withstand and resist the evils of his house, but suffer them to do what they list, and lay the bridle in their own neck: No Schoolmaster shall bridle the folly and licentiousness of youth, which the rod of correction doth drive away; no Father shall be allowed to chastise and punish his children, but must let them alone to run into all evil. If these things be absurd & unworthy the person and doctrine of Christ; it followeth, that it is not simply & absolutely forbidden, to resist evil. For what is the Magistrate else in the commonwealth, then as an householder among his family; as a schoolmaster among his scholars; as a father among his children; nay if there be need any where, of a Christian Magistrate, it is among faithful Christians; that is, amongst those that do not revenge themselves, but are patiented before their oppressors, as the Sheep that is dumb before his shearers. The Children of this world are like brute beasts, who as they make no conscience of wrong, so they make no conscience of revenge.  

Objection 2.  Secondly, they object that we are charged to stand fast in the liberty which Christ hath purchased for us, and whereby he hath set us free, Gal. 5, 
Answer.  I answer, this is to be understood of spiritual liberty, not civil; the liberty of Conscience, not of obedience; of Christian liberty, not anabaptistical. For the liberty of Christ, is a freedom from the power of Satan, of sin, of death, of hell, and of condemnation; it is not a freedom from the power of Princes, and an exempting of men from civil subjection.  

Objection 3  The third objection is, that King's sons are free from tribute, and therefore from subjection. Math. 17, 26. 
Answer.  I answer, though all Christians be made the sons of God, yet Christ jesus speaketh that of himself, who according to his deity was the natural son of God, and according to his humanity & birth into the world, was of the lineage of David, and heir to the crown and kingdom, and consequently was freed from payment of tribute. But this serveth nothing to free men from Magistrates, and the duties we own unto them.  

Objection 4  Fourthly, the Apostle saith, Ye are bought with a price, be ye not the Servants of men, 1 Cor. 7, 23. But Magistracy maketh us the servants of men. 
Answer.  I answer, this toucheth nothing the calling of Magistrates, but teacheth that in matters of Religion we should not depend upon the aurhoritg of men, or hang upon their sleeve, as the Corinthians did, who are reproved for addicting themselves, some to one teacher, some to another. This is to make men Lords of our faith. To conclude, we must know that the Magistrate is the Minister of God, and hath received from God, not an absolute power to do what he list, but a limited power, 
n Rom 13, 1, 2  to take vengeance of the wicked, to countenance the godly, that so we may live a peaceable and quire life in all godliness and honesty. He is the keeper of both the Tables of the Law, he executeth justice and judgement without respect of persons, he abolisheth Idolatry, and maintaineth public tranquillity; without whom, one of us could not live by another, but men would be as Wolves and wild beasts one to another; so that the Anabaptists that would abolish this ordinance of God. are enemies to religion, to godliness, to equity, to honesty, to peace and quietness.  

Against the Popes and jesuits.  Secondly, the Popes, jesuits, and Papists, that hang upon the Pope, as upon their God, doth cut short the authority of Princes, that they may establish an absolute sovereignty and supremacy of Antichrist, the man of sin, who tyrannizeth over men's Consciences, and advanceth himself above all Kings, and Emperors, and Magistrates of the earth. Hence it is, that the Priests and jesuits; bring in an immunity and exemption of the Clergy, from the authority of the civil Magistrate, and secular powers, which is a kind of rebellion, & this is claimed as a privilege belonging unto them by the whole Roman Clergy. Again, the jesuits are meddlers in State-matters, in establishing and deposing of Princes, in troubling of Commonwealths, in plotting and practising of Treasons, in murdering of Princes, and in setting all things in an uproar.  
Thirdly, the Bope usurpeth a power to free subjects from their allegiance and their oath of obedience, as appeareth by the Pope's two Breeves that he sent over, forbidding his popish Catholics to swear homage and fidelity to the King.  
Fourthly, their teachers of popish Divinity, publish and maintain many Treasonable positions, tending to the dishonour of Princes, and to the overthrow of Kingdoms. It is well known to all the World what Bellarmine hath delivered in the Controversies 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 Pope's Temporal Sovereignty. He teacheth out of his Doctors Chair, or rather from his Orator's Desk, 
o Bellar. de laic. lib. 7. cap. De pontiff. lib. 1. c. 7. et lib. 5. cap. 8. & 7.  that Princes are rather Servants, than Lords, subject not only to Popes and Cardinals, but to bishops and Priests: that Princes have their authority, not immediately from God, nor from the Law of God, but by the Law of Nations: that Princes may be deposed and dethroned by their Subjects, and other placed in their stead; that the Pope hath Temporal power indirectly: that obedience is due to the Pope for conscience sake, but to Princes for policy sake. That the cause why Christians in former time deposed not Nero the Tyrant, and julian the Apostata, and Valens the Arrian, and such like, was, because they wanted Temporal power, and if they had not wanted strength, they would not have wanted will to do it: that if Princes go about to turn away the people from their base- Roman, and Bastard-Catholike Faith, they may and aught to be deprived of their dominions. Hereunto we might add many like principles of their devilish Divinity taught in their Schools, and brought into the State, and practised by their Disciples, out of Sanders, 
p Sand. devisib. Monarch. lib. 2. cap. 4.  who was himself an Arch-rebel, and perished in his rebellion that he had raised, being not only a beholder of it, but an Actor in it.  
Whereby we see, if he had no other matter, what we are to esteem 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 abominations; which setteth up the Pope, as the great Idol and Arch-rebel of the World, so that he usurpeth a Supremacy over all Civil Governments in the Earth: whereas the true Christian Religion is as contrary to this, as light to darkness, which teacheth to be subject to the higher powers for Conscience sake; which teacheth to fear God, and to honour the King: which teacheth all degrees, as well 
q Chrys. hom. 23. in Rom. 13.  Ecclesiastical as Civil, to stoop down to this ordinance of God. Our Weapons are Prayers, and tears; our means that we use, are supplications to God and to man.. But these Seducers put down the honour of Kings and Princes, and teach them that depend upon them, to take up Fire and Sword, and all other seditious practices which the God of this World teacheth the Children of rebellion, so often as occasion of advantage, and hope to prevail serveth them.  

Use 3.  Lastly, seeing the Gospel doth establish, not abolish; strengthen, not weaken; confirm, not disannul the ordinances that God hath settled among Men; we learn, that whosoever is a good Christian, and hath rightly embraced the Gospel, is also a good observer of Household Government, and of Commonwealth Government, which stand with the word of God, and the maintenance of peace and humane society. I say then, that a faithful and sound Christian, is a good Subject, a good Father, a good Master, a good Wife, a good Child, a good Servant, a good Commonwealths-man. The Church and Commonwealth are as loving Sisters, living, dwelling, growing, flourishing, prospering, decaying, and falling together. We must all consider our common and special calling; and know, that Christian duties and Personal duties, must not be divided the one from the other, but be coupled and joined in one man. It is not sufficient for a man in common conversation to be a Christian, but he must show himself to be so in his special calling. A Magistrate must not only be a Christian, but he must be a Christian Magistrate. A Father and Master must not only be Christians, but they must be Christian Fathers, and Christian Masters. It is not enough for us to be Christians abroad, we must not content ourselves to be Christians in the sight of others, but we must manifest ourselves to be so, in the administration and government of our particular Families, and in the discharge of our several duties, toward Wife, Children, and Servants. This reproveth many that live among us, who bear themselves abroad as men, forward in Religion, eatnest in their profession, and such as would be accounted to go before many others: yet take a view of them what they are privately in their own houses, and what duties they perform toward their Families, they have lost the reputation at home that they had abroad, and show themselves to be more careful to seem religious, and to be thought great Christians, then to be good Christians indeed. The like we may say of all Inferiors. It is not enough for the Wife, the Child, the Servant, the Subject, to show themselves faithful and religious openly in the Congregation, and other places of resort, but they must show themselves right Christians in their reverence, subjection, and obedience toward those Superiors that are set over them.  

Every one hath two callings: general, and personal.  Thus we see, that as every one hath two callings; one general, which is the calling of Christianity, common to every member of the the Church; the other, personal or particular, which is the discharge of special duties, in regard of that distinction made between man and man: so both these callings must be joined together in our life, as the body and soul are in one man. If one of them be wanting, the other is missing. If they do not meet together in one person, there is only a show of true Christianity, but the substance is absent. A good Christian therefore cannot be an evil Subject, an evil Servant. If they have Christ jesus form in them, it will make them obey for Conscience sake. Nay, hereby we see, that only such as fear God are good Subjects, others cannot be. For the wicked and ungodly do provoke God to anger; against the King, against the Kingdom, and to procure the destruction of them both by their sins. This is it which Solomon teacheth in the proverbs; 
r Prou. 28, 2.  For the transgression of the Land there are many Princes thereof: but by a man of understanding and knowledge, a Realm likewise endureth long. Thus the Lord took away good King josiah from the Children of Israel, because the people were not worthy of him, and God was angry against judah because of their iniquities. This is the chief cause of the alterations of Kingdoms, and of the often mutation and changing of Kings and Princes. For how can it be, that such as are Rebels against God, should be Friends to Princes?  

Wicked men are the greatest breakers of Prince's laws.  True it is, it hath been the ready way which the Devil hath used (as we showed before) to bring such as are godly and fear God, into hatred and detestation, by his Instruments; to bear the World in hand that they are Enemies to Princes. Christ jesus, though he obeyed Caesar, and taught obedience to Caesar, and paid poll-money, yet he was accused of Treason, and charged to be an enemy to Caesar, and condemned for it. So was Paul slandered, as a disturber of the State and Commonwealth. But if we will rightly consider this point, we shall find, that these men that have nothing in their mouths but obedience, and harp upon no string so much as disobedience, (as if they themselves were made of obedience) may justly be censured and convinced to break three Laws for their one, whom they falsely and fraudulently accuse. So that we may invert the accusation, & turn it as a wheel upon their own heads, and charge them justly with that, wherewith they unjustly overcharge others. When the zealous Prophet Eliah was blamed and reproved to be a troubler of Israel, he answered the crime objected unto him, and rejected it back, that it rebounded upon him that gave the charge; 
t 1 Kin. 18, 18.  I have not troubled Israel, but thou and thy Father's house, in that ye have forsaken the Commandments of the Lord, and followed Baalim. Such then as break the Commandments of God, and despise his laws, cannot for conscience sake to be obedient to Princes: and they that have been found unfaithful to God, can never be judged faithful to men. It is well known and seen how they transgress the King's laws, in their apparel, in their meat, in their words, in slandering, in fight, in quarreling, in carding, in bowling, in dicing, in drunkenness, in sitting at Alehouses, where the Magistrate and Minister are the common Tabletalk, and an hundred such like enormities. As for the godly, 
u Only 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 chiefest; nay, the only true Friends that Princes have. For first, they pray unto God earnestly and hearty for their Prince, and the whole Land fareth the better for their prayers: for God heareth the Prayers of such only as hear his voice, and love his Laws, and fear his Name, when they call and cry unto 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 ear from hearing the Law, even his prayers shall be abominable.  
Hence it is that Solomon saith; 
x Pro. 15, 8, 29 and 21, 27.  The Sacrifice of the wicked is abomination to the Lord: but the prayer of the righteous is acceptable unto him: he is far off from the wicked, but he heareth the Prayer of the righteous: the Sacrifice of the wicked is an ahhominaion, how much more when he bringeth it with a wicked mind. So then, there can be no more utter enemies to Princes, than such as are wicked against God, according to the saying of the Wiseman in another place; 
y Pro. 25, 4, 5.  Take the dross from the Silver, and there shall proceed a Vessel for the finer: take away the wicked from the King, and his Throne shall be established in righteousness. 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 be accounted enemies.  
Again, the godly are ready to subject themselves according to God's ordinance to Magistrates, their obedience is in the Lord. When lawful things are commanded and required at their hands, they address themselves to do the things commanded: if unlawful, they submit themselves in all things, they resist not in any thing, but suffer according to the pleasure of the Magistrate. If then they be subject with all fear, not only to such as are good and courteous, but also to the froward, knowing that this is thankworthy, when a man for conscience sake toward God endureth grief, suffering wrongfully: How is it, that wicked men are not ashamed to account them as Traitors and Rebels? If it should fall out, that godly Princes command something which is contrary unto God's word, we must obey 
z Acts 4, 19 and 5, 29.  God rather than men, but we must submit ourselves in well-doing unto Princes. It is a gross and unreasonable 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 prophesy of Daniel, when the King commanded them to fall down before the golden Image that he had set up, 
a Dan. 3, 16, 17 18. and 6, 22.  they answered; We are not careful to answer thee in this matter: Behold, our God whom we serve, is able to deliver us from the hot fiery Furnace, and he will deliver us out of thy hand, o King: but if not, be it known to thee, o King, that we will not serve thy Gods, nor worship the golden Image that thou hast set up. The like we see in Daniel himself, when he had been thrown into the den of the Lions, he saith to the King; My GOD hath sent his Angel, and hath shut the lions mouths that they have not hurt me: for my justice was found out before him, and unto thee, o King, I have done no hurt. He had indeed broken the kings edict, but he accounted it no disobedience, seeing therein he obeyed God. Hence it is, that the Apostle saith; 
b 1 Pet. 2, 17.  Fear GOD, honour the King: where he showeth the order that is to be observed, the fear of God challengeth the first place, and goeth before the honour of the King. Let us therefore suffer the reproaches that are cast out against us, and learn always to obey in things lawful, but to submit ourselves even in things unlawful, by enduring the punishment that shall be infflicted upon us. Thus the Servants of God, and faithful Martyrs from time to time have done: they never rebelled, they never took arms, they never made resistance, but always prayed for Princes, when Princes were enemies unto them. And concerning the ungodly, whatsoever they pretend, they cannot be the Prince's Friends, because (as we have showed) they care not to keep their Laws, and if they had a care of Prince's Laws, they would also have a regard of God's Laws.   

13 Whom I would have retained with me, that in thy stead he might have ministered utno me in the bonds of the Gospel.  
14 But without thy mind would I do nothing, that thy benefit should not be as it were of necessity, but willingly.  

The order of the words in this division.  HItherto we have spoken of the reason that Paul urgeth to Philemon to receive his Servant, drawn from the action of his sending of him back: Now followeth the preventing of Objections, taken either from Paul his retaining of him, Verse 13. and 14. or from Onesimus his departing from his Master, Verse 15. and 16. The first objection is concerning the keeping and retaining of Onesimus, the objection is wanting, and may be thus supplied. For Philemon might have said; I hear many words, how profitable he is to me, how dear to thee. I know no such profit in him, I can see no benefit that I am like to receive by him: of this I am well assured, I have sustained great loss by him. If then he be so necessary and profitable, and if he be as dear unto thee, as the Son that cometh out of the Bowels of the father, why didst thou not retain him still with thee? To this the Apostle maketh a double answer; first he granteth, and then he revoketh that which he had granted. For he confesseth, that his desire was to have detained him: which he maketh plain by a reason drawn from the end, that he might have continued [To minister unto him in the bonds of the Gospel.] In the next verse he joineth a correcting of that which he had granted; to wit, that he would do nothing in this matter without the assent and consent of Philemon his Master: which revocation he amplifieth by an Argument from the end, That thy benefit should not be as it were of necessity, which also is declared by the contrary, [but willingly.] In these words, howsoever they be naturally the preventing of an objection, is included also a certain reason. For the Apostle in this Epistle useth more show of Art, and force of persuading, and power of reasoning, and skill of creeping into the heart of Philemon, than he useth ordinarily in other places: and therefore in removing objections he argueth, and in arguing he removeth Objections. This appeareth evidently in this place. For he reasoneth and strengtheneth his request by this Argument: 

Whom I desire for the good parts that I see in him to retain, that in thy place he might serve me in the bonds, or, cause of the Gospel: him thou oughtest to receive lovingly, and willingly.  
But Onesimus for whom I entreat is such a one;  
Therefore thou oughtest to receive him lovingly and willingly.    

The meaning of the words.  This is to be considered of us, touching the order of the words: Now let us see what is to be known concerning the meaning of them. When he saith [Whom I would have retained] he showeth again what great account he maketh of Onesimus, being as it were the only man whom he would have made choice off (if it had been in his liberty) to have comforted him, and ministered unto him in the time of his affliction and imprisonment. Again, when he saith; [For thee] or in thy stead, he inferreth, that Philemon himself did owe unto him that duty, if he should require it of him, and urge it from him. He mentioneth, The bonds of the Gospel, meaning thereby, the afflictions which the Gospel had brought him, wherein the Genetive 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 Gospel. In the 14. verse he saith; Without thy mind I would do nothing, where, by the general put for the special, he meaneth without thy counsel and consent I would not do this thing; that is, retain Onesimus with me, I would do nothing touching the keeping of him from thee, to whom as thy Servant he doth properly belong.  
Lastly, he addeth, Lest it should be of necessity; that is, lest I should extort and wring it from thee against thy will, and so seem to compel thee hereunto, whereas thou shouldst do it cheerfully and willingly. This is the Method and meaning of this division, according to which order and Interpretation, the words are thus much in effect. If thou ask a reason why I kept not Onesimus with me, seeing I make him so profitable, and worthy to be loved and liked, so comfortable, trusty, and serviceable: I answer, I could have been content with all my heart to have done so, he is my Son, and I his Father: but withal, he is thy Servant, and not mine; and thou art his Master, and not I; and therefore I ought not, without thy leave, knowledge, and consent to keep him, for the Gospel maintaineth, and not dissolveth politic order and household government, which both are the ordinance of God. Besides, a benefit and good turn should come, with a cheerful 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 myself.  

divers points to be observed.  Before we come to the particular handling of the Doctrines that arise from hence, some things briefly are to be noted, which I will briefly observe, without any long and large application. First of all, the Apostle intimateth his desire, to have retained Onesimus with him, and that he was loath to suffer him to departed from him: which declareth that the presence of those that are dear unto us in Christ, is welcome, pleasant, comfortable, & much set by, and we greatly desire to keep them continually with us. For as love is the knot of conjunction that bindeth us together, though we be absent and far severed one from another: so it craveth and requireth the bodily presence of those whom we entirely love, which howsoever we cannot obtain in this life, for as much as our earthly affairs will not suffer it, yet we shall be sure to enjoy it perpetually, and without end in the life to come, when we shall have the greatest joy and comfort one in another that can be wished or desired; such as the eye hath not seen, nor the ear heard, neither hath it entered into the heart of man to conceive.  
Secondly, note with me the end why he desired to retain Onesimus with him, that the Servant might do service to him in the masters stead. The end then, is, the Ministry and attendance which Paul might of duty require of Philemon himself. If then the Master be bound to do his service, and wait upon the Apostle, much more the Servant! Whereby we may note and mark, how great right and jurisdiction he that hath gotten and gained a man to Christ, hath, over him whom he hath gained, so that he may challenge not only one of his Servants, but himself to Minister unto him, and to help him in temporal and transitory things. For he that hath received spiritual blessings, cannot without great unthankfulness deny corporal benefits, so that it cannot be expressed how well he hath deserved of that person, whom he hath won by the word to God, 
c Col. 1, 13.  And delivered him by his Ministry from the power of darkness, and translated into the Kingdom of his dear Son.  
Thirdly, we may observe, 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 go about to wring and wrest a benefit against a man's will, though it be due debt and a bounden duty, but laboureth by all means, that it may be voluntary, and not upon necessity: for hereby it cometh to pass oftentimes, that he not only getteth a benefit, but winneth his heart and good will that giveth it: and many times it falleth out, that the mind of the giver is more to be respected then the gift itself, as we see in the poor Widow mentioned in the Gospel; 
d Luk. 21, 2, 3.  who casting into the treasury two mites, is said to have given of her penury, more than all the rich men that bestomed of their superfluity. Thus much of the general observations. Now let us come to the particular Doctrines.  
[I would have retained him with me, that for thee he might have ministered unto me in the bonds of the Gospel.] The Apostle in these words, doth claim both Philemon and Onesimus to owe unto him, being in bonds, their service and comfortable administration. Indeed he senderh his Servant back to him: yet he seemeth closely and secretly to insinuate, that he would take it thankfully at his hands, and receive it as a gift most welcome unto him, if Philemon would return him to him again: and that he should deserve more praise, if of his own accord and liberality he would have sent back his Servant now restored unto him, of whose help and Ministry he had so great need. The Servants of Christ that suffer for his Name, are to be succoured by what duties soever we can. For seeing the banishing of our persons, the whip of our bodies, the spoiling of our goods, the impairing of our good Name, and many other reproaches and afflictions do accompany the preaching and profession of the Gospel, whosoever shrinketh back from suffering them, and refuseth to be partaker of them when God calleth him to bear witness unto the truth, he renounceth the Gospel, forsaketh his Brethren, and separateth himself from Christ. The defence of the Gospel is common to all, and every man must be an helper to the truth. Therefore the man that suffereth persecution for God's cause and the Gospels, is not to be accounted as a private person, but as one that dischargeth a public duty of the whole Church, and therefore the care of him, generally lieth upon the shoulders of all those that profess the faith. 
Doctrine 1. Every Christian is bound to serve the common good of the Church, by what means soever God hath enabled him.  From hence we learn, that help, succour, and service, is a due debt from all that truly are religious, to them that suffer for the Gospel and for righteousness sake. We see how Paul requireth it of Philemon and Onesimus, that they should in his bonds Minister unto him, and help him in his distress. The virtue here required, is that fruit of love, by which a man becometh a Servant to every one for their good, within the compass of his calling. So then, every Christian is bound to serve the common good of the Church, and of them that have need therein, by his gifts, by his goods, by his wisdom, by his authority, and by what other means soever God hath enabled him. This is commanded by by the Apostle. Gal. 6. While 
e Gal. 6, 10.  we have time, let us do good unto all men, but specially to them that are of the household of faith. So the same Apostle setteth out love by his effect, 
f 1 Cor. 13, 5.  Love seeketh not her own things but the good of others, it suffereth all things, it endureth all things. The Church of the Hebrews is commended for the notable fruits of their love showed unto the Saints, that thereby they might be encouraged to go forward, and to hold out unto the end, 
g Hebr. 6, 10.  For God is not unrighteous, that he should forget your work and labour of love, which ye showed toward his Name, in that ye have ministered unto the Saints, and yet Minister. This we read to have been the practice of the Primitive Church in time of extreme misery, and the hard weapon of necessity pressing sore upon them; 
h Acts 4, 33, 34 35.  Great grace was upon them all, neither was there any among them that lacked, for as many as were Possessers of Lands 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 unto every Man according as he had need. The examples of the godly are worthy to be considered, who have shined in the world by this virtue, as by a light in dark places. Obadiah ministered to the Prophets in the time of Famine, and in the days of persecution; 
i 1 King. 18. Neh. 1. and 5.  He did not only hide them from the rage of the enemy, but supplied their necessity. Nehemiah employed himself for the good of jerusalem, by his authority, power, wealth, and credit that he had with the King. This was in Paul, as he testifieth of himself, 
k 1 Cor. 9, 19  Though I be free from all men, yet have I made myself Servant unto all Men, that I may win the more: So that he was ready to offer up himself upon the Altar of their Faith. Likewise he requireth of the widows employed in the church-service, to attend upon the sick, that they should be of this good report, As 
l 1 Tim. 5, 10.  to have lodged Strangers, to have washed the Saints feet, to have Ministered to them that are in necessity. So the Church of Thyatira is commended by Christ for the performance of this duty; 
m Reu. 2, 19  I know thy works, and thy love, and service, and faith, and thy patience, and thy works, and that they are more at the last then at the first. This is so general a duty; that the Apostle Paul expresseth it among the common fruits of Faith. Rom. 12. Be affectioned to love one another with 
n Ro. 12, 10, 11  brotherly love, in giving honour go one before another; Not slothful to do service, fervent in Spirit, serving the Lord. No man is exempted from this duty be he never so high, is is no disparagement, but a great advancement, even of the honour and glory of Princes, as the Prophet teacheth; 
o Esay 49, 23.  Kings shall be thy nursing Fathers, and Queens shall be thy Nurses, they shall worship thee with their faces toward the earth, and lick up the dust of thy feet; That is, they shall reverence and serve Christ and his Church, and they shall account it no dishonour unto them to do any good to the Saints. All these Testimonies serve as so many proofs to witness this truth, that we must account this our condition, that we are all as Servants, to do service to our Brethren, and to employ ourselves and best endeavours, to do them good according to their wants.  

Reason 1.  The reasons follow, which will cause this Doctrine to sink deeper into us, and make the truth appear without all gainsaying. First, whatsoever gifts are bestowed upon us, to this end they are bestowed, to profit with all, to help one another, and to edify that body whereof we are members. We are all Fellow-members of one body, and therefore are bound to relieve and refresh our Brethren. Every member serveth one another, & are for the whole. Nature itself in other things, teacheth us this duty. The Sun as the eye of the World, shineth not for itself, it yieldeth not heat for itself, but for others. The clouds which are as the bottles of heaven, do not drop down rain for themselves, but for others. The earth, which is as the Mother of these inferior things, bringeth forth Herbs, and Grass, and Fruit, and Corn, for the use of man, and not for it own benefit. This comparison drawn from the members of the body, serving one another, and every one caring for the whole, is often urged by the Apostle: He teacheth, that 
p Rom. 12, 4, 5. and 1 Cor. 12, 20, 25, 26.  As we have many Members in one Body, and all Members have not one office: so we being many, are one Body in Christ, and every one, one another's Members. And in another place; There are many Members, yet but one Body: the Members should have a care one of another, lest there should be any division in the Body: Therefore if one Member suffer, all suffer with it: if one Member be had in honour, all the Members rejoice with it. If then one of the Members of our natural body be ready to do service to the other, & to the whole, it should be our care to do the like that are of the Mystical body of Christ jesus, from whom as from the head we receive all influence of spiritual grace necessary to salvation.  

Reason 2.  Secondly, it is our duty to follow the example of our Lord and Master Christ jesus, he came to serve, not to be served; to Minister, not to be ministered unto; to redeem, not to rule. This our Saviour preached to his Disciples, when they began to think of Lordship, and to disdain one another, 
q Mar. 10, 43, 44.  Whosoever will be great among you, shall be your Servant: and whosoever will be chief of you, shall be the Servant of all, for even the Son of man came, not to be served, but to serve; and to give his life for the ransom of many. Where he showeth, that the way to true honour is to serve, so that the greater service we do to the Brethren, the greater honour we shall receive at the hands of God. The greater our service is, the greater shall be our reward, when every one shall receive according unto his work. This we see farther strengthened unto us in the example of Christ, who humbled himself to wash his disciples feet, and to wipe them with a Towel being washed, and said unto them; 
r john 13, 4, 12, 13, 14, 15.  Know ye what I have done unto you? Ye call me Master and Lord, and ye say well, for so am I: if I than your Lord and Master have washed your feet, ye ought also to wash one another's feet: for I have given you an example, that ye should do, even as I have done to you, the Servant is not greater than his Master, nor the Ambassador greater than he that sent him. We are taught to set Christ the most absolute example before our eyes, to learn humbleness of mind, and the duty of service one to another: we must consider him in his glory, and in his humility. First, in his glory as our King, as our head, as our Lord, and as our Master: then in his humility, as abased and humbled in our Flesh unto death, even to the death of the Cross. When we have done this, than we are thus to reason with ourselves; hath Christ in his great glory cast down himself for my sake: and ought not I, if I were the highest upon earth, stoop down to my equals? Ought not I, that am his Subject, his body, his Disciple, his Servant, to serve the necessities of my Fellow-servants? Thus the Apostle commending Love to the Saints, and meekness of mind, leadeth us to Christ; 
s Phil. 2, 4, 5, 6  Look not every man on his own things, but every Man also on the things of other Men: let the same mind be in you that was even in Christ jesus, who being in the form of GOD, thought it no robbery to be equal with GOD, he made himself of no reputation, he took on him the form of a Servant, he humbled himself, and became obedient unto the death. If then we look unto Christ jesus, the Author and Finisher of our Salvation, we have him as a perfect example without blemish, and as a pure Glass without stain to look upon, who in the greatest glory hath showed the greatest abasement, in the greatest honour, he hath set before us the greatest humility.  

Reason 3.  Thirdly, true Religion consisteth in ministering to the Saints, in helping and succouring of the poor, in employing himself to the good of others, as a Candle that spendeth & wasteth itself to give light to them that are in the house. It consisteth not in bare knowledge, but in practice; not in an idle Faith, but in the fruits of love. This the Prophet Esay showeth and sets down, 
t Esay 58, 10.  If thou pour out thy Soul to the hungry, and refresh the troubled soul, then shall thy light spring out in the darkness, and thy darkness shall be as the noon day; And the Lord shall guide thee continually, he shall satisfy thy Soul 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 fail not: Meaning, that they which relieve the poor, and comfort such as are comfortless, their light shall never be put out, but shine for ever, God will be their comfort in the day of trouble, and he will recompense abundantly their good works. Seeing then, the giufts 
u 1 Cor. 12, 7.  that we have, are given to every man to profit his Fellow-members withal, seeing we are to tread in the steps of our blessed Saviour jesus Christ, and seeing the truth of Religion standeth in the fruits of love; we may conclude necessarily the former Doctrine, that we ought to account it no disgrace unto us, to abase ourselves to do service, and to Minister to the wants and necessities of the Saints.  

Use 1.  Let us now proceed to handle the Uses, and edify ourselves thereby in our most holy Faith, and in all Christian obedience. First, this serveth to reprove those that have forgotten all true service to the faithful. Many there are that have no feeling of the troubles and turmoils that fall upon the dear Servants of God. Their eyes are closed, and their hearts are hardened, they have no bowels of compassion to Minister unto them, they have no hands open to relieve them. The rich of our Churches, who have this World's good given unto them, are either in their unsatiable desires (as Hell or the Grave) poor, wrongfully getting, miserably keeping, unconscionably scraping, and unjustly pulling from others, without mean or measure; or else they spend their wealth and consume their substance; some in Hawks and Hounds; others, in sumptuous apparel; others, in excessive Feast; others, in worse uses, which I will not name, all being unnecessary and fruitless things, unprofitable for the Church or Commonwealth, so that little can be spared for the poor Saints, and that which is spared, is as hardly drawn from them, as a piece of flesh out of their sides. These men never think of doing service to others, but of serving their own turns and commodities: which ought not so to be among them that profess Christ jesus, who served not himself, nor sought his own benefit, nor minded his own gain and glory, nor lifted up himself above others, nor desired to get earthly riches, nor went about to impoverish others: but being 
x 2 Cor. 8, 9  rich, he became poor; being Heir of all things, 
y Math. 8, 20.  he had not whereon to lay his head; being Lord of all, he became Servant unto all. Hence it is that the Apostle saith, 
z Hebr. 4, 15. and 2, 17, 18.  We have not an Highpriest which cannot be touched with the feeling of our infirmities, but was in all things tempted in like sort, yet without sin. And a little before in the same Epistle; In all things it behoved him to be made like unto his Brethren, that he might be merciful and a faithful Highpriest 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 secure them that are tempted. Whereby it appeareth, that Christ jesus hath a lively 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, we will remember, and cannot forget them that are in bonds; 
a Heb. 13, 3.  But be grieved 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 unto us, that we are engrafted into Christ, and united to all true Christians, that we have a Communion with him as with our head, and that we have a communion with the faithful, as with his members. But if we be without feeling of the afflictions of joseph; that is, of the troubles of the Church, we are without Christ, without Faith, without Love, without compassion; and consequently, without peace and consolation in our hearts. For what peace can he have that is out of Christ, who is the Author of peace? Without whom, all things are but trouble and vexation of Spirit. Or what consolation can we have that we are his members, when we have no sense or sight of the troubles and infirmities that are incident to our Fellow-members?  
Secondly, it reproveth such, as in the pride and haughtiness of their hearts do scorn to do service to the poor Saints, and think it a great disgrace to them, to cast their eyes upon such contemptible creatures. But wouldst thou have Christ look upon thee, and have a respect unto thee? Then disdain not thou to look upon his members, which are unto 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 jesus the Lord of life, shall say; Depart from me, I know ye not? Now, if we in this life, turn 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 us take heed that he be not ashamed of us before his Father, and before the elect Angels. The highest that are upon the earth, must not refuse to show all fruirs of love even toward the meanest for Christ's sake, but be ready to acknowledge that they have received their Callings and Dignities, not to lift up their hearts above their brethren, but be as Fathers, as Shepherds, as Nurses', to nourish and cherish such as want their help. This is it which good Mordecai did teach Ester, when the church was as it were in travel, and in great danger, 
b Est. 4, 13, 14.  Think not with thyself, that thou shalt escape more than all the jews, for if thou holdest thy peace at this time, comfort and deliverance shall appear to the jews out of another place, but thou and thy Father's house shall perish, and who knoweth whether thou art come to the kingdom for such a time? Where he putteth her in mind, that the cause of her advancement was to be a Nursing Mother unto the Church, and that it was the end which God aimed at, in calling of her to that place of dignity. And as the greatest are not to scorn the smallest, nor the highest be ashamed of the lowest, nor the richest trample under their feet, the poorest; so on the other side, the meanest and lowest, must not envy others that are above them, but know that they likewise are bound to do service to them, according to the utmost of their power and endeavour. Who was meaner in place and condition than Onesimus? yet the Apostle testifieth of him in this place, that He had ministered unto him in the bonds of the Gospel. So there is no man so poor, so low, so small in his own eyes, and in the eyes of others, but he may do some good to others, and thereby gain glory unto God, and to his Gospel.  
If then, we think that the poverty of our condition, or the meanness of our place, or the baseness of our person, shall excuse us, or exempt us from serving Christ and his Church, and that it skilleth not, though we live as idle Drones, and unprofitable burdens to the earth that beareth us; we deceive ourselves, and bereave ourselves of much comfort, that we might receive, by bearing ourselves painfully and profitably in our Callings. The Apostle instructing all persons in the Church, to behave themselves without contempt and envy, proveth it notably by a comparison drawn from the members of the body, 
c 1 Cor. 12, 20 21, 22.  There are many Members, yet but one body: and the eye cannot say unto the hand, I have no need of thee: nor the head again to the feet, I have no need of you; yea, much rather those Members of the body, which seem to be more feeble, are necessary. The Rich, cannot want the poor, and therefore may not contemn them; and the poor cannot want the rich, and therefore may not backbite them, and envy at them. For as God hath tempered the body together, that one member should stand in need of the help of another; so is it in the things of this life, one liveth by another, and therefore, one must have a care of another, and seek the good one of another.  
Thirdly, here are reproved all merciless men, that shut up their pity and compassion from the poor, and therefore have not the Love of GOD dwelling in them, nor the Love of Children remaining in them. For whosoever loveth GOD, will for his sake Love his Brother also. The Apostle john, 
d 1 john 4, 7, 8, 20, 21.  handleth this Argument at large, in his first Epistle, and the fourth Chapter, where he saith, Beloved, let us love one another, for love cometh of God, and every one that loveth is borne of God, and knoweth God: he that loveth not, knoweth not God, for God is love. If any man say, I love God, and hate his Brother, he is a liar; for how can he that loveth not his Brother whom he hath seen, love God whom he hath not seen? And this commandment have we of him, that he which loveth God, should love his Brother also. To this purpose the Apostle james saith, 
e james 2, 13.  There shall be condemnation merciless, to him that showeth not mercy, and mercy rejoiceth against judgement. If then, we look for mercy, let us show mercy. There is no poor Beggar that craveth an Alms at thy door, there is no man standeth in so great need of thy help, that liveth with thee, as thou wantest the mercy and favour of God to comfort thee, to  thee, to feed thee, to secure thee, to hear thee, to help thee, when thou criest unto him. We are all as naked and needy Beggars that knock at his gate, and we are wholly nourished by his hand. We are all as poor suitors, suing for his grace and favour, and we cannot live if we be denied, and take the repulse of him. We receive mercy, under condition to show mercy again. If we be unmerciful, we make ourselves unworthy to receive any mercy from God.  

Use 2  Secondly, seeing we are servants to all, to help them by all the means we can, by comfort or counsel; by word or deed; by our wealth or authority; or whatsoever God shall enable us: from hence ariseth a great comfort unto a man's conscience, and an assurance of his peace and acceptation with God, to pray unto him with comfort for his graces, not doubting to obtain them, if we have been serviceable and comfortable unto others, especially to the servants of God, that are as dear to him as the Apple of his eye. It is a means of excellent joy and peace to a man, to consider that he hath employed all the good things he hath to the use of God's house, and his household servants: for when any common danger shall fall, or he find anguish and affliction of Conscience for sin, he may be assured of comfort, seeing GOD hath wrought this sincerity, and set it as a seal of his mercy in his heart. Obadiah having been in the practice of this duty a diligent servant, and performed most notable service when jezabel sought the destruction of the Prophets, he hide an hundred of them, by fifty and fifty in a Cave, and gave them Bread to eat, showing himself liberal handed, and tender-hearted, with the hazard of his own credit, favour, and life. When he met Eliah, that willed him 
f 1 Kings 18, 12, 13.  to go to his Lord, and told him, he would show himself unto him, although Obadiah at the first feared and distrusted, and thought the spirit of God would carry him away to some other place, and then Ahab would kill him, he began at the length to comfort himself with the meditation of his service that he had done to the Saints: Dost thou not know that I fear God? and hast thou not heard of the fruits of it that I took in the heat of this persecution, and in the bitterness of this long judgement, and in the extremity of this famine, an hundred of the Lords Prophets, & how I hide them, and fed them secretly in two Caves of the earth? If thou account of this my service, and hast judged me faithful to the Lord, let this move thee, not to give me over into the hands of thine and mine enemy.  
The like we see in 
g Nehe. 5, 19  Nehemiah, an excellent Prince, he did so employ himself and his service to the good of the Church, that he regarded not his own profit, but spent of his own Goods and substance, because the necessity of the people was exceeding great, so that he entertained them at his own cost and charges: From whence, he gathereth unto himself this comfort (as Obadiah had done before, who proveth, that he feared the Lord, and assured his Conscience thereof, because he had preserved and nourished the true Prophets of God. Nehemiah (I say) gathereth this comfort, by succouring the poor servants of God in distress, that God, not for the desert of the work, but the grace of his own mercy (who crowneth not 
h August. epist. 105.  our merits, but his own gifts) would not forget them, so that he saith; Remember me, o my God, according to all that I have done for this people. Now, as the remembrance of our service ministered to the Saints, shall Minister comfort to us, so the contrary practice must of necessity gall a man's conscience, and the horror thereof accuse him for not doing any good service to the Church of God, when he shall remember how long he hath lived in the world, and yet been barren of all good works, and never done any good to the people of God. Nay, it were well with many, if they had only done no good, if they had only been barren and brought forth no good fruit, and if they had only done no hurt to the Church. For their daily practices cry out against them, and the tears of the faithful which they have shed; what said I, their tears? Nay their blood which they have poured out as Water, doth witness evidently against them, that they have brought forth plentiful fruits, of hatred, of enmity, of malice, of outrageousness against the Church. Their own consciences accuse them, and God's people have felt them, and in the end fearful judgements shall overtake them. No enemy of the Church that set himself against Zion, hath ever prospered. O that that they had hearts to consider these things, but now are they hidden from them. God hath given them breath and life to do good to his Church, and he hath lifted up their heads above others in wealth and authority to serve him: but they are going out of the World, before they know wherefore they came into the World. And when they must leave the World and departed out of it, wherein they have been but Tenants at will, they remember with anguish and terror of conscience, that they have done nothing less than that for which they were sent into it, but have employed their goods, their strength, their wit, their wisdom, their life, their dignity, and all to oppress 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 forefathers, Pharaoh, Senacharib, Ahab, jezabel, judas, Herod, and such like Persecutors and Enemies, that breathed out threatenings against the Church: and as they resemble them in their life, let them take heed they follow them not in their death, and after their death. But let us that practise better things know, that God doubtless will remember them in kindness, that remember the afflicted Saints, and cast such off with shame and dishonour, that do despise and despite them. We have a worthy example hereof in Ebed-melech, recorded by the Prophet jeremy, 
i jer. 38, 8, 9 & 39, 16, 17, 18.  who because he entreated for the Prophet, and suffered him not to lie in the Dungeon, and to die for hunger, through the false suggestions of his malicious enemies, God showed mercy unto him, and delivered him from the plague that fell upon the City.  
This serveth as an 
k How the mister is to comfort himself in serving the Church.  instruction, both to the Minister and people. If the Minister have laboured in the duties of his calling, and in the service of the Church, and in the execution of his Ministry, and in the feeding of the flock committed unto him, he hath wherein to comfort himself, he may be assured of his love unto Christ, and consequently of Christ's love toward him. We must remember what Christ said to Peter; Lovest 
l john. 21, 16, 17.  thou me? Feed my Sheep, feed my Lambs. So the Apostle mentioning his great pains and troubles, and dangers, to preach the Gospel, that he seemed as a man either distracted of his wits, or puffed up with ambition and vainglory, he assigneth this as the true cause; 
m 2 Cor. 5, 13, 14.  The love of Christ constraineth us. If then we consider what love the Lord hath showed toward us, or behold how dear his Church is unto him, and with how great a price he hath redeemed it, we cannot but in the Meditation thereof be thrust forward (if we love him, or regard him) to perform the duties of our Ministration, although they be mighty painful, in seeding, in weeding, in plauting, in strengthening, and in comforting, according as daily occasion shall be offered unto us. But if we be entered into this calling, and do nothing therein but please men, and serve ourselves, and our own lusts being entered, what comfort can we find, or what reward do we look for at his hands, that hath chosen us to be Shepherds and Watchmen? We must not be like unto the Prophets mentioned in the Prophet Micah, 
n Mich. 3, 11.  The Priests of Zion teach for hire, & the prophets thereof prophesy for Money. If then we have greater respect to the fleece, then to the Sheep; or to the wages, then to the work; we serve ourselves, and not the Lord Christ, and he will accept no such service at our hands. For we serve our own bellies, but not the Church; we fill our purses, we feed not the people. Woe 
o Ezek. 34, 1.  be unto such Shepherds, should not the Shepherd feed the flock? What will our gain and glory profit us at the last day, when they must leave us, and we must leave them? We shall receive more sound comfort and peace, when we shall departed this world, and remember what account we are to give of our pains taken in our calling, in our labours undertaken in the Ministry, then in the heaping up of many livings, and the getting of much riches. If we have gained but one soul to God, he shall stand up for us, when all the muck of this earth shall fall down. He shall be our joy and our crown, when all other delights shall give us the farewell. Neither doth this Doctrine and duty serve only for the comfort of the Minister, 
p How the people are to comfort them selves in serving the Church.  but for the comfort of the people that have endeavoured in their callings to serve the Church, and laboured unfeignedly to seek the welfare thereof. They that have had a sweet feeling of the love of God, are careful to love him again: and they that love him in singleness of heart, will be enforced and constrained to love his children, and to do all the service they can unto them. They will think no duty too much, they will think all they have done, all they can do to the Church, to be too little. Hence it is, that Christ jesus commending the Church of Tyatira, for such good works as were found therein, 
q revel. 2, 19  beginneth with Love and Service; First, he mentioneth their Love, than he addeth their Service, to show that as our Love must appear by our fruits of Service, so all our Service must proceed from Love to those whom we serve. If a man employ himself never so diligently, and take never so great pains, and travail with all his power, for the peace and good of the church, yet if it proceed not from a sincere love toward them, but either from a love of gain, or a desire of glory, or a fame of praise, he shall receive no reward at the hands of God. This service, as at all times we must be ready to make it appear, so especially we must show it in the necessities of the Church. When it lieth under the heat of persecution, or feeleth the Arrow of famine, or beareth the affliction of poverty, and groaneth under the weight of these burdens, we must remember that we own our service to them as a duty, and that we are the servants of the Church. This shall be our crown and comfort in the last day.  

Use 3.  Thirdly, seeing God requireth of all true Christians, of what condition soever they be, according to the means afforded unto them, to use their gifts, their power, their possessions, and whatsoever benefits they have received, to use them (I say) to the comfort and service of God's Saints, it kindleth the affections of God's people to bless and praise God for them, to speak well of them, to pray unto God for them, and to obtain greater blessings for them, than they have bestowed. Thus they that do good to the Church, do good to themselves: they that give much unto them, do receive more; and such as have been helpful and serviceable to God's people, shall find them as their remembrancers to God, who will not forget the labour of their love, and the duty of their service. This aught to be a notable encouragement unto us, not to deal niggardly toward the Saints, nor to withhold from them the fruits of our love, seeing nothing shall be lost, that is bestowed upon them, but we shall receive an hundred fold into our bosom, grace for grace, love for love, blessing for blessing, mercy for mercy. For this comfort and consolation will arise to them that do good to God's people, they shall have favour with God, they shall gain a good report with the world, and they shall purchase the sweet savour of a good name, as of a precious ointment among the Saints, and shall stir them up to entreat Gods manifold mercies for them. jehoiada that good Highpriest, was so honoured of the people, for suppressing the tyranny of Athalia, for setting up the kingdom of joash, and for restoring the true religion of God, that he was accounted a common Father of the Country, and they gave him the burial of a King, 
r 2 Chron. 24, 15, 16.  for they buried him in the City of David with the Kings, because he had done good in Israel, and toward God and his house. So the apostle Paul declaring that Onesiphorus had done him great service, prayeth unto God for him, 
s 2 Tim. 1, 16, 17, 18.  The Lord give mercy unto the house of Onesiphorus, for he oft refreshed me, and was not ashamed of my chain: but when he was at Rome, he sought me out diligently, and found me. The Lord grant unto him, that he may find mercy with the Lord at that day. Whereby we may gather, that the benefits bestowed upon the Saints, shall not perish, although they themselves cannot requite them; for though they want ability to pay them, yet they want not hearts to pray for them; yea, the Lord will not only have pity of them that take pity of his people, but he will show mercy to their households, because when Paul praiseth the bountifulness and zeal of Onesiphorus, he wisheth well for his sake to his whole family. The blessing of God shall not rest only upon the head of the just, but it shall descend into his whole house, such is the love of God toward those that be his. If the consideration of this great promise, and rich recompense of reward, do not prick us forward to exercise the works of love, and fruits of compassion, we are more than blockish and brutish. On the other side, such as have been, not helpful, but hurtful; not industrious, but injurious; not serviceable, but unprofitable to God's people; when God shall visit them either with public calamities, or private judgements, their own Consciences shall gall them, and gnaw upon them, when they remember their own works, which shall provoke men to speak evil of them, cause them to pray against them, and constrain them to call upon God to work their confusion. This we see in Paul the Apostle, in the latter end of the same Epistle, 
t 2 Tim. 4, 14  Alexander the Coppersmith hath done me much evil, the Lord reward him according to his works. Thus doth the Prophet David deal oftentimes in the Psalms, 
u Psal. 74, 2, 3.  Think upon thy congregation which thou hast possessed of old, & on the rod of thine inheritance, which thou hast redeemed, and on this mount Zion, wherein thou hast dwelled: lift up thy strokes, that thou mayst for ever destroy every enemy that doth evil to the Sanctuary. Thus we see the people of God have from time to time prayed against the malicious enemies of the Church, that sought the ruin and destruction thereof. Their prayers are of great force, & enter into the ears of the Lord of hosts, whether it be to obtain mercies upon the friends of the Church, or to draw down vengeance upon the adversaries thereof, that oppress 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 servants of the Church. If we be the servants of God, we must also account ourselves the servants of the Church. The Prophet David did esteem the faithful that were in jerusalem, as his Brethren. So on the contrary side, there cannot a greater dishonour and reproach befall us, then to be reputed the enemies of God and his people. For if we set ourselves against his people, that are his portion and inheritance, he will no otherwise deal with us, then with his enemies. If God come against us as his enemy, we shall not be able to prevail, we cannot stand before him, but shall be as stubble in the fire, and as chaff before the wind.  

Use 4.  Lastly, seeing God requireth service to his Church at our hands to do all good to them by all good means, it is our duty to inquire and learn the estate of the distressed Church, that we may know and be informed where, and when, and how it is afflicted. How many are there that never think upon the people of God to do them good, but forget their affliction and oppression. The Butler of Pharaoh did not remember joseph, but forgot him and the kindness he showed toward him when they were prisoners together, who had said unto him, 
x Gen. 40, 14, 23.  Have me in remembrance with thee when thou art in good case, and show mercy I pray thee unto me, and make mention of me to Pharaoh, that thou mayst bring me out of this house. So when Zachariah the son of jehoiada (whom we mentioned before) was, for preaching the truth, and denouncing the judgements of God from his mouth, oppressed with envy, and overborne by the might of the Rulers, the King would not deliver him out of their hands, 
y 2 Chron. 24, 21 22.  but commanded him to be stoned with stones, and remembered not the kindness that his father had done to him, but slew his son. This is the common course and current of the world, we will not see the afflictions of the poor Saints, but turn away our eyes from them; or if we cannot choose but see them, we quickly forget them, as if we had never either beheld them, or known 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 always some objects offered unto us, and set before us to exercise the fruits of our Faith and love. He hath said, that the poor we shall always have with us, and such as stand in need of our help and comfort. It is in easy thing to boast of Faith and Love: but if we will be assured, that we have true Faith indeed, we must show it by our works, which are the fruits whereby it is known. We must not turn away our faces from the faithful, as the Priest and Levite did in the Gospel, but be ready to help, as God giveth ability, and offereth opportunity. Nay, it is not enough for us to succour such religious Saints, as we see want succour, but we must learn and labour to know the state of the Church, and ask of others how it fareth with the godly poor among us. The children of God have gone before us in the doing of this duty. It is noted of Abraham the Father of the faithful, that he waited not till the stranger's craved entertainment at his hands, but he ran to meet them from the Tent door, and prayed them to take some refreshing at his hands, 
z Goe 18, & 19 Heb. 13, 2.  whereby he received Angels into his house at unawares. If we believe him to be the Father of the faithful (as the Scripture calleth him) & that we would be accounted as his children, we must be careful to do the works 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 up to meet the men, and prayed them to turn into their servants house, and to lodge with him all night. The holy man job justifieth his innocency, & cleareth himself from Hypocrisy, 
a job. 31, 32,  That he suffered not the stranger to lodge in the street, but opened his doors unto him that went by the way. Nehemiah was careful to know the state of the Church, 
b Nehem. 1, 2.  and asked his brethren that came from jerusalem, concerning the jews that were delivered, which were of the residue of the captivity, by whom he heard, that they lived in great affliction, & in reproach, that the City was broken down, and the gates thereof burnt with fire. So the Shunamite having prepared a Chamber for Elisha to lodge him, and set therein a bed, and a Table, a Stool, and a Candlestick, constrained him to come into her house to eat bread. We see how Lazarus and his two Sisters, Martha and Mary, received the Lord jesus to house, 
c Luke 10, 38. john 11, 3.  & ministered unto him. They fed him, and he fed them; they gave him the meat that perisheth, but he gave them the bread of life, and the meat that endureth for ever.  
Likewise the Evangelist Luke noteth in the Acts of the Apostles, that when the heart of Lydia was opened to attend to the things that Paul delivered, she besought them saying. 
d Acts 16, 15.  If ye judged me to be faithful to the Lord, come into my house, and abide there, and she constrained them. These are worthy examples of faithful men and women, that teach us by their own practice, what manner of service is due to the Saints, not only to help those whose misery we know, but to inquire of them whose state we do not know. This indeed is pure and perfect love, when we do to our brethren, as we desire they should deal toward us. The Wiseman would have every one 
e Prou. 27, 23  to be diligent to know the state of his flock, much more it is required of us, to inquire the state of God's flock, which is his Church, that he hath redeemed with his precious blood. It is not therefore enough for us to say, we knew not their wants, seeing all those are wilfully ignorant, that have the means to come knowledge, and yet will not use the means. We may oftentimes know the necessities of the Saints, but we will not inquire of them, because we will not know them. This shall not excuse us in the sight of God; but accuse the more, because our ignorance is affected ignorance, inasmuch as we might know, and yet we do not desire to know.  
Verse 14. [But without thy mind would I do nothing, that thy benefit should not be as it were of necessity, but willingly.] We have seen already the reason why Paul was desirous to have retained Onesimus with him, to wit, that he might have ministered unto him, and served him in his afflictions that did befall him for the Gospel's sake. Now he declareth the reason, why without the knowledge and consent of Philemon, he would not detain him, to the end, that the duty or good turn which he might that way receive at his hands, might be done freely, willingly, and cheerfully, not by constraint and compulsion. 
Doctrine 2. All Christian duties done to God or man, must be done willingly and cheerfully.  Hereby we learn, that all Christian duties done to God or man, must be done with a free, willing, cheerful, and hearty affection. This is it which the Lord requireth. Deut. 6. Hear, o Israel, the Lord our God is Lord only. And thou shalt love the Lord thy God, 
f Deut. 6, 5. Math. 22, 37.  with all thine hart, and with all thy soul, and with all thy might. So the Prophet David 
g Psa. 119, 108  prayeth, O Lord I beseech thee, accept the free offerings of my mouth, and teach me thy judgements. No other Sacrifices please God, but such as are free and voluntary: all things must be done in love with a ready mind. The Apostle teacheth, that 
h Rom. 12, 8.  He that distributeth, must do it with simplicity; he that ruleth, with diligence; he that showeth mercy, with cheerfulness. This also was figured out unto us in the shadows and Ceremonies of the Law, when the people were commanded to offer a male without blemish, presenting him 
i Leuitic. 1, 3.  of his own voluntarily will, at the door of the Tabernacle of the congregation before the Lord, declaring thereby, that our serving of him must not be grudgingly, but we must perform it frankly and freely, and with a willing mind. The Apostle moving the Corinthians to bountifulness toward the poor Saints at jerusalem, teacheth them that they must offer a free will offering, 
k 2 Cor 8, 19  I sent the brother whose praise is in the Gospel, (which seemeth to be 
l Acts 13, 2.  Barnabas) who is also chosen of the Churches, to be a fellow in our journey, concerning this grace which is ministered by us unto the glory of the same Lord, and declaration of your prompt mind. All these words of Scripture, are witnesses of this truth, beyond all exception, that God never liketh of constrained service, but will have men to do their duties to him voluntarily, as is fit to be performed of the creature toward his Creator, and of the Child toward his Father.  

Reason 1.  Let us see how the reasons will make this better to appear unto us, that we may have strong proof to put the matter out of all doubt. First, God loveth a cheerful giver, a cheerful servant, a cheerful service. It is the hart and the inward affections that he accepteth & regardeth, which is the principal part of a man, and the fountain from whence all outward actions proceed. He will have the heart, or else he will have nothing of us. This is the reason urged by the Apostle to the Corinthians, 
l 2 Cor. 9, 7.  As every man wisheth in his heart, so let him give, not grudgingly, or of necessity, for God loveth a cheerful giver. Now, that which the Apostle speaketh of charity and of alms, may as truly be spoken of every duty that God requireth of us. When we pray we must call upon God cheerfully, for he loveth a cheerful prayer. When we give thanks to his name for blessings received, we must thank him cheerfully, for he loveth a cheerful giver of thanks; and albeit these be notable parts of God's worship and excellent duties commanded of him, and required of us; yet without this cheerfulness, they are as a dead thing, & not regarded.  

Reason 2.  Secondly, our obedience unto God, must be answerable to the obedience of Christ, that he performed to his Father; for he hath therein given us an example, and taught us how to obey. The manner of his obedience was willing, and done of his own accord, not extorted and wrested from him, for than it could not have been accepted of God, nor merritorious for us, nor praised in him. Hence it is, that the Apostle saith, 
m Heb. 10, 9, 10.  Then said he, Lo I come to do thy will, o God, he taketh away the first, that he may establish the second. By the which will we are sanctified, even by the offering of the body of jesus Christ once made. Thus Christ himself speaketh in the Gospel, 
n john. 10, 17, 18.  Therefore doth my Father love me, because I lay down my life, that I might take it again: No man taketh it from me, but I lay it down of myself, I have power to lay it down, & have power to take it again. Where he showeth, that the cause wherefore he suffered, was not because Caiphas convented him, or the witnesses accused him, or Pilate condemned him, or the jews executed him, but because it pleased his Father and himself to make himself an offering for sin. For except he had died willingly, all his adversaries had been too weak to work any thing against him, 
o john 18, 6.  as appeareth in evidently the Garden, when he cast them all down to the ground with a word of his mouth. Hear is set down a pattern for us to follow: we must perform 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 Love, are sin. For, without faith it is unpossible 
p Heb: 11, 6  to please God. And though I had the gifts of prophecy, and knew all secrets, and all knowledge, yea if I had all faith, so that if I could remove mountains, 
q 1 Cor. 13, 2, 3  and had not love, I were nothing; & though I feed the poor with all my goods, and though I give my body that I be burned, and have not love, it profiteth nothing. So then we see, that no duty is acceptable without Faith and love. But nothing done unwillingly, uncomfortably, or hypocritically can be done in Faith and love. And therefore such duties as are thus performed, have no life nor virtue in them, to give them any grace or acceptation with God.  

Reason 4  Lastly, God knoweth our hearts, and seethe how we bring our gifts, & offer our offerings. He looketh not upon the outward work, but regardeth the intent of the heart. When Cain brought unto God an oblation of the fruits of the ground, 
r Gen: 4, 5.  he had no regard to him nor to his offering, because he saw the hollowness and hypocrisy of his heart. This is the reason that David useth to persuade Solomon his son, to have a care to learn and to practise the will of God, 1 Chro. 28, 8. And thou Solomon my son, know thou the God of thy Father, and serve him with a perfect heart, and with a willing mind: for the Lord searcheth all hearts, and understandeth all the imaginations of thoughts, if thou seek him he will be found of thee, but if thou forsake him, he will cast thee off for ever.  
Where we see, the Father careful for the future good of his son, moveth him to endeavour and strive to know God by learning what he willeth, & to serve him uprightly and willingly, by practising as he enableth, because our thoughts are not hidden from the allseeing eye of God, and because he offereth himself to them that seek him, but forsaketh them that refuse him, when he is offered. We may easily deceive the eye of man, that looketh only to the person, and beholdeth only the outward work; but it is unpossible to deceive the searcher of hearts. If then we gather all these reasons into a short sum, and set them as in a Table before our eyes, if we consider that God loveth a cheerful service, that Christ performed a willing obedience, that faith and love giveth acceptance to the work; and lastly, that God giveth recompense according to the heart, which he knoweth; we see that the strength of them will bear the full weight of this conclusion, that the duties of our Religion must not be performed constrainedly, but freely; not grudgingly, but cheerfully; not unwillingly, but readily; not of necessity, but voluntarily.  

Use 1.  Now we are to make Use of this Doctrine. First, seeing no man must perform any holy duty to God or man upon compulsion, or against his will, but with all his mind and might, we learn that every action or duty is accounted of by God, not according to the greatness of the worker, or outward show of the work, but according to the will and affection of the doer: it is the manner of doing that God more accepteth, than the action or deed itself. A Child in his obedience to his Father, is esteemed for his reverent, loving, obedient, and dutiful heart, and not for the greatness or worthiness of his work. For what can he do, when he hath endeavoured to the utmost, to pleasure his Father? So is it with us, when we have done all that we can, we must confess we have been unptofitable servants, and therefore God more respecteth the intention, than the action; the Workman, than the work; the affection, than the effect. Mary is commended of Christ, 
t Luke 7, 47, and 21, 3, 4.  because she loved much. The poor widow that cast into the treasury one mite, is praised by Christ above the rest, that offered of their substance and superfluity. He that giveth a cup of cold water, in the name of a Disciple to a Disciple, 
u Math. 10, 42  shall not lose his reward. What is the bestowing of a Mite? Or what is a cup of cold water? Are they of themselves, & in themselves considered any thing worth? Or can they deserve to be accepted? No, in no wise: but God accepteth the manner, more than the matter; how they are done, more than what is done. This is it which the Apostle expresseth, 2 Cor. 8, 12. If there be first a willing mind, it is accepted according to that a man hath, and not according to that a man hath not. This layeth before us the abundant kindness of God, who albeit he be a spirit every way perfect, yet he accepteth our lame and defective service. Our duties shall be all acceptable in his sight, though they be performed in great weakness, and mingled with many imperfections (which were sufficient to cause them to be rejected and refused) if we be careful to do them in the truth and uprightness of our hearts, and with cheerful and ready minds. All things must be done in love, and this must be considered in all the works of our hands. This ministereth a double comfort; First, unto such as are of poor and low degree, to consider that GOD regardeth the heart more than the hand, and our willingness more than our work. Hence it is, that even servants whose condition is lowest in the family, and which meddle not in great matters, or in weighty affairs, or in excellent works, yet are charged with this affection, and in sincerity to behave themselves in those inferior duties, 
x Col 3, 22, 23 Ephes. 6, 5.  Servants be obedient unto them that are your Masters, according to the flesh in all things, not with eye-service, as men-pleasers, but in singleness of heart fearing God: and whatsoever ye do, do it hearty, as to the Lord, and not to men.  
Where he showeth, that servants must do their duties, not as serving for the penny, or aiming at the filling of their belly, or contenting themselves to please their masters eye, but even as serving God, looking for a recompense from him, knowing that he hath placed them in that estate, & requireth those things in truth and sincerity to be performed as unto him. For the Lord doth not see as man seethe, he doth not look to the outward action, but he beholdeth with what hart all things are done, and therefore measureth according to every man's deed, whether he be high or low, rich or poor, Lord or Servant. The best hart hath the best recompense; the worst hart hath the worst wages. There is a great difference between work and work; some are great, some little; some beautiful, some base; some high, some mean, some low; but whatsoever I do, if I do it cheerfully, as serving my master Christ, that looketh upon me, albeit my calling be never so simple; as to wash dishes, to wipe shoes, to scour the spit, to sweep the house, I please God therein as well as he that manageth a kingdom, that ministereth justice, 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 shallbe better accepted of God, that performeth these small things heartily, than he that doth the greatest works grudgingly, either drawn by importunity, or compelled by necessity. Thus it doth fall out, that a poor servant, carrying this mark and testimony with him, is more acceptable to the Lord, than he that hath done greater things to the judgement of the eye, to the show of the world and to the sight of men. Secondly, this serveth as a singular comfort to every one of us, that groan under the burden of sin, that feel the weakness of our faith, and are dismayed at the smallness of our sanctification. We know how busy Satan is to watch his advantage of our infirmities and imperfections, & to persuade us that we have no faith at all, that we are without repentance, without grace, and without regeneration, because we feel great defects, and many wants in our best works, and our best gifts. But this must comfort us, that God accepteth of that measure that he hath given us, even according to that which we have, not according to that which we have not. A weak faith, shallbe as available to apprehend Christ, as a strong faith. If we have a desire and an hungering after grace, 
z Psal. 145, 15 and 10, 17.  He will fulfil the desires of them that fear him, he also will hear their cry and save them. God hath assured us, that as he hath begun his good work in us, so he will finish his work, and in his good time bring it to perfection. When we find any dullness and untowardness in ourselves, if we hate and dislike them, and labour to profit and grow forward in sanctification, God accepteth our willingness and readiness, though our strength be not answerable to our desire, or the outward work answerable to our hart. For God is faithful, and will not suffer us to be tempted above the strength that he shall give us; and the Lord jesus is a merciful Highpriest, who will not break the bruised reed, nor quench the smoking flax. Let us all therefore look that a willing and ready mind be found in us. Again, this must be considered in all things: If we come to hear the word, and to exercise the duties of God's worship, if we do it for fashion sake, for fear 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 love of his ordinance, in delight of his worship, in singleness of heart, and in an earnest affection, to the means of our salvation. The like we might say of giving of alms and liberality toward the poor, if they be not bestowed with promptness of mind, with compassion of heart, and with feeling of the wants of those that crave our help, they are nothing at all respected of God, nor they that distribute them rewarded of him.  

Use 2  Secondly, seeing only that duty which is done freely and not by compulsion, deserveth due commendation; this reproveth all those things that are done upon wrong grounds, and evil foundations. It is not enough to do 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 every one herein carefully examine his soul, and try his own heart, whether he do the duties of his calling unwillingly, uncomfortably, and upon necessity, for fear of danger, for avoiding of shame, for keeping of his credit, for praise of the world, or such like causes, which are all false motives; or whether he do them heartily and cheerfully as in the sight of God, before whom all things are naked & open. This is to be considered as well of the Minister himself, as of the people that hear him, and are partakers of his labours. The calling 
a The Minister must preach willingly, and of a ready mind.  of the Minister is an high and mighty calling, he is the Steward of God, and a watchman over the people, for whose souls he must give an account in that great day of the Lord. It is not enough for us to labour among them (though we should work, and weary, and toil ourselves never so much) but we must do it diligently and cheerfully, as serving Christ the Shepherd of the sheep. If the chief end that we respect be to maintain ourselves, to live easily, and to increase in riches, we have our reward. Or if we preach unto them, because the law doth enforce us, and enjoin us unto it, and because otherwise the people would cry shame upon us: if reaping their Temporal things, we do not give them Spiritual, 
b 2 Tim. 2, 4.  or if we so entangle ourselves in the affairs of this life, that we cannot intend the duties of our calling, we cannot possibly please him that hath chosen us, to be as Soldiers to fight his battles, and hath appointed us to be as Shepherds to watch his flock. It standeth us upon, to be so touched with a care of our duties, as that if there were no Law to compel us, and urge us to be painful therein, yet the zeal of God's glory, and love of his people should constrain us. Hence it is, that the Apostle Paul speaking of his own practice saith, 
c 1 Cor. 9, 16, 17.  Though I preach the Gospel, I have nothing to rejoice of: for a necessity is laid upon me, and woe is unto me, if I preach not the Gospel: for if I do it willingly, I have a reward; but if I do it against my will, notwithstanding the dispensation is committed unto me. Whereby we see, he showeth, that such a necessity of the divine calling, did press sore upon him, that he must preach or perish. For, if he held his peace, and did not do his duty, the curse of God would lie hard and heavy upon his shoulders, and bring such intolerable torments upon him, as should make him cry out, woe, woe, alas, alas, what a wretch am I? yet notwithstanding this necessity, he must have a willing mind, and do his duty gladly. A good work done willingly, is made much better by the willing doing.  
Again, there is nothing so easy, 
d Terent. Adelph act. 4. scen. 6.  but it becometh difficult and unpleasant, 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 jonah the Prophet went to Niniveh against his will, 
e jon. 1, 3, and 4, 2, and 2, 1.  he could have wished that his preaching had taken no effect, so that he was chastened of God. When Moses was called to go to Pharaoh, to charge him to let the people go, that they might serve the Lord in the wilderness, 
f Exod. 4, 1, 10, 13, 14.  he provoked God to anger, because he delayed the matter, and excused himself, & framed objections, and showed himself backward to enter on the work. Hence it is that Peter speaketh to all the Ministers of the gospel, 
g 1 Pet 5, 2, 4  Feed the flock of God that dependeth upon you, caring for it, not by constraint, but willingly; not for filthy lucre, but of a ready mind, etc. that when the chief shepherd shall appear, ye may receive an incorruptible crown of glory. That which is not done willingly, is not performed conscionably, and where there is not found readiness of mind, there cannot be looked for any recompense. The Prophets of God being inwardly touched with a feeling of God's effectual calling, have obeyed immediately, and ran whether he sent them to preach. The Prophet Esay speaking of himself saith, 
h Esay 6, 8.  I heard the voice of the Lord, saying, whom shall I send? Or who shall go for us? Then I said, Hear am I send me. When Christ jesus called Simon and Andrew his brother, and said unto them, 
i Mark 1, 18.  Fellow me, and I will make you Fishers of men, they forsook their Nets strait way, and followed him. The like we see in Paul, when he was converted and called by a voice from heaven, 
k Acts 26, 19 Gal: 1, 15, 16.  he was not disobedient to the heavenly voice and vision, he communicated not with flesh and blood, but prepared himself to the work; whereunto he was separated from his mother's womb. This practice ought to be in all of us that are entered into this calling, we must labour cheerfully, willingly, and gladly, that the work may prosper and go forward under our hands: The end of our labour should be the salvation of men's souls; the drift of our sowing, to see a plentiful harvest; and the purpose of our preaching, to make ready a people prepared for the Lord. Secondly, such as are hearers 
l The people are to do their duties willingly.  among the people are from hence also to learn their duty, to do those things that are required of them; not daily, but diligently; not heavily, but hearty as to the Lord. Many seem desirous to have the Gospel, but they would have it of free cost, and therefore repine at the costs and charges it bringeth with it. If we give maintenance to the Ministry, not for conscience, but of necessity; not for love to the Gospel, but by compulsion of Law; not as a freewill offering to God for the recompense of his kingdom among us, but as a taxation which we cannot resist to retain with us, or detain from them, accounting the Gospel not a benefit wherein we delight, but a burden which we should shake and shift off if we might; it is our sin, and eo acceptable service unto God. For God in this respect loveth a cheerful giver. These men are wholly carnal, and regard not the salvation of their souls. If they have an Horsekeeper that dresseth their horses, or a Shepherd that watcheth their Sheep, or an herdman that looketh to their Swine, or a Cobbler that mendeth their shoes, they are more willing to consider him for his pains, and to recompense his labours, then to minister to the necessities of the Minister. They think that well gotten that is gotten from him, and that ill spent & employed, that is bestowed upon him. Again, as we are to give them a liberal maintenance cheerfully, so when we come to the exercises of our religion, we must come unto them willingly, not unwillingly; joyfully, not tediously. For as he is accursed 
m jer. 48, 10.  that doth the work of the Lord negligently, so is he also accursed, that cometh into the house of the lord grudgingly and grievously, not as one delighting in the work, but as one discouraged with the weariness, whether it be of the way, or of the word. He is an evil servant that doth his masters business committed unto him unpleasantly & untowardly; he is an unfaithful subject that obeyeth the laws of his Prince by compulsion; he is a disobedient child that performeth his Father's will against his will, & honoureth him without his hart. So he is an evil and unfaithful hearer, that treadeth in the Lords courts unwillingly, & rejoiceth not when the time cometh to perform his duty unto him. It is noted of the people of God, that they travailing to the place of God's worship, 
n Psal. 84, 6, 10  passed through many dangers, & endured much heat, and suffered many wants in the wilderness, for the pleasure that they took in his service. The profit they reaped, did swallow up the tediousness of the pains; & the love to his court●, did mitigate the greatness of the labour. This made them say, A day in thy Courts is better than a thousand other where: I had rather be a doorkeeper in the house of my God, then to dwell in the tabernacles of wickedness. Where is this zeal to be found among us? Who showeth this forwardness to God's service? Or whom can a man single out to say of him, that no want or weather doth hinder him from the exercises of godliness? We are grown unto that loathing of the heavenly Manna, that albeit it fall in the midst of our Camp, and round about our habitations, yet we will not step out of the doors to see it, nor open our mouths to taste it, nor stretch out our hands to gather it: either the blasts of wind do trouble us, or the fear of rain doth hinder us, or the heat of Summer doth burn us, or the cold of Winter doth pinch us, or a Lion in the way doth stay us, and every trifle stoppeth our journey. If our heart were in the house of God, it would quickly move our feet to carry us thither. But where the heart is not, every member is heavy, and hardly drawn to do their duty. The Devils do the will of God by constraint, and against their wills, it must be otherwise with us. Where the heart is, there is our delight. The Prophet describing the flourishing estate of the Church, saith, 
o Psal. 10, 2, 3  The Lord shall send the rod of thy power out of Zion, be thou Ruler in the midst of thine enemies: thy people shall come willingly at the time of assembling thine Army in holy beauty, the youth of thy womb shall be as the Morning Dew. Where he showeth, that the people of God were wont to come to the hearing of the word, to the partaking of the Sacrifices, to the receiving of the Sacraments, and to the exercises of Religion, they assembled and gathered themselves together freely and of their own accord, to present themselves before the Lord. This duty is required of us, we must come willingly to Christ, to hear him speak unto us. It is one virtue to come into the house of God, but to come cheerfully and comfortably as to a feast, is a double virtue, and that which giveth life unto her coming. If we come unwillingly, and be drawn to our duty on the Lord's 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 increase of Faith, or bettering of obedience. If the danger of law did not more compel than, than the conscience of their duty or the love of religion allure them, many among us would seldom or never keep the Lords Saboths, nor attend upon his ordinances: they come to them as willingly as the Bear goeth to the stake, & as cheerfully 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 upon high days & solemn feasts, more I think to show themselves, then to labour to save their souls. Such was the zeal of our brethren to the gospel in the days of persecution, that they went more willingly to the fire & flame, than these men in the days of peace come to the hearing of the word, and to the house of prayer. They were more cheerful in suffering of death, than 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, give little attention, & not at all regard to profit themselves. Others, are ready to departed and be gone before the assembly is dismissed, and think they have learned enough. These are they that think they are at liberty to do what they list, & to go and come when they list. They make no conscience to begin & end the exercises of religion together, and so profit accordingly, having little more knowledge than brute beasts.  

Use 3  Thirdly, this confuteth the common adversary, which ascribe all to the work done, & regard nothing at all either the mind of the doer, or the manner of doing, as their blind distinction, de congruo & condigno teacheth. They hold that the bare presence at the sacrifice of the Mass, 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 all true religion. For admit once into the worship of God an outward resting in the work done, who will regard the reformation of the hart? But this fitteth well enough the new Roman religion, which consisteth wholly in external observations, in delighting the eye, in pleasing the ear & the other senses: but requireth nothing aright which may not be performed of a Reprobat. God is a spirit, 
p john 4, 24.  & they that worship him, must worship him in spirit & truth: so that whatsoever religion resteth & teacheth men to rest in ceremonial and carnal observations, is a false religion invented by the devil. This also is the error of the ignorant people, that will not be accounted Papists, & yet are as ignorant as they in their practice, and as superstitious in their devotions, and as corrupt in their opinions. They never look to their hearts to purge them, nor to their affections, to order them aright, when they come to the service of God. If they can say, oh we have heard the word, we have been at the church, we have prayed to God, they think all is well, and that God can require no more at their hands. They dream the whole service of God to stand in outward things only, as though they were the things wherein the Lord delighteth, and not rather the truth and uprightness of the hart. This is it for which the Prophet Esay reproveth the people in his time, and compareth them to the Princes of Sodom▪ and to the people of Gomorra, notwithstanding a zealous observation of the outward ordinances that they practised, & God commanded, 
q Esay 1, 11, 12, 13.  What have I to do with the multitude of your Sacrifices? I am full of your  offerings, and the fat of Rams, I desire not the blood of Bullocks, Goats, and Lambs: when you come to appear before me, who required this at your hands? Bring no oblations in vain: Incense is an abomination unto me; I cannot suffer your New-Moones, nor Saboths, nor solemn assemblies, I am weary to bear them, because your works are evil. But wash you, make you clean, take away the evil of your works from before mine eyes, cease to do evil, learn to do well. All these were but as outward Ceremonies without substance, which the Prophet jeremy, 
r jer. 7, 8.  calleth Lying words that cannot profit. Outward observations of religion will deeeive us, if we rest upon them, & put our trust in them. If we perform a worship to God without the heart, we dishonour God, we deceive our own souls, and we increase our condemnation. We draw near 
s Esay 29, 13. Math. 15, 7, 8  to God with our mouths, and honour him with our lips, but our heart is far from him, and therefore we worship him in vain, who is not delighted with outward shows, and with idle shadows, but requireth the singleness of the soul, and the willingness of the mind. He looketh upon the heart when we come before him. We see how careful men and women commonly are, when they come to the place of God's worship, to have all things in the outward man decent and cleanly; they look upon themselves, that their faces be washed, their Garments brushed, their linen white, that no spot, no blemish, no want, no wrinkle may appear in them; but if we go no farther, we are but Hypocrites and dissemblers in the sight of God, all our glorious shows are no better than abomination before him. So then, as the wiseman teacheth, it standeth us upon to give to God our hearts, which is the best present we can offer unto him. We are taught in the lords Prayer, to pray unto God, 
t Math. 6, 10.  that we may do his will upon the earth, as the Angels do which are in heaven. They perform the will of God readily, and without any grudging; they obey his commandments (whensoever he sendeth & employeth them) faithfully and cheerfully. No one of them slacketh in his function, but is diligent in the execution of that which is given him in charge. Thus it ought to be with all of us, we must delight in God's worship, and encourage others to delight therein. We must make the house of God a place of pleasure, we must make his word our meat and drink, and our continual hearing, must be a daily refreshing unto our souls.  

Use 4  Lastly, seeing all Christian duties must be performed of us willingly, we are hereby guided and directed in our obedience, that we are not to hinder the necessary duties of Christianity belonging unto us, by objecting fleshly reasons, as it were laying stumbling blocks in our own ways, to keep us back from a willing, free, and cheerful going forward in the works of our calling, and in the parts of God's 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 word of God, they can object for themselves, I shall lose my time, neglect my business, hinder my estate, make myself a laughing stock unto others. I shall miss such a bargain, I shall omit such a journey, I shall want such a meeting of Good-fellows, of Friends, and of Neighbours. These are like 
u Mat. 22, 5, 6. Luk. 14, 16, 17  to those Guess mentioned in the Gospel, who being bid to the banquet, made their excuses, and would not come; they made light of it, and went their ways, one unto his Farm, and another about his Merchandise. Our Saviour teacheth, that when the word of God is preached unto us, 
x Math. 13, 22  the cares of this world, the deceitfulness of riches, and the lusts of other things, choke the word, and it is made unfruitful. The world is a deceitful bait, and the glory thereof dazzleth our eyes, that we cannot discern the vanity thereof.  
Again, when the duties of Love and Charity, aught to be extended toward those that want relief, and the fruits of mercy, they are ready to object, I shall weaken by giving to others the means of my maintenance, I shall disable myself, I shall hinder my family and Children (whom I must provide for, or else I should be worse than an Infidel) and thereby give cause to my adversaries, to rejoice and triumph over me. Thus every one is wise in his own eyes, and carnal reason is apt enough to Minister fleshly objections, to slake our zeal, and to hinder our course of obedience. But let us stop our ears against the songs of these enchanters, which seem to bewitch, not our bodies, but our souls. These are nothing else but words, full of distrust and doubting, proceeding from Infidelity. Let us learn to rest upon God's providence, by wel-dooing, and look for his blessing. This is it which the Apostle remembreth, where he laboureth to move the Corinthians to relieve the distresses of the Saints, 
y 2 Cor. 9, 7, 8  Give not grudgingly, or of necessity, and God is able to make all graces to abound toward you, yet ye always having all sufficiency in all things, may abound in every good work, As it is written, he hath sparsed abroad and hath given to the poor: his benevolence remaineth for ever. Such as lived in the Church, in the days of the Apostles, when there were many poor, many extremely poor, 
z Acts 4, & 5, 2  were moved to be liberal, yea very liberal and bountiful unto them, so that they that had possessions sold them and distributed them, as every one had need. Many of them no doubt had wives & Children, and were burdened with charge and family of their own, yet they accounted nothing peculiarly their own, but they had all things common, they had them not only for themselves, but for their brethren. To conclude therefore, we must beware we be not led aside by the subtlety of Satan, and the corrupt imagination of our own Nature, to be hindered thereby, from practising such duties as are required at our hands. He that will not follow the calling of God, until the flesh minister no objection against it, shall never have the commendation of obedience. He shall never go about any good duty, but we shall find somewhat stand in the way to cross it, either our pleasure or profit, or somewhat else will round us in the ear, to make us forsake it, or delay it, or condemn it. When the word of God reproveth any sin in us, that seemeth sweet unto the flesh, we shall meet with a thousand temptations, to persuade with us to continue in it with greediness, and to follow after it with all eagerness. Wherefore, so soon as we know the will of our heavenly Father, let us prepare ourselves to do it, and to delight in it, and step over the rocks of offence, that stand before us to make us fall; that so God may be delighted with us, & take pleasure in our obedience proceeding from the heart.   

15 It may be, that he therefore departed for a season, that thou shouldest receive him for ever.  
16 Not now as a Servant, but above a Servant, even as a Brother beloved, especially to me: how much more than unto thee, both in the flesh, and in the Lord?  

The order of the words.  IN the words going before, we have already handled the removing of the first Objection which ariseth from Paul's sending of Onesimus back again to his Master. The next Objection is touching his departure from his Master, mentioned in these two Verses, wherein he both answereth the Objection, maketh a new reason, and seeketh to extenuate the displeasure that Philemon had conceived against him. The Apostle answereth here in this place, that Objection which might be made and moved from the former matter of this suit. He hath entreated Philemon (as we have heard) to receive Onesimus, he might hereunto have said; But why should I receive him? Shall I entertain a Runagate Servant, a base Varlet, that hath wasted and purloined my goods, and sought to undo me? If he were well with men, why did he departed from me? If not well, why will he return to me again? He that is once evil, is always presumed to be evil. 
Answer:  This is the Objection: whereunto the Apostle maketh a double answer, as he did before: first, by way of granting and yielding to Philemon: secondly, by a kind of correcting his former grant. The granting is, I confess and acknowledge willingly, that he departed from thee, and would not tarry with thee. The correcting is, though he did departed, it was not for ever, it was but a very short time, as thou seest. So then, the answer is from the adjoint of time, he went from thee for a little season, which is not barely set down, but with an illustrastion added unto it from the end, [That thou shouldst receive him for ever:] which also is enlarged by a comparison from the greater; Not so much as a Servant, but as more than a Servant. The latter part of this enlargement, being the second part of the comparison, is declared by the special [A beloved Brother] more than a Servant, for a Brother carrieth with it a better respect, and a farther regard than the name of a Servant. This also is enlarged by a comparison from the greater to the less, especially to me, which comparison also is amplified by another from the greater, how much more to thee, which is farther strengthened by a division or distribution of the Subject, showing wherein he was more bound to Philemon then to Paul himself; Both in the flesh and in the Spirit.  
Thus we have seen the resolution of these Verses, 
The meaning of the words.  and the order which is propounded in them. Now let us see what are the points that require interpretation. First, he saith; [He departed] he useth a kind of diminution, called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or a qualification of his fact and fault committed against his Master. For he useth a more gentle and friendly word to lessen the offence, that it might not appear to Philemon so great as it was, calling his running away, a departure from his Master. Now the Apostle saith; It may be that he departed, or peradventure he departed. The word, used in this place, is also found. Rom 5, 8. where he saith; 
a Rom. 5, 8.  Doubtless one will scarce die for a righteous man, but yet for a good man it may be that one dare die. Properly 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  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 speak of this secret work of God precisely and peremptorily, but with an exception or limitation, warily and reverently, least offence should be taken, and encouragement given thereby to the committing of evil. For if he had said simply and absolutely, he departed for this end, and he fled away that he might be converted: other Servants might have been emboldened in wickedness, and have pretended the same cause, and have run away from their Masters: who, being asked the cause why they took them to their heels, would readily answer; It was that I might be converted to the Faith, as Onesimus was: he ran away from his Master, and was saved; I ran away also that I might be saved. So then, the Apostle by this word, noteth out the special providence and mere goodness of God, ordering and governing this Fact, which is not to be drawn into a general practice. In the next place he addeth [For a season:] the word signifieth for an hour, that is; for a small time, even so much as Onesimus was travailing from Colosse to Rome, from his Master to Paul, by whom being converted, he was immediately sent back, which was no long time, but a very little while, even as it were an hour, in comparison both of the time that he before had been with him, and of the time he 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 been from thee any long time, or that thou hadst miss him many years, thy wrath might be harder to be appeased; but he hath been from thee a small time, it is but as it were one hour, and therefore have patience toward him, especially considering by his absence, thou shalt gain this, that he shall never departed from thee hereafter, but remain faithful & profitable unto thee many years. Thou mayst well bear the lack of him one hour, seeing thou shalt thereby get the advantage of many months and years. Therefore he addeth, That thou shouldst receive him for ever; that is, all the days of his life, unto his death. Thus the phrase is taken in sundry places of the Old Testament; 
c Gene. 17, 7.  when circumcision is called an everlasting Covenant: the passover is commanded to be kept holy by an ordinance 
d Exod. 12, 14  for ever: whereby he meaneth a long time, even unto the coming of Christ in the flesh. So if a Servant would not go away from his Master, because he loved him, and was well with him, the Master should take an Awl and pierce his ear through against the door, and he shall be his servant 
e Deut. 15, 17.  for ever, that is; to the year of jubilee. So in this place the Apostle saith; philemon's Servant should remain with him for ever; that is, a long time, even so long as he should live upon the face of the earth. Lastly, when Paul saith, he must be beloved [In the Flesh, and in the Lord] he meaneth, both in things appertaining to this life, and the life to come. In the Flesh, in regard of his service which he shall perform to his Master, in matters belonging to this Mortal life. In the Lord, in respect of the common faith in Christ. This is the meaning of the words in this division: wherein (as we noted before) howsoever the Apostle doth purposely answer an objection, yet in this answer also he propoundeth two new reasons, to move Philemon to receive his servant. One is in the 15. verse, taken from the secret work of God's providence, which may be thus concluded: 

If the providence of God have governed his departure, that by occasion thereof he is changed, for his good, and for thine, that he might be saved, and thou better served: then receive him again unto thee:  
But the providence of God hath guided his departure, etc.  
Therefore receive him again unto thee.    
The second reason is contained in the 16. verse, because Onesimus of a Servant, is m●de a Brother to Paul, much more to Philemon; and therefore to be loved exceedingly, being bound by a double band; to wit, in the Flesh, & in the Faith. In the Flesh, as a Servant. In the Faith, as a Christian: whereas Paul had only one cause to love him; namely, the common Faith. This reason may be thus framed; 

If Onesimus of a bad Servant be made a good Servant; yea, more than a Servant, even a Brother much to be loved, then receive him.  
But Onesimus is become more than a Servant,  
Therefore receive him.    
Thus we see how the Apostle intermingleth Reasons with Objections, and Objections with Reasons. So then according to the former order and Interpretation of the words: the sum of them is thus much in effect: But thou will say unto me; He ran away from me. I grant indeed, and cannot deny, but that his purpose was wicked, and I acknowledge the cause that moved him to leave thee, and to forsake thy house to be very lewd; to wit, the fear of punishment for his offences, but look, look I say unto the end, purpose, and counsel of God, in his departure from thee, which appeareth to be far 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 convert him to Christ, and by converting of him to Christ, to change him from a bad and lewd, to a faithful and profitable servant. What said I, a Servant; nay, a degree higher, even a Brother. Consider therefore (I pray thee) how many ways thou art to respect this my son Onesimus, and to accept of him. For in that he is now joined to thee in the common fellowship of the Faith, through the great mercies of God in Christ, thou art bound to regard him henceforth, not as an ordinary Servant, but as a dear Brother in Christ, equal with thyself in the Covenant of grace, and the inheritance of eternal life: withal, remember how many ways he is joined to thee, rather than to me. He is for the common faith's sake dear, I confess, to me, and tenderly beloved: 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 Servant, and an helper of thee in the means of thy outward maintenance, and withal, in the Lord jesus (our common Master) he is thy Brother and fellow-heire of the same promises, being together with thee a member of his body. Now the more ways we are bound to any, the more we should regard them: he is dear indeed to me, but he is nearer to thee then me; and therefore he ought to be much dearer to thee, in regard of this conjunction between you.  

divers points to be observed  From these verses, divers worthy considerations do arise, which are not unprofitable to be observed of us. First, mark that the Apostle entitleth the shameful running away of Onesimus, the Servant of Philemon, by the Name of a departure. If we will speak properly, a departing is one thing, a running away is another thing. For albeit, every one that runneth away departeth: yet every one that departeth, runneth not away from his Master, because he may departed by consent, either having leave and licence, or that the time of his service is expired. So a little before, verse 11. he called him [Unprofitable] whereas he might lawfully have given 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 have hurt thee, or if he oweth thee any thing; whereas he might have said, he had rob him, and stolen his goods from him: declaring that we should deal friendly and favourably with those that are truly converted to God, we are not to augment and aggravate a Penitents offences, but to be gentle and merciful toward him, as often as we make mention of him. Such as have repent, are by all means to be favoured, we cannot be of too mild a spirit toward them.  
Secondly, in the Apostles answer to philemon's objection, we may mark; that we are bound to forgive and forget the injuries and offences done unto us, when once God hath forguien and covered the sins committed against him, and received the Sinner that repenteth to mercy: when God maketh all things turn to our good that love him, and thereby recompenseth by a double benefit, the loss and damage that we have sustained.  
Thirdly, we may observe, that Christian Religion doth more strongly bind all persons to their particular callings, and maketh the knot greater than it was. For that which he speaketh here of a Christian Servant, even a Brother, is true of all callings in the Family and Commonwealth. For as a faithful Servant is more than a bare Servant: so a Christian King is more than a King; a Christian Master, is more than a Master; a Christian Father, is more than a Father; a Christian Husband, is more than an Husband: so on the other side, a Christian Wife, is more than a Wife; a Christian Subject, is more than a Subject; and so of all the rest. Great is the Dignity and pre-eminence of our Christian calling, 
f Col. 1, 13.  which (as the Apostle speaketh) is a translating of us from darkness, into the Kingdom of Christ jesus, so that it is a royal prerogative which they want that are unbelievers.  
Fourthly, the Apostle, notwithstanding the great account he maketh of this Servant, doth not deny subjection to his Master, nor exempt him from the condition of a Servant, but he addeth, [More than a Servant.] He saith not, he is no more a Servant, but he is more than a Servant: so that our Christian 
g 1 Cor. 7, 20.  calling doth not abolish policy, and politic Constitutions, and Domestical government: but rather doth strengthen and sanctify them. He that is called to the truth being a Servant, must not be discouraged and discontented, but rejoice in this, that he is the Lords Freeman.  
Fiftly, when he styleth him [A Brother] he doth after a sort signify he is equal unto him. For albeit, in the Commonwealth and private Family, it be necessary that some should be Superiors, and others Inferiors; and that this disparity and in-equality among men, be the ordinance of God: yet in the Kingdom of God and in Christ jesus, there is no distinction; 
h Gal. 3, 28, Col. 3, 11.  There is neither jew nor Grecian: there is neither Bondman, nor Freeman: there is neither Male, nor Female: for we are all one in Christ jesus. When God will punish sin and the breach of his Law, he doth it without respect of persons. Such as are in greatest Dignity and highest place of authority upon the earth, are subject to sicknesses, to diseases, to death; so that (as the 
i Psal. 82. 7.  Prophet saith) Ye Princes shall fall like others. That which God laid in the beginning upon mankind; 
k Goe 3, 19, 16  In the sweat of thy face shalt thou eat thy Bread, until thou return to the Earth: And to the Woman he said: I will greatly increase thy sorrows and thy conceptions, so that in anguish thou shalt bring forth Children: What Man, or what Woman, can free themselves from this burden, or deliver themselves from this punishment? We see the high, subject unto them as well as the low, the rich as well as the poor, the Prince as well as the people. So on the other side, when God will bestow the graces of his Spirit that accompany salvation, he distributeth them according to his pleasure, and respecteth not the outward person, he maketh no difference between Bond and Free, between Master and Servant, but giveth where it pleaseth him: which serveth to teach patience and contentation to those that live in lower places. God looketh upon them, when he passeth many times by those that 
l Luke 1.  are greater in the world; yea, he filleth them when he sendeth the other empty away.  
Sixtly, we may observe, that he joineth love with Christian Brotherhood, and calleth Onesimus [A beloved Brother] not only a Servant, not only a brother, but a Brother dear and beloved; signifying thereby, that where a Christian calling is found, there Charity and Love is as a due debt required: so that if any man be converted, to become a true Christian indeed, & thereby is made our Brother (who before was a Christian only in Name & naked profession) even for this cause we are bound to embrace him with the greater love. Every man in his order to be loved, even he that is no Christian, if it be Turk or Infidel: but whosoever is a right Christian, not only in title, but in truth, must more specially be loved of us, and be dear unto us, who is nearly joined unto us as a member of the same body with us, and is to be esteemed of us, not so much another man from us, 
m Ephe. 2, 15.  as one and the same man with us. He that is out of Christ, is another from us, he is divers to us, and yet is to be loved as a man, as one that beareth the Image of God.  
Lastly, observe, that the more causes there are of love and conjunction one with another, the dearer and deeper ought our love to be. There are many degrees of uniting us together, now the more there are, the more degrees should there be of love between us. The conjunction between the Master and the Servant in the private society, aught to be a cause of mutual love: but when to this natural respect there is added a spiritual fellowship and communion in Christ, whereby the Servant becometh more than a Servant, even a Brother with his Master; this requireth a farther degree of love in them one toward the other. Thus we see sundry observations, and all very profitable offered to our considerations out of these words: we cannot stand upon them all, and therefore we will only select some of the prinpall and chiefest of them.  
Verse 15. [It may be that he therefore departed for a season, that thou shouldst receive him for ever.] In these words we see, how he goeth about to mitigate the wrath and displeasure of Philemon, by teaching him to consider; that those things which were done perversely and corruptly, are by the direction and determination of God turned to another end. For a joyful end and good issue in evils, is as it were a remedy offered unto us by the hand of God, to blot out offences. Paul therefore admonisheth Philemon, that he ought not now to be so greatly offended at the flight and running away of his Servant, because it fell out to be the cause of good, not to be repent off. So then he warneth, that this departure of Onesimus from his Master, is not to be weighed and pondered by his purpose and meaning, but by the end & event which was most wholesome and profitable. For by this means he was brought to the Apostle, and by hearing of him, was instructed in the way of salvation, to the end that afterward he might be made more diligent and faithful to his Master. Whereby we see, that when he saith [Therefore he departed for a season, that thou shouldst receive him for ever:] It is not to be referred to the purpose and intent of Onesimus flying away, who had no such thought or determination ever to come back to his Master again, much less to come back better or a believer: but it hath relation to the providence of God, disposing of his fault and flight to a good and gracious end. 
Doctrine 1. All things, even sin itself, are turned by the providence of God, to the good of the elect.  Hereby we learn for our instruction, that all things (even sin itself) are by the high providence of God turned to the good of the elect. Such is the infinite wisdom and power of God, that he bringeth evil to a good end.  
We see in this place how the Apostle maketh the providence of God to turn the sin of Onesimus to good, and to the benefit of himself and many others. For by running from his Master, he came to Rome: by coming to Rome, he lighted upon Paul: by falling into his company, he heard the Gospel preached: and by hearing the word, he was converted, which had not fallen out if he had not departed: so that his stealing and running away, turned by the goodness of God to his great benefit. So the sin of Adam turned to the greater gain and glory of the elect. To this purpose we may profitably consider the vile and villainous act of Jacob's Sons against their Brother joseph, 
n Gen. 45, 5. Acts 7, 13.  who considereth that it was done by the marvelous providence of God, that being sold for a Bondslave, he might be advanced to that honour and Dignity, whereby he might nourish both his Father and Brethren in the years of Famine: therefore he said unto them when he made himself known: Be not sad, neither grieved with yourselves, that ye sold me hither: for God did send me before you for your preservation. The like we might say of the crucifying of the Lord of Life, he was delivered into the hands of Sinners through the Treason of judas, and other wicked and cursed Instruments; for judas betrayed him, the jews accused him, and Pilate judged him, whereof the Apostles say. Acts. 4. 
o Act. 4, 27, 28  Doubtless against thine holy Son jesus whom thou hast anointed, both Herod, and Pontius Pilate, with the Gentiles, and the people of Israel, gathered themselves together, to do whatsoever thine hand and thy counsel had determined before to be done. So then, albeit they wickedly intended nothing but to show their hatred, and testify their envy in the death of Christ, yet God brought another matter out of their malice, and made his endless mercy to man appear in his work of Redemption. God would have him die, Caiphas would have him die, Pilate would have him die, judas and the jews would have him die; but God for our Redemption, they for other ends, as judas for covetousness; and the Priests for envy. The History of job is a plain and direct proof of this point that now we have in hand: he was rob of his goods, deprived of his Servants and Children, through the rage and covetousness of his Enemies, and by the cruelty of Satan: the 
p job 1. and 2.  enemies intended herein to satisfy their own covetousness; the Devil purposed to bring the Servant of God to despair: neither of them aimed at any good to job: but God that over-ruleth and over swayeth all, had another end, to try his patience, to make known his Faith, to try his obedience, and to give the devil the foil & overthrow. Thus than we see, that all things (whatsoever they be) are ordered and disposed by the providence of God, to the good of those that belong unto him, even then when they do not intend it.  

Reason 1.  The reasons of this Doctrine are apparent, to settle our hearts and consciences therein. The first is, the infinite wisdom and unsearchable power of ●od, who, as the Apostle teacheth, 
q 2 Cor. 4, 6.  bringeth light out of darkness, & worketh by contrary means, such as men count foolishness, 
r 1 Cor. 1, 21.  as to save men by the foolish preaching of the Gospel, that is; which is esteemed among the wise men of the World no better than foolishness. When Christ would make a blind man see, and restore his sight unto him; 
s john 9, 6, 7.  He spat on the ground, and made Clay of the spittle, and anointed the eyes of the Blind with the Clay. A natural man would think this had been a way and means (judging by humane reason) rather to make a man that seethe to be blind, than a man that is blind to see. Christ was able to have healed him with a word, or to have given unto him new eyes: but he chose rather to use these weak means, that in themselves had no power or strength in them.  
Thus was Naaman the Syrian cleansed of his foul Leprosy, whereas he imagined the Prophet would come 
t 2 Kings 5.  forth unto him, lay his hands upon him, and call upon God for him, it pleased God to work by other means, and to cleanse him by washing seven times in jordan. We see this in nothing plainer, then in the glorious work of our Redemption. The Lord jesus, 
u Hebr. 2, 13.  By death, overcame death; by humbling of himself beneath all, 
x Phil. 3.  he was exalted above all. By making himself poor, he made many rich. By suffering himself to be condemned, he hath brought us to be justified and saved. Thus he also dealeth with his own Children; he bringeth men to Heaven by Hell; he leadeth to immortality by corruption; he guideth them through fire and water to set them in a wealthy place. He worketh not by ordinary ways, by extraordinary, so often as it pleaseth him. When he would comfort, he terrifieth; when he would raise up, he casteth down; when he would revive, he mortifieth; when he would exalt, he bringeth low; when he would make a man rich, he maketh him poor.  
This it is which Hannah setteth down in her Song of Thanksgiving; 
y 1 Sam. 1, 6, 7, 8.  The Lord maketh poor, and maketh rich; bringeth low, and exalteth; the Lord killeth, and maketh alive, bringeth down to the Grave, and raiseth up. This also the Prophet 
z Esay 28, 21.  Esay signifieth; The Lord shall stand as in Mount Perazim, he shall be wrath as in the Valley of Gibeon, that he may do his work, his strange work: and bring to pass his Act, his strange Act. This is one of the works, of the strange works: one of the acts, of the strange acts of God, when he turneth evil 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 wisdom of Man, that cannot attain to great matters, but by great means. For 
x 1 Cor. 1, 27  God hath chosen the foolish things of the World to confound the wise, and GOD hath chosen the weak things of the World, to confound the mighty things, And vile things of the World, and things which are despised hath God chosen, and things which are not, to bring to nought things that are, that no flesh should rejoice in his presence. God disposeth of all things as pleaseth him, and oftentimes crosseth the devices of men. They intent one thing, but God bringeth to pass another: they purpose one end, but he will have another come forth, to teach man's wisdom to be but foolishness.  

Reason 3.  Thirdly, he expresseth his wonderful love, making all things that fall out in the world to serve his Church. True it is, the Church of God is beset with many enemies, that as wild Boars seek to root it out of the Earth, as the Devil which is the Captain of this Army, under whose Banners are gathered together the wicked world, the flesh, hell, death, sin; all which multitude as a great host muster together, to work the utter overthrow thereof: yet God that sitteth in heaven, maketh all their endeavours and enterprises further the salvation of his Church. This the Apostle teacheth; 
y Rom. 8, 28.  We know that all things work together for the best unto them that love God, even to them that are called of his purpose. He blesseth their troubles and afflictions, and worketh in them patience under the cross, humility in suffering, and experience of his mercies, and maketh them confess, that it was good for them that they have been afflicted. We see this evidently in the example of jobs troubles and torments that he endured, there were many workmen set on work to waste his goods, to destroy his Children, to kill his Servants, to afflict his Body, to torment his Soul, all aiming at this to bring him to despair, and all these Wheels were set to move by the Devil: but the Lord out of their sins wrought his great good; 
z james 1, 3, 4 Rom. 5, 3, 4.  Making trial 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 above, and contrary to means that men imagine, seeing he confoundeth the wisdom that is in man, and maketh manifest the abundance of his love to his people, in turning all things that fall out to their good, and making them serve them: we conclude, that God's providence disposeth and ordereth all actions, whether they be good or evil, for the benefit of such as fear him, he will make all things that come to pass, to serve them that serve him.  

Objection 1.  This doctrine of God's providence is a firm pillar of our faith, and a fundamental point of our Religion, and therefore it is thoroughly to be cleared, and the questions to be answered that they may be raised against it. First, it may be objected, that if God govern all things by his providence, it skilleth not what we do, whether we do good or evil, seeing his will must come to pass, and we cannot change it. It seemeth no matter whether we hear the word, or pray, or labour to do well, inasmuch as his will must be accomplished. 
Answer:  I answer, that this is a false and wicked conclusion, which is founded upon our own devise, but doth not follow upon his providence. For albeit, he order all things, yet he hath appointed us to use the means. It is a great error and ignorance to separate the decree of God, and the endeavour of man which he would have coupled together. Rebecca the wife of Isaac, had heard it from the mouth of God that could not lie, 
a Gen. 25, 23. Mal. 1, 2, 3. Rom. 9, 12, 13  that her two sons should make two Nations, and the elder should serve the younger; whereby she knew that Esau could not kill jacob, howsoever he threatened, and whatsoever he intended, yet did she not tempt God, nor presume carelessly upon his providence, but she used the ordinary means to save and preserve the life of jacob, and sent him to her Kindred out of his Brother's reach: which she did not in distrust, but in faith. The like we see in Paul when he was in the Ship, and the Angel of God had told him there should be no loss of any man's life, but all should come safe (though with much danger) to the land: yet he saith unto them; 
b Acts 27, 31.  Except these abide in the ship ye cannot be safe. Christ our Saviour prayeth to his Father 
c john 17, 5.  to glorify him, and yet he was sure and certain of it before, to teach us, that as we believe God's providence, so we must use, and not refuse the means that he hath ordained. But of this we have spoken else where 
d Num. 20, 13  more at large, and therefore will pass it over.  

Objection 2.  If all things come to pass by the unchangeable decree of God, than nothing is done freely: and so the liberty of the Creatures will is taken away. 
Answer.  I answer, a thing may be done by the unchangeable counsel and necessary decree of GOD, and yet changeably, and contingently, and freely, in respect of divers causes by which it is produced: so that God's unchangeable purpose and man's free will may stand together. We see this in the History of Christ's Passion; 
e john 19, 36.  the Soldiers broke the bones of the thieves that were crucified with him, but his bones were not broken. How came this to pass? In their own nature they might have been broken, as well as not broken, as well as the thieves were: and if we consider the Soldiers, in respect of the Nature of their will, they might have 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.  

Objection 3.  If God rule all by his providence, how is it that there is so great confusion and disorder under the Sun? How is it, that evil men prosper and flourish, and the godly are driven to the wall, and to the worst? How is it, that there are so many Murders, Bloodsheds, Cruelties, and Riots. 
Answer.  I answer, the faithful are afflicted in this World for their good; 
f 1 Cor. 11, 32  That they should not be condemned with the World, as the Prophet confesseth it in his own experience. On the other side, the ungodly receive God's blessings for their farther condemnation, and to make them in-excusable before the judgement of God.  
Moreover, there is no disorder in the World in respect of God, albeit there be confusion in respect of Men. For there is order in the greatest disorder that happeneth among us. Hence it is that the Wise man saith, 
g Eccle. 3, 11.  God hath made all things beautiful in his time. Even those things that seem most foul and deformed in our eyes, are yet fair and beautiful, being sent as just and due punishments from God, as the execution of his wrath and vengeance, for the wickedness and unthankfulness of the World, and for the trial of the Faith, patience, and obedience of his Servants. When peace maketh us secure, and security bringeth a forgetfulness of GOD, an abuse of his blessings, and a breaking out into all excess: are not the Sword, the Pestilence, and Famine, justly sent upon us of GOD? When we see men thrive by oppression, and get their goods with Covetousness, unjust dealing, deceit, and unmercifulness to the poor; is it not a just revenge from Gods own hand, that an unthrift should arise, and riotously was the goods that have been naughtily and wrongfully gotten? Mark a little (I beseech you) the example of David, the dear Child of God, so often commended in Scripture. He committed Adultery with the Wife, and caused her Husband to be slain by the Sword of the Ammonites, wherein he sinned grievously, and provoked the Lord exceedingly. For he is threatened by the Prophet, and the threatening is performed. Nathan is sent unto him to show him his sin, to denounce the chastisement of God, and so to bring him unto repentance; he said: 
h 2 Sam. 12, 10, 11.  The Sword shall not departed from thy House; Behold, I will raise up evil against thee out of thine own House, and will take thy Wives before thine eyes, and give them to thy Neighbour, and he shall lie with thy Wives in the sight of the Sun, etc. This was the punishment that was threatened, which was most just in respect of God that did decree it, in respect of Nathan that did denounce it, and in respect of David that did deserve it. See now, how it was brought to pass in the house of David. First, Amnon his Son 
i 2 Sam. 13, 14 and 16, 22.  defileth his Sister Tamar: then Absalon another of his Sons, in revenge of that Incest, slayeth his own Brother, and afterward rebelleth against his Father, gathereth a power of Men, and driveth his Father out of jerusalem, and when he cometh thither, by the counsel of Ahithophell, he causeth a Tent to be spread, and in the sight of all the people, went in and lay with his Father's Wives. Hear are sundry devilish and wicked practices, Incest, Murder, Rebellion, treason, all abominable enormities: and yet God saith; 
k 2 Sam. 12, 12  He did all these things. These sins were most foul and filthy to look upon, as they were the inventions of the Devil, the persuasions and practices of evil men: but as they are punishments sent of God upon David for his offences, they were beautiful in their time, they were the righteous sentence of a just judge, who cannot deal unjustly in judgement. Thus much of answering these few Objections: Now let us proceed to conclude some Uses out of this truth.  

Use 1  The Uses that will arise from hence, are many, but we will only touch the principal. This Doctrine serveth for reproof, for comfort, and for obedience. For, it serveth to reprove and convince sundry persons, that either know not, or knowing, do abuse this providence of God, whereby he taketh care of all things that are in the World, and directeth them to a right end. And first of all, we set against it, and oppose unto it, the dreams and dotages of Atheists, Epicures, Libertines, and such like Wretches, who either deny wholly there is a God, or make him sit as idle in heaven, as themselves are upon the earth: so that, albeit he know and see all things, yet he worketh or ordereth not the special actions of men that fall out. These are they that pull God out of his Kingdom, and set up Chance and Fortune as an Idol, and make it their God. We must all learn and confess, that the Lord, that is the Creator of Heaven and Earth, is also the Ruler and Governor of all (even the least) Creatures. The whole world, from the highest heaven to the centre of the Earth, is subject to his providence. He worketh all things according to the counsel of his own will: he giveth life and 
l Acts. 17, 28  breath, he preserveth them: so that nothing cometh to pass without his appointment. Whether they be things with life or without life; with reason, or without reason; general, or particular; evil, 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 used by such as are called Christians, whereas nothing can be done without his will and working, who is omnipotent. What seemeth more casual than 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 Saviour teacheth: 
m Math. 10, 29 30. and 6, 26.  Are not two Sparrows sold for a farthing, and one of them shall not fall on the ground without your Father? Yea, and all the hairs of your head are numbered. So that we see, Chance and Providence cannot stand together, but the one overturneth the other. Secondly, it reproveth such as from hence take encouragement to commit sin, to break out into sundry outrages, or to live securely, because God can turn it to our good, and maketh it serve to set forth his mercy. This is that presumption and sin of rebellion touched by the Apostle. Why do we not evil that good may 
n Rom. 3, 8.  come thereof, whose damnation is just. So in another place; 
o 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 sin, live yet therein. We confess indeed, that God is the Sovereign cause of all events that are brought to pass, and whatsoever the enemies of the Church intent and enterprise, whether the Sons of Men, or the Devil and his Angels, he stayeth and hindereth, or represseth and disappointeth, and always disposeth it to the good and salvation of his children. Nevertheless, this doth not excuse or free the Instruments that he useth from fault. They do the will of God blindly and ignorantly, but they do cross his will openly and purposely: so that his providence doth not exempt the wicked from their evil doing. David knew well enough, and confesseth as much, that Shemei was sent of God most justly to curse him, and to rail upon him, when he fled from the face of his son Absalon: yet in his last speech to the King his Son, he doth not defend him or excuse him, 
o 1 King. 2, 8, 9  But giveth charge and commandment to be revenged of him, and not to account him innocent. If then evil instruments cease not to be guilty before men, much more faulty shall they be before the judgement Seat of the Almighty, and much less shall they escape punishment for transgressing the Law of God. For howsoever wicked men be well moved by God to execute his work by them, who may use any of his creatures according to his own power & pleasure; yet in as much as they (being moved of God) do perversely and crookedly, and wickedly move themselves, to will and work evil, so that themselves are the workers and causers of their own evil works; whereby it cometh to pass, both that they grievously offend God, and afterward severely punished of him. Wherefore such as resist God, & rebel against his law, and strive against his will, cannot say they have done his will, inasmuch as they had no purpose to keep his ordinances, & therefore make themselves subject to all his judgements. Lastly, this reproveth the Church of Rome, that among many slanders cast out against us, are not ashamed to lay to our charge that we maintain, that God is the author of sin. We hold, we teach, privately, publicly, by word, by writing, in Schools, in Churches, that God is not the author of sin, but the devil & man's own corrupt will: & whosoever teacheth and preacheth otherwise, if it were an Angel from heaven, we hold him accursed. Hence it is that the Prophet saith, 
p Psal. 5, 4.  Thou art not a God that loveth wickedness, neither shall evil dwell with thee. So the Prophet Habakuke, 
q Hab. 1, 13.  Thou art of pure eyes, and canst not see evil: thou canst not behold wickedness. Likewise Zephany saith; 
r Zeph. 3, 7.  The just Lord is in the midst thereof, he will do none iniquity. In like manner the Prophet Zachary saith; 
s Zach. 8, 17.  Let none of you imagine evil in your hearts against his neighbour, and love no false Oath: for all these are the things that I hate, saith the Lord. Thus we hear that he loveth righteousness, and hateth wickedness, so that he is the author of all good, of no evil. If we would hear this farther opened, the Apostle james is a witness of it; 
t jam. 1, 13, 14  Let no Man say when he is tempted, I am tempted of God, for God cannot be tempted with evil, neither tempteth he any man: but every man is tempted, when he drawn away by his own concupiscence, and is enticed. This is the conscionable Doctrine of piety, and the contrary we renounce and abhor as open blasphemy. This also is the opinion of all our Teachers that ever were among us, as were easy to show 
u Calu. instit. lib. 1. cap. 18.  by infinite Testimonies out of their writings, if it were necessary: Nay, which is more, we teach no more than the Schoolmen of their own side, the Men of their own Religion, the Doctors of their own profession. First, I will declare what we hold touching God's providence ordering all things, even sin itself, which is out of order: and then confirm the same out of Popish Writers, thereby to stop their mouths, and to answer the false imputations that are laid upon us, that if they will not see what we hold, yet they may understand themselves; or if they will needs condemn us, let them condemn their own Prophets. That which we 
x God worketh in sin three ways.  teach of God's actions concerning sin, may be reduced and referred to these three heads. First, he is the Universal cause of all things, he sustaineth mankind, that in him he liveth, and moveth, and hath his being; yea, he upholdeth the being and moving of all his Actions, good and bad: insomuch that no Man could move hand or foot to an Action, no nor have being himself, 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, 
y Occam. qu. 5. lit. K.  many among them affirm full as much, that God is immediately the first cause of all things, produced by the second causes: but of things evil, he is the mediate cause, in that he produceth and preserveth the Creature that is the mediate cause of evil. So likewise another saith; 
z Bartol. Med in ●. 2. qu. 93. art. 6. pag. 496.  A Sinner when he sinneth, doth against the law and will of God in one sense, and in another not against them. He doth indeed against his signified will, and against his precepts and prohibitions, etc. but against the will of his good pleasure he doth not, nor against the effectual ordination of God. In this manner and meaning write many others, 
a ban. 1. part. qu. 49. art. 2.  that no sin falleth out beside the will and intention of God.  
secondly, we teach that God being free to bestow where he will, to restrain where he will, and being bound to none, doth withhold his Grace, & withdraw his spirit, and leave the wicked to themselves: whereupon it followeth, that their minds are blinded, their hearts are hardened, and they cannot choose but sin. But how, may some man say, doth God harden? I answer, not by inspiring evil 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 mollify them, and by offering them sundry objects, which they convert into occasions of sin, and by delivering them over as a just judge to the temptations of Satan; whereby they are overcome, and have neither power nor will to stay themselves. For when God departeth, how can it be but Satan should come in place? This is not strange Doctrine among the Papists themselves. One saith; 
b Occam. 3. qu. 12. lit. yy.  that GOD is a debtor 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 God's 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 sin that is committed, which is nothing else but a directing of it as pleaseth him, that it go not beyond his will, neither otherwise then seemeth good in his wisdom. Sometimes he restraineth it that it shall not pass nor proceed farther than he appointeth, who giveth bounds unto the Sea. Sometimes he turneth it to another end then the person intended that practised it. Both these we see evidently in jobs temptations. The Devil desired nothing more than to destroy body and soul, but God restrained his rage, & appointed how far he should go, and what he should not do, and wrought jobs greater good by his greatest malice. Sometimes also he maketh way for sin to pass, that thereby he may punish one sin with another. And doth not the Church of Rome teach as much? Yes, fully as much. Bellarmine in the third Tome of his Controversies, saith as much, 
c Bellar. de amiss. great. lib. 2. cap. 13.  that God not only permitteth the wicked to do many evils, neither doth he only forsake the godly, that they may be constrained to suffer the things done against them by the wicked; but he also over-seeth their evil wills, and ruleth and governeth them, he boweth and bendeth them by working invisibly in them. Thus we see, that if our Adversaries look well into their words, and know their own voice, t●…y shall not need to exclaim and cry out against us, that we make God the Author of sin, seeing the same speeches in the same cause are used by themselves. We freely confess, that God willeth nothing that is formally sin, as he willeth that which is good; but he hateth it, and forbiddeth it absolutely; 
d Esay 30, 21. Rom. 2, 15.  within us by the light of his holy spirit, 
e Deut. 27, 26  and without us by the light of his holy word.  
The first entrance of sin into the World, was by the voluntary action of man's will corrupting itself, God inspiring or infusing no evil into it. To conclude, let us know, that as we all agree that every Act is of God, so we must take a difference between the action, & the evil that is in the action. The action itself is of God, but the defect or disorder of the action, is from the Instrument, which being corrupt, can itself bring forth nothing but that which is corrupt. If a man spurn forward a lame Horse that halteth down right, in that he moveth and goeth it cometh from the Rider, but in that he halteth, it is from the Horse himself. If a man cut with an evil Knife, he is the cause of the cutting, but not of evil cutting, but the badness of the Knife is the cause. Or as a cunning Musician, that playeth upon an Instrument that jarreth and is out of tune, the sound is from him that playeth, who observeth due proportion of time, and a right order of striking, but in that it jarreth, it is in the Instrument itself. The like we must hold of God's providence over wicked men and Angels, and all their actions, he putteth no wickedness into them, but he ordereth and governeth that which he findeth in them, and bendeth it by his infinite wisdom and power to a far other end then the evil Instrument intended. The whole cause of sin is truly and properly in Satan, and in ourselves.  

Use 2.  Secondly, this Doctrine serveth greatly to comfort us, both in prosperity and adversity, and that for the time to come we should repose our whole hope in God. For seeing all things come to pass by the providence of God, so that not so much as sin itself is committed without his will, it is a great comfort many ways to God's Church and chosen Children. We know that he can moderate, and will moderate the rage of the Devil, and the malice of wicked men, that they shall not hurt or hinder their Salvation. For the Devil is the lords Servant or slave, to work his will, albeit he do it unwillingly and by compulsion. The Prophet David saith, 
c Psal. 16, 8.  The Lord is at my right hand, therefore I shall not slide. And when his Soldiers were purposed to stone him to death, he was in great sorrow and heaviness, 
d 1 Sam. 30, 6  But he comforted himself in the Lord his GOD. If then we cast up our eyes, and behold the providence of God evermore watching over us, we shall not doubt of the love and goodness of God, nor of deliverance to come from his hand, albeit we see no ordinary means, but all things go a contrary way. This made the holy Man job say; 
e job 13, 15.  Though the Lord would kill me, yet will I trust in him. And the Prophet, 
f Psal. 23.  Though thou cast me into the place of Dragons, and into the shadow of death, yet will I fear none evil. The church being in great perplexity and danger in the days of Mordecay, he was not without comfort, he lived not without hope, he ceased not to use lawful means for the delivery of it, he was not at his wit's end, nor despaired of an happy issue, because his heart was grounded and established in the Doctrine of God's providence, as appeareth by his words to Ester: 
g Est. 4, 13, 14  Think not with thyself that thou shalt escape in the kings House, more than all the jews, for if thou hold'st thy peace at this time, comfort and deliverance shall appear to the jews out of another place, but thou and thy Father's House shall perish: and who knoweth whether thou art come to the Kingdom for such a time.  
Again, this providence of God in every thing, teacheth contentation of mind in every estate; yea, in adversity when we lie under the Cross, so that all things go against us; forasmuch as God's providence hath appointed us our lot and portion. When we live in peace, and have abundance of outward means to maintain us; as plenty, riches, health, pleasure, friends, liberty, and such like, we must remember from whom they come, and so be put in mind to be thankful for them, because they come not to us by chance, but by God's providence: so that we must not barely look upon them, nor wholly rest upon them, but behold his goodness and blessing in them. For if we consider that all prosperity cometh from him; as Meat, Drink, ease, peace, and all plenty, who is not pricked forward, and stirred up unto Thanksgiving towards so loving and bountiful a Father? Hence it is, that the Apostle saith, 
h 1 Thes: 5, 18  In all things give thanks, for this is the will of God in Christ jesus. The Prophet Esay, complaineth of the unthankfulness of the jews towards GOD, 
i Esa. 1, 4, 5, 6, 7  I have nourished and brought up Children, but they have rebelled against me: the Ox knoweth his Owner, and the Ass his masters Crib, but Israel hath not known me, my people hath not obeyed me. The Prophet David dealt otherwise, and behaved himself with greater duty, teaching us all what to do, when he saith, 
k Psal: 116, 12  What shall I render unto the Lord for all his benefits toward me? I will take up the cup of salvation, and praise the name of the Lord. But when these outward things, whereby life is maintained do fail us, we must not fail to remember whence famine, war, pestilence, sickness, trouble, and affliction come, that there is no evil in the City which the Lord hath not done.  
Moreover, let us depend upon him for the time to come, assuring ourselves that he will not leave us, nor forsake us. He giveth us every day experience of his mercies, so that by remembrance of benefits received from him, we cannot doubt of his favour toward us. Lastly, this should be a very strong reason unto us, not to be unmeasurably dismayed, nor excessively offended, when offences and great evils break out among us, as oftentimes it falleth out; whereby many are ready to shrink back, and others are much disquieted to see the Church of God so troubled. We are not to think it strange, or to forsake the faith through these scandals: for God would not suffer any evil to come to pass, unless out of that evil he were able to bring good; and out of that sin to bring forth righteousness, to the glory of his great name, and for the salvation of his dear Church. He would never have left Adam unto himself, if he had not determined out of his fall, to gain praise to himself, and to provide better for his people. It is necessary that offences come, but woe to that man by whom they come: Let us not therefore fret ourselves because of the wicked men, neither be envious for the evil doers, for they shall soon be cut down like grass, and shall whither as the green herb. And we must rest, and be resolved assuredly, that God doth not allow or favour their sin, nor purposeth to free them from the guilt and punishment of sin, howsoever he turneth their wicked purpose to a good end. For sin 
l 1 john 3, 4 john 8, 44.  is the transgression of his Law. But God never swerveth nor stayeth from the straight rule of his own will, neither putteth wickedness into man; but as the earth affording sap and moisture as well to the evil trees, as the good, cannot be reproved, because the cause why the evil trees bring forth evil fruit is of themselves and their own nature, or as the Sun that raiseth evil smells, and noisome favours from unsavoury puddles, cannot justly be found fault withal, because the reason thereof is not in the Sun beams, but in those corrupt places; even so, when God disposeth to good ends the sins of men that proceed from the instigation of the Devil, and abide in the ungodly themselves, he cannot be called the cause or author of sin, although by his providence he moveth all things, yea, even the ungodly, that are not able to move or remove themselves.  

Use 3  Lastly, seeing God's providence extendeth to every thing that is, and disposeth it according to his own pleasure, it directeth us in our obedience, & putteth us in mind of a Christian duty; namely, to be patiented in all adversity. If we consider that nothing can befall us, but that which is sent by the fatherly will and counsel of God, who hath always just causes to exercise his children with chastisements, either to try them, or to humble them: we shall learn to submit ourselves to him, 
m Psal: 39, 9  to hold our peace because he hath done it, and to keep silence that we offend not against him. This will keep us that we do not rage's against second causes, that we do not mutter and murmur against God, that we seek not revenge against our enemies. We are ready in sickness to complain, in poverty to repine, in injuries and oppressions to retail and return like for like, and in all troubles to be impatient, and to use unlawful means to deliver ourselves, not attending the Lords leisure; and the reason is, because the providence of God is not learned of us, we cannot depend upon him, we know not that he hath all things in his power to employ them to his glory, and to use them to our good. We heard before, that joseph was sold by his own brethren, & made a servant and slave to the Egyptians. If he had only called to mind the unkind & unjust dealing of his unnatural brethren, could he have retained a brotherly affection toward them? Can he forgive the wrong offered unto him? Can he have repressed his rage, and stayed himself from revenge and recompense, to give them according to their deeds and deserts toward him? But when he lifted up his mind to the Lord, and saw how God had disposed their treachery to another purpose than they meant or imagined, he forgave them their offence, he inclined to mercy, and of his own accord did comfort his Brethren, saying; 
n Gen. 45, 3, 7, 8.  But now be not sad, neither grieved with yourselves that ye sold me hither, for God did send me before you, to save you alive in this land, and to preserve you by a great deliverance: Now then, you sent me not hither, but God himself, who made me a Father unto Pharaoh, & Lord of all his house, and Ruler throughout all the Land of Egypt. So the holy man job, if he had rested in the robberies of the Chaldeans & Sabeans, by whom he was hurt and annoyed, had by and by been kindled with wrath, and set on fire to work revenge; but because he ascended higher, and acknowledged the work of a superior hand, he possessed his soul with patience, & comforted himself with this notable saying, left unto us for our imitation, 
o job. ● 21. & 1, 10.  The lord hath given, & the Lord hath taken away, as it pleaseth the Lord, so is it come to pass. The like we might say of David, when Shemei cursed him, as he fled to save his life, 
p 2 Sam. 16, 9, 10, 11.  And Abishai the son of Zeruiah said unto 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 have I do with you ye sons of Zeruiah? For he curseth, even because the Lord hath bidden him curse David; Who dare then say, wherefore 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 jemini? Suffer him to curse, for the Lord hath bidden him. He knew that God's providence would turn this to the best, & therefore he was ready to forgive the wrong which this wicked man measured unto him. Thus doth the Apostle Peter speak comfortably to the people that gave their consent to the kill and crucifying of Christ whom God raised from the dead, 
q Acts 3, 15, 17, 18.  Now brethren, I know that through ignorance ye did it, as did also your Governors; but those things which God before had showed by the mouth of all his Prophets, that Christ should suffer, he hath thus fulfilled. Such therefore as are malicious, to desire revenge and cannot be entreated to moderate their anger, never understood the Doctrine of God's providence. We have indeed many excellent reasons, and notable Meditations to move us to put up wrongs that are done us, and to root out of our hearts the weed of revenge; and instead thereof, to set the sovereign plant of patience and long-suffering, brought out of the Garden of God, which is the Scripture, that it may grow and flourish among us. And never was there more need of them, never was there less practise of them; for now the manner is, (as one 
r Perk. on Gal. 5, 22.  truly speaketh) a word and a blow, a word and a stab, a word and a Writ. He that hateth his Brother, 
s 1 john 3, 15. james 1, 19  is a manslayer, for rash anger, is the Forerunner of murder, and a degree and step to murder. God is of a patiented Nature, and slow to anger; Christ jesus 
t Math. 11, 29  is meek and lowly, whose example we ought to remember, that we may repress all choler, and so find rest unto our souls: for he forgiveth more to us, than we can forgive to others. The wrath of God hangeth over all their heads that retain wrath; for such as will not forgive, are in danger never to be forgiven, seeing we ask forgiveness, as we ourselves do forgive. It is a property of love to suffer and bear, and it is a note of injustice to revenge our own quarrels; for we take away the honour of God, and make ourselves the parties that receive wrong, the witnesses that accuse, the judges that condemn, and the Executioners that punish, which is against all Law of God and man..  
Lastly, all wrongs done to us by wicked men, come by God's providence, to which we are to submit and subject ourselves, knowing what he is able to do, and what he hath promised to do toward us, even make all things fall out for our comfort and salvation. When Saul persecuted David in the wilderness, and had enclosed and compassed him round, ready to fall upon him, 
u 1 Sam. 23, 27, 28.  there came a Messenger to Saul saying, Hast thee and come, for the Philistims have invaded the Land: Wherefore, Saul returned from pursuing David, and went against the Philistims. They were the means of David's deliverance, but they had no purpose to do him good, or to deliver him out of the hands of Saul, or to free him out of trouble; for their intent was wicked, ambition moved them, malice carried them, revenge furthered them, and covetousness resolved them to go to work, and invade the Israelites. Nevertheless, the Lord used their unlawful act to his own glory, and overruled them to do that which they never dreamt, even to be the Instruments of preserving David, that was near to death.  
To conclude, by all these things it appeareth, that the Doctrine of God's providence, is the ground of all godliness; but where it is denied, the foundation of Religion is pulled asunder. For, until we know and consider, that nothing happeneth by haphazard, but all things are swayed by the determination of the most highest, 
x Psal. 29, 3. & 147, 8. & 136, 25. and 33, 16. and 75, 7. job. 37, 5, 6.  so that a drop of rain doth not fall, a puff of wind doth not blow, a clap of thunder doth not sound, a flash of lightning doth not shine, an Arrow of famine cannot fly, a plague of pestilence cannot destroy, a judgement of War cannot arise without his appointment; we shall never be thankful for his benefits, we shall never be patiented in troubles, we shall never conceive hope of delivery out of our adversities. And thus much of God's providence in the departure of Onesimus out of the house of Philemon, which being evil, God turned it to good as well of him that departed, as of him from whom he departed.  
[That thou shouldest receive him for ever.] Hear we see, that the Apostle to a loss of small continuance, opposeth a perpetual use, that the Master should gain of his servant. For to persuade him to patience in regard of his loss and hindrance, and to prevail with him to be reconciled toward him that had so offended him, and caused his loss; he doth assure him of gain & advantage; namely, that his short departure should recompense him sufficiently, with a continual possessing of him, being assured to retain him for ever. 
Doctrine 2. God taketh from his Servants outward commodities, to bestow upon them greater.  We learn from hence, that God doth oftentimes take away from his servants, many outward and earthly commodities, to the end he might bestow upon them, both more and greater blessings. When the Mother is determined to wean her child, and take away the breast from him, it is not to famish him, but to give him a diet and food that is fit for him. So when it pleaseth God to deny to his servants such blessings as they desire, he recompenseth the wants of them with benefits of a more high and heavenly nature. This we see in the example of Abraham, when he was sent by the calling of God out of his Country, from his Kindred 
y Gen. 12, 2.  and Father's house, there was given to him and his posterity, the whole Land of Canaan; yea, God entered into a Covenant with him to be his God, and to acknowledge his posterity to be his people; so that albeit he wanted the pleasure of his Country, and the delight of his Kindred, yet he gained the friendship and favour of GOD by obeying his calling and commandment. We see this in jacob, he was rob of his son joseph, by the treachery of his sons, and lived 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 joseph himself, he was cast out of his Father's house by his brethren, he was sold into the hands of strangers, he was cast into close prison, he endured many slanders, 
z Gen. 37, 28  troubles, and crosses that fell upon him, but he bore them patiently by Faith, and in the end he was delivered, and became Ruler over 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 advantage. Let us set before our eyes the example of job, he lost his Goods, his Children, his Servants, his Cattle, he became poor, and yet was patienr, 
a job. 41, 10. james 5, 11.  and in the end God made an happy issue of all his afflictions, so that he had them doubled and restored unto him two fold. Our Saviour Christ beateth upon this point, teaching his Disciples, 
b Math. 19, 29 Mar. 10, 29, 30  Whosoever shall forsake houses, or Bretheen, or Sisters, or Father, or Mother, or Wife, or Children, or Lands, for my Names sake, he shall receive an hundred fold more, and shall inherit everlasting life. For when Peter said to the Lord, Lo, we have forsaken all, and followed thee, Christ answered him; Verily, I say unto you, there is no man that hath forsaken Lands or house, etc. for my sake and the Gospels, but he shall receive 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, eternal life. This appeareth farther unto us, in the Parable of the rich Glutton, and poor Lazarus, 
c Luke 16, 20.  one of them was clad in Purple, and fared deliciously every day; the other, lay at the rich man's gate, who was not admitted to his Table, and continued without the doors, who was not admitted into his house: God denied unto him the blessings of this life, but he gave him the riches of faith, and received him into eternal glory. All these places of Scripture, and examples of the godly, teach us, that God denying unto his Children the things of this life, doth it not, because he hateth their persons, or envieth their good, or purposeth their destruction, but rewardeth the lack and loss of bodily things with spiritual; of earthly things with heavenly; of transitory things with eternal; of lesser things with greater.  

Reason 1.  Thus the Doctrine is made plain by these testimonies, but will be made much plainer, if we consider the Reasons following. First, the losing of these outwatd things for a good cause, is as the seed season when we sow our Corn, looking for a plentiful Harvest, as an after blessing. There is that scattereth, and more is increased, as the wiseman speaketh. So the scattering away, and losing of the commodities of this life, and the pleasures thereof, when God requireth it at our hands, and calleth for it, shall be no loss, but a gain; no hindrance, but a benefit; no pulling of us down, but a setting of us up; no undoing of us, but an enriching of us for ever. This is it which the Psalmist setteth down, speaking of the return of the people out of captivity, 
d Psal. 126, 1, 5, 6.  They that sow in tears, shall reap in joy, they went weeping, and carried precious seed, but they shall return with joy, and bring their sheaves. Where he compareth the people going into captivity, to needy Husbandmen, who cast into the ground for seed, that which was left them for succour and sustentation of their life, and returning out of captivity, to reapers which rejoice at the abundance of increase which they find: as if he should say, the jews, who were sad and heavy, when they were carried Captives into Babylon, shall be joyful when they obtain the fruit of their hope, which is a glorious deliverance.  

Reason 2.  Secondly, God is our exceeding great reward, with whom it is an easy thing to bless and increase, to restore and multiply the good things given unto us. When God would comfort Abraham whom he had brought out of Vr of the Caldees, to dwell in the Land of Canaan, he said unto him, 
e Gen. 12, 2, 3.  I will make of thee a great Nation, and will bless thee, and make thy name great, and thou shalt be a blessing; I will also bless them that bless thee, and curse 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 up the breach that his hand hath made, we cannot doubt of his liberality toward us. The poor widow had but an handful of Meal in a barrel, and a little Oil in a Cruze, but they were increased, not wasted; multiplied, not diminished, unto the time that the Lord sent rain upon the earth, 1 Kings 17, 14. Whether therefore we consider, that the loss sustained for Christ's sake, and the Gospel, is rather a sowing then a losing, and a laying up, rather than a scattering abroad; or whether we consider, that God is rich in mercy, and the most bountiful rewarder of his servants; in both respects we conclude, that lesser blessings are sometimes taken from us, that we may have greater supplied unto us, whereby our gain is made better than our loss.  

Use 1  This Doctrine being duly weighed, 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 sustain any losses, or feel any wants, though they be never so great, though we must departed from land and life, yet in this case, it shall be a gain and advantage unto us. For to gain and save where we ought not, is a certain loss. This gain is little, but the loss is great; it is to enjoy temporal things, and to lose eternal; it is a getting of the earth, and a losing of heaven; a getting of substance, and a losing of the soul. Miserable is this gain, and wretched is the lucre that is thus dearly bought & purchased. On the other side, to be content to forsake and renounce all for Christ's sake, shall in the end bring with it assured and perpetual riches. For, what is it that we have not received? It is God that hath made us, & not we ourselves; it is he that hath enriched us, and not we ourselves; and whatsoever we have, whether it be much or little, we have it not of ourselves; and therefore we hold all of him, as Tenants at will, he may re-enter and dispossess us of them when it pleaseth him, so that we must render them up into his hands, when he calleth for them, and be resolute to leave them, when he demandeth them of us.  
Let us not therefore shrink back for fear of trouble and persecution, but set before us the example of Christ, who hath gone before us, 
f Heb. 12, 2.  he for the joy that was set before him, endured the Cross, and despised the shame, and is set at the right hand of the throne of God. The servant must not be above his Master, nor the disciple above his Lord. We must account it an honour to bear about us the marks of Christ jesus in our body. If we be partakers of his afflictions and patience, we shall also be partakers with him of his glory. This is it which he exhorteth us unto unto. Math. 16. If any man 
g Math. 16, 24, 25, 26.  will follow me, let him forsake himself, and take up his cross, and follow me: for whosoever will save his life, shall lose it; and whosoever shall lose his life for my sake, shall find it: for what shall it profit a man, though he should win the whole world, if he lose his own soul? Or what shall a man give for recompense of his soul? Whosoever is not thus persuaded and resolved for the profession of the Gospel, 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 show. So then, howsoever we be afflicted and made sorrowful for a season, yet the time will come, when our souls shall be comforted, and we have our heads lifted up, which blessed day, we ought to attend with all patience, and desire with earnest Prayer.  

Use 2  Secondly, seeing God sometimes depriveth his dear Children of outward and earthly blessings, but rewardeth them with heavenly; it serveth notably to instruct us in the right meaning and understanding of the reason annexed to the fift Commandment, where such as 
h Exod. 20, 12. Ephes. 6, 2, 3.  Honour Father and Mother, have a promise of a special blessing made unto them, that they shall live long upon the earth. Where we see, that godly Children have the promises of this life made unto them. For Godliness 
i 1 Tim. 4, 8.  is profitable unto all things, and hath the promises both of this life, and of the life to come. And on the other side, the fearful judgements of GOD are oftentimes upon rebellious and disobedient Children. The Wiseman sayeth, 
k Prou 30, 17  The eye that mocketh his Father, and despiseth the instructions of his Mother, let the Ravens of the valley pick it out, and the young Eagles eat him.  

Objection  But we see it come to pass many times, otherwise then hath been spoken of; and some will object, that wicked persons, & disobedient Children live long, and contrariwise, good men & obedient Children, do oftentimes die quickly, they prolong not their days to old age, but depart hence in the prime of their youth. 
Answer.  I answer, first touching the ungodly, then concerning the godly. The ungodly indeed do continue long upon the earth, and die full of days, but it is to their farther vengeance, and to heap up wrath against the great day of the fierce wrath of God, and to fill up the greater measure of their sins, that God also may fill unto them the greater measure of his judgements. This we see in Cain, who was tormented with fear of punishment, and gripings of Conscience, and horror of hell, and feeling of sin, which was worse unto him then many deaths. It had been a great benefit to him, if he had died so soon as he had been borne, for than he had not sinned so horribly, than he had not murdered his natural brother so shamefully, than he had not offended God so outrageously; but now, the longer he lived, the more sins he committed, and the greater judgements he deserved, and the heavier tormeats he endured. This we may say of all the ungodly, who commit sin with all greediness, and consequently live to their heavier punishment. But concerning the godly, 
l The reasons why the godly oftentimes die quickly.  he calleth them many times out of this present life betimes unto himself, and provideth far better for them, then if he had given them a long life. For he taketh and translateth them from the miseries of this world, to the joys of eternal life. And it is often good for us, that the Lord take us soon from hence; for as thereby he bringeth us to a better place, so we reap a double benefit.  
First, we are kept from the corruptions of the world, for living in a corrupt air, we are ready to gather infection, and to take the scent as quickly as flax is apt to take the fire. But by taking us from hence into a sweeter dwelling, we are prevented & kept from many sins which otherwise we would fall into. This is it which the Prophet David showeth, 
m Psa. 125, 3, 4  The rod of the wicked shall not rest on the lot of the righteous, lest the righteous put forth their hand unto wickedness: do well, O Lord, unto those that be good and true in their hearts. He knoweth whereof we are made, he seethe our infirmities, & how prone we are to decline after evil examples that are set before us; so that it is a benefit unto us, to go hence before we have corrupted our hearts, and defiled all our ways. Enoch lived in a most dangerous time, when wickedness began to cover the face of the earth, but because he walked with God, he was taken away, that malice should not change his heart. This is 
n 1 Cor. 11, 30 31, 32.  it which the Apostle Paul testifieth. For this cause many are weak and sick among you, & many sleep: for if we would judge ourselves, we should not be judged: But when we are iduged, we are chastened of the Lord, because we should not be condemned with the world.  
Secondly, God dealeth mercifully with his people, in removing them out of this life, that they should not feel the present miseries, nor see the imminent calamities which he knoweth hang over them, and is determined to bring upon the sons of men, and be overborne and swept away by them with others. This we see in the example of Abijah the son of jeroboam that made Israel to sin, who is branded with this note of reproach in sundry places of the holy history, 
o 1 Kin. 14, 16  That he did sin, & made Israel to sin: the Prophet said of this one only good son of this wicked father, that he should die being a child, and all Israel should mourn for him, & he only of jeroboam should come to the grave, because in him there is found some goodness toward the Lord God of Israel in the house of jeroboam. God in great mercy toward him, took him away being a child, that he should not be infected and afflicted. For if he had lived to see the white hairs of his old age, he had been in great danger of the fearful sins of his father's house, & been in great affliction to behold the horrible judgements that were to fall upon that godless and graceless family. The like might be said of 
p 2 Kin. 22, 20.  good josiah, he was gathered betimes to his fathers, and was put in his grave in peace, that his eyes should not see all the evil which the lord would bring on the land. He took him out of this world, before his wrath fell upon the ungodly. This is it which the Prophet Esay telleth us, 
q Esay. 37, 1, 2.  The righteous perisheth, & no man considereth it in hart: & merciful men are taken away, and no man understandeth that the righteous is taken away from the evil to come: Peace shall come, they shall rest in their beds, every one that walketh before him. Lastly, God calleth away his children out of this transitory life, to make them partakers of a blessed life, 
r revel. 14, 13  Seeing they are blessed that die in the lord, they cease from their labours & their works follow them. Neither do the godly lose by this bargain, neither doth God falsify his word, but is better than 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 robbery; but this change is a commodity. If a man promised yard of cloth, and perform an ell; if he promise silver, and pay gold; if he promise to give a cottage, and put him in possession of a Palace; if he promise little, and perform much, he breaketh not his promise, but performeth it with advantage; & thus doth the Lord deal with us, who is not as man that he should lie, nor as the son of man that he should deceive, who ofttimes granteth more than we ask, and bestoweth more than we beg, but never denieth that which he promiseth. If any farther reply, how then is God true in his promises, that promiseth long life in this life. I answer, that all God's promises concerning earthly blessings, must be understood with a condition, namely, so far forth as he shall see them to be expedient for his glory, and our salvation. But so far as long life shallbe a benefit unto us, so far he will give it; but if in his allseeing, and al-serching wisdom he know it to be better for us to die then to live, to be gathered to our fathers, then to continue with our children, he taketh us away, and recompenseth the want of temporal life, with a kingdom of eternal glory. This is it which the Apostle expresseth, 
s Ephe. 6, 2, 3  who repeating this blessing to come upon them that honour father & mother, doth not only say, That thou mayst live long on earth, but addeth, That it may be well with thee, and thou mayst live long upon earth. So then, long life is not always a blessing, for sometimes it is better to leave the world then to live in it; to departed out of it, then to enjoy it. The ungodly man, the longer he liveth, the greater is his sin, and his condemnation for sin. This the wiseman setteth down, 
t Eccl. 8, 12, 13  Though a sinner do evil an hundred times, & God prolongeth his days yet I know that it shallbe well with them that fear the Lord, & do reverence before him: but it shall not be well with the wicked, neither shall he prolong his days, he shallbe like a shadow, because he feareth not before God. Hereunto agreeth the Prophet Esay, 
u Esay 65, 10.  There shallbe no more there a child of years, nor an old man that hath not filled his days, but he that shallbe an hundred years old, shall die as a young man, but the sinner being an hundred year old shall be accursed. Thus than 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, he recompenseth it more fully with a better life, and so he bestoweth a great deal more than he taketh away, and granteth a better measure than he withheld from them.  

Use 3  Lastly, we learn for our obedience when we suffer losses, not to be vexed through impatiency, nor to break out in storming, fretting, and fuming manner against God, but to rest ourselves upon him, being ready to bless his name, & not to cast away all hope & confidence of being restored. It is a worthy saying of the Prophet to Amaziah K. of judah, being like to lose a great sum of money which he had disbursed for the levying of foreign forces, 
x 2 Chr. 25, 9  The Lord is able to give thee more than this. If he see it good & profitable for us, he can and will repay it in the same kind; for who looseth for God's cause, & doth not get? but if he do not recompense earthly things with earthly, he will assuredly bestow upon us such riches as are immortal & immutable, & such a treasure as is eternal, not fading, but enduring for ever in the heavens. A notable practice hereof we have in job, ch. 19 in all his troubles (which were exceeding great) he comforted himself in this, I know that my Redeemer liveth, & that I shall see him in the last day. Sometimes he doth restore in the same kind, that which we have left, & seemeth to be lost: we see in the former example of job what a blessed end the Lord made; so if we will wait with patience, and tarry his leisure, & be content with his works, we shall behold the end better than the beginning. Moreover, we see the merciful dealing of god toward his children, from whom he withholdeth personal blessings. To some he giveth strength of body, swiftness of foot, quickness of sight, readiness of hearing, & aptness of the hand, together with a due proportion & comeliness of every part. But to others, he denieth these things, so that we see some blind, others lame, crooked, deaf, deformed. Notwithstanding, God ofttimes supplieth these wants, and recompenseth these infirmities with a most plentiful measure of better, that is, of heavenly graces. We see this in the example of the blind man mentioned by the Evangelist john, he wanted the sight of his bodily eyes, 
y john 9, 29, 30, 31, 32.  but he had a greater light shining in his hart, & a deeper insight into the doctrine of salvation, than the chief of the pharisees that were accounted the only Rabbis and masters in Israel, so that we may truly say, that the blindman did see, and they that thought themselves to have their eyesight were stark blind. For when the pharisees said of the Messia, We know not from whence this man is, the blind man answered & said unto them, Doubtless this is a marvelous thing, that ye know not whence he is, and yet he hath opened mine eyes: now we know that God heareth not sinners, but if any man be a worshipper of God, & doth his will, him heareth he, etc. if this man were not of God, he could have done nothing. This was a worthy and open confession of the great work of God that had been wrought upon him, wherein he saw more true and heavenly light then all 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 poor man of the one side, & the proud pharisees on the other side, which of them was most blind, and whither of them was a member of the true Church? Surely, God gave a marvelous light of knowledge to his weak servant, that he was not ashamed to confess Christ jesus, according to the measure of grace given him: whereas the blind Pharises were blind, leaders of the blind, & saw nothing. hereupon Christ saith, 
z john 9, 39, 40, 41.  I am come unto judgement 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 unto him, Are we blind also? He answered, If ye were blind, ye should not have sin, but now ye say, we see: therefore your sin remaineth. Let us not therefore despise such as have infirmities or deformities of the body, nor upbraid them with them, which are not in their powers to put away; rather let us take heed of the blots and blemishes of the soul; to wit, of sin, which maketh the greatest scab and scar, and bringeth reproach unto the person. Let us beware of the blindness of the mind, of the hardness of the heart, of the wounds of the soul, and of halting with God. The blindness of the mind is a sin, and the punishment of sin, so that God is offended with it: whereby it differeth from the blindness of the body, which indeed is a certain affliction, but it is no transgression; it is a kind of misery, but no iniquity; it is a cross, but it is no sin. But the inward blindness of the mind is in itself a sin and breach of God's Law, and maketh a man culpable of judgement, and guilty of eternal death: because none is so blinded, but he hath first pulled out his own eyes, and refuseth the light of the Gospel offered unto him 
a Eph. 4, 18.  through the hardness of his heart. Again, this aught to be a special comfort unto us, and to suffice to assuage all grief conceived for the want of earthly blessings, if God have denied unto us the use of one or many of our members, as of our eyes, our ears, our tongue, our hands, our feet, and have made us blind, or dumb, or deaf, or lame, or maimed, let us not be discomforted or sink down under the burden; but rather considering the recompense that he giveth us another way, and the supply that he maketh by spiritual graces, let us humbly give him thanks, 
b Mat. 5, 29, 30  remembering that it is better for us, that one of our members perish, than the whole body should be cast into hell. We see the holy man job, having had great losses and damages brought upon him to his great hindrance and decay in earthly things, acknowledged the hand of God in it, & gave him the glory, saying, 
c job. 1, 21.  Naked came I out of my mother's womb, and naked shall I return thither: the Lord hath given, and the Lord hath taken it, blessed be the name of the Lord. Hence it is, that the Apostle saith, Harken my beloved Brethren, hath not God chosen the poor of this world, that they should be rich in faith, & heirs of the kingdom which he hath promised to them that love him, james 2. If God have made me blind, yet if he have given me the eyes of my mind, to see the mystery of faith in this life, and the excellency of glory reserved for me and all his Saints in the life to come, I have wherewith to comfort me abundantly in the want of bodily sight. If God have made me lame, & to halt with my foot, and thereby want many outward pleasures, that many seek and find; yet if he have vouchsafed this mercy unto me, 
d Gal. 2, 14.  to make me walk with a right foot to the truth of the Gospel, I cannot want sound comfort and inward peace to my own soul. God looketh not upon the person of man, he accepteth no man for his outward form and feature of the body, but looketh upon the grace and garnishing of the heart; so that albeit we be every way deformed, yet if we be thoroughly reform in the inner man, we shall be accepted before him a thousand times more, than such as have the greatest Ornaments of the body, but have nothing to deck and adorn the soul.  
[It may be he departed for a season.] Note here how the Apostle describeth the sin of Onesimus committed against his Master: he doth not aggravate and exaggerate his offence with big & swelling words, to show the greatness of his sin, but doth lessen it by gentle & mild terms whereby he calleth it. His running away he nameth a departing; his absence from his masters house & service, the missing of him as it were an hour. This the apostle speaketh, 
c Theophyl. in Philem.  not so much to assuage the anger of Philemon provoked through the offence of his servant, as to testify his unfeigned repentance, whereby he had buried and blotted out the wickedness which he committed by running from his Master, & by robbing of him. 
Doctrine 3. The falls and sins of our brethren that repent, are not to be increased and amplified with odious & extreme words.  We learn hereby, that the falls & sins of our brethren that repent, are not to be increased with odious and extreme words. Whensoever (I say) we see the fruits of unfeigned repentance in any of our brethren that have fallen into sin, and been overtaken through the weakness of the flesh, we are to bind up their wounds, as careful Surgeons, and to comfort them with the sweet promises of the Gospel; not to revile them, or rail at them, or reproach them for their former falls: we must not speak the most, or the worst, or the hardest of them, but in mildness of spirit mollify the greatness of the sin what we can. This Doctrine is made evident unto us, by many testimonies and examples in the word of God. When joseph saw his 
f Gen. 45, 5, 8.  Brethren sad and grieved with themselves, because they had sold him into Egypt, he comforteth them with the providence of God, whose work it was to have him sent and sold into the hand of strangers, Now than you sent me not hither, but the Lord, who hath made me a father unto Pharaoh, & Lord of all his house, and Ruler throughout all the land of Egypt. This we see in the Lord himself toward job, who reproved him for much weakness that he had showed in the combat and tentation: yet 
g job. 39, 37. and 42, 6.  when he had repent in dust and ashes, and laid his hand upon his mouth, the wrath of the Lord was kindled against his three friends, because they had not spoken of him the thing that is right, like his servant job. The like practice appeareth in Nathan, toward David, whom he reproveth: first covertly and closely under a parable, then openly and evidently he chargeth him with adultery and murder, together with great unthankfulness toward God that had been so gracious to him; but when he repent and humbled himself under the stroke of the two-edged sword of God's word, saying, 
h 2 Sam. 12, 13  I have sinned against the Lord; the Prophet doth no more upbraid him with those foul and filthy sins of committing Whoredom, and shedding of blood, but said unto him, The Lord also hath put away thy sin, thou shalt not die. Thus did Christ our Saviour deal with the woman taken in adultery, even in the very act, brought before him by the Scribes and Pharisees, he preached unto her the Gospel upon her repentance, 
i john 8, 11.  I do not condemn thee, Go and sin no more. The like we see in the Apostles dealing with the incestuous Corinthian; before his conversion, the Apostle chargeth him with fornication, 
k 1 Cor. 5, 1, and 2. Cor. 2, 6, 7.  and Such fornication as is not named among the Gentiles, that one should have his Father's wife, and reproveth the whole Church that they had not put him away from among them: yet when he had confessed his sin, and testified his repentance by his unfeigned sorrow for his sin, the Apostle would have his sin forgiven, and his person comforted, Lest he should be swallowed up with overmuch heaviness. Likewise remembering the Corinthians what they were in the time of their ignorance, thieves, Oppressors, Fornicators, Idolaters, Drunkards, Railers, & riotous persons, by their conversion to the Gospel, and Faith in Christ, they were changed to a better life, and so could no longer be charged by such sins, 
l 1 Cor. 6, 11.  Ye are washed, ye are sanctified, ye are justified in the name of the Lord jesus, & by the spirit of our God. Whereby we see this truth plainly proved unto us, that it is our duty not to aggravate and amplify the sins of such as have repent them of their sins.  

Reason 1.  To this duty we shall be better directed and strengthened in the truth of it, if we mark the reasons. For first, we are not to increase in words the sin of a penitent person, because love worketh softness and gentleness in us, a care of the good name of our Brother, and banisheth all evil surmises & suspicions from us. Hence it is, that the Apostle saith, 
m 1 Cor. 13, 4  Love is patiented. When Peter exhorteth us, that above all things we should have fervent love among us, to the end he may confirm his exhortation, and show that there is nothing more profitable unto the faithful, then to maintain mutual Charity; he bringeth this reason, 
n 1 Pet. 4, 8, Prou. 10, 12.  For Love covereth the multitude of sins. If this love rule in our hearts, & remain among us one towards another, it bringeth excellent benefits, and we avoid innumerable evils. But if hatred bear sway, men in biting and tearing one another, are ready to consume one another, to reproach 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 always to upbraid our brethren, and cast them in the teeth with their former falls, because we must account it sufficient, that they have been checked and teproved by us, or by the mouths of many witnesses. The nature of God himself, is gentle toward us, 
o Ps. 103, 9, 10  that he will not always chide, nor keep his anger for ever. So ought we to deal one toward another. For, if he doth not deal with us after our sins nor reward us according to our iniquities, we should have compassion one toward another. If he know whereof we are made, and remember that we are but dust, we must also learn, that we have all need to be forgiven, as there is no man but desireth to be forgiven. If then it be available to our brethren's good to have them reproved, we ought not to proceed to reviling of them, and railing upon them for those offences which they have forsaken. This is the reason touched by the Apostle, mentioning the transgression and conversion of the incestuous person, who washed away with his tears, the guiltiness of his sin, he saith; 
p 2 Cor. 2, 6, 7  It is sufficient unto the same man, that he was rebuked of many, so that now contrarywise, ye ought rather to forgive him and comfort him, etc. If then, it be sufficient to reprove; then to revile and reproach, is more than sufficient, even superfluous, and unprofitable, and uncharitable, as we noted before.  

Reason 3.  Thirdly, whensoever our Brethren repent, we are bound to testify our forgiveness of them, and to bring a cloak to cover the foulness and deformity of their offence. But so long as we publish them abroad, and proclaim them in the ears and audience of others, it is very plain we do not forgive them: so long as we remember them to their discredit and reproach, we do not cover them. It is that reason which we heard before out of the Apostle, where he instructeth the Corinthians in Christian meekness and moderation toward him that offended and repent that had fallen, and was risen again; and chargeth them to esteem it enough that he was reproved, 
q 1 Cor. 2, 7.  so that now they should confirm their love toward him, and freely forgive him. Seeing therefore, that love covereth the multitude of sins, seeing it sufficeth to reprove the sinner, and that it is a duty belonging unto us, to testify our forgiveness of him that sinneth; we may from all these considerations, as from evident consequences conclude, that the sins of our brethren, committed and repent of, ought not above measure to be stretched and augmented, but rather mitigated and lessened by us.  

Objection.  Before we come to the Uses of this Doctrine, it shall not be amiss, to answer some Objections. First, the Evangelist Matthew, called to be an Apostle, 
r Math. 10, 3.  calleth himself a Publican, for in numbering up the twelve, he mentioneth himself, Matthew that Publican. 
Answer.  I answer, the office of a Publican was no unlawful calling, and therefore not of that Nature that falleth within the compass of this Doctrine that we have in hand. True it is, in regard of the abuse of the Office, the name of the Officer was become odious, 
s Math. 9, 11.  and therefore the Publicans and Sinners are oftentimes joined together. Now their Office was, to be Collectors of the Toll and tribute imposed upon them by the Romans which was as lawful for them to gather, as for the people to pay. Hence it is, that john the Baptist doth not exact of the Publicans that came unto him to leave their office, but exhorted them to beware of bribery & oppressions, 
t Luke 3, 13.  Require no more than that which it appointed unto you. So then, the condition of a Publican, & the procession of a Christian, may both stand together; so that a man converted to the faith, may hold the office, and be called by the Name, without any disgrace of his outward or inward calling.  

Objection 2.  The Prophet denounceth a fearful woe against all those that call 
u Esay 5. 20.  evil good, or good evil; which put darkness for light, & light for darkness. If then, we are to speak of a penitents sins favourably, & not to deal rigorously with a Convert, it seemeth to give liberty to utter a lie, & to smother the truth. 
Answer.  I answer, it is one thing to speak of the nature of the sin, and another thing to speak of the converted sinner. The sin is one thing, but the Conversion maketh it another. When we speak of the Nature of the sin, and the offence against God, we are not to lessen or diminish it; but when we consider it in the person that hath repent, the shame and reproach is done away, so that we may speak of it with all gentleness and mercy toward them.  

Objection 3  The Scripture often mentioneth the unclean life of Rahab, and albeit she turned to God, forsook her filthiness, and joined herself to the people of God, yet she is branded evermore with the name of an Harlot. So the Apostle saith to the Hebrews, 
x Heb. 11, 31.  By Faith the Harlot Rahab perished not with them which obeyed not, when she had received the spies peaceably. In like manner james speaketh, 
y james 2, 25.  Was not Rahab the Harlot justified through works, when she had received the Messengers, & sent them out another way? 
Answer.  I answer, this is not mentioned to her reproach, but spoken to their praise: she is not upbraided with it, but commended, because she had forsaken it. We see hereby, what she was before her calling, she is not reproached with it after her calling. Thus our Saviour speaketh in another place, to the chief Priests and Elders of the people, Verily I say unto you, 
z Math. 21, 31  that the Publicans and the Harlots go before you into the kingdom of God. Where he meaneth, that they were such (as the Apostle speaketh of the Corinthians) but now they had given over that life. Thus he saith of his Miracles that he had wrought, 
a Math. 11, 5.  The blind receive sight, the halt do walk, the Lepers are cleansed, the deaf hear, and the dead are raised up. These men, while these infirmities were upon them, could not be delivered from them; but he showeth what they had been, and what they were: they had been diseased, but now were restored. So in Rahab, the Apostles testify, what she had been, to wit; an Harlot: and what she is, not any longer an Harlot, but a true believer with the people of God. It is added therefore, not any way sounding to her defaming, but to show the greatness of God's compassion, and the soundness of her conversion.  

Use 1  The Uses remain to be stood upon, that the Doctrine may serve to our comfort and instruction. First, we learn from hence a notable point of Christian wisdom, to esteem of all men as they are, and not as they were, according to their present estate wherein they remain, and not according to the condition wherein they lived in times past. It skilleth not what they have been, we must consider what they are. The Apostle reckoning up many horrible sins committed by the Corinthians in the dark night of their ignorance, he saith, 
b 1 Cor. 6, 11  Such were some of you, but now ye are washed, now ye are sanctified. Where we see, he maketh a flat opposition between their former estate before their calling, and their estate after their conversion; and setteth a difference between 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 now are not, because they had repent. The like we see in his affection towards one particular member of that Church (of whom we spoke 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, 
c 2 Cor. 2, 8.  he exhorteth them to confirm their love toward him more and more. We see this offered unto us in the example of God and his elect Angels. When we have sinned against the Lord, and fallen into horrible offences, whereby he is dishonoured, and our Consciences wounded, he sendeth means to turn us from our sins, and is ready to forgive us when we repent; he never upbraideth us with our iniquities that we have forsaken, but accepteth of us as we stand in the state of regeneration. This serveth to reprove two sorts of men: First, such as are so uncharitable and malicious, that they never forget the falls of their brethren, but ever remember them, and reproach them for them. If any of the faithful have suddenly fallen into any sin, it shall always be laid to their charge, and hit in their teeth, and spread abroad from one to another, and be made far greater than it is. Wherein, see the peevishness and partiality of wicked men, who love their own, and bear with a bolster up one another in wickedness. If the ungodly that make a continual practice of sin, and have their whole delight therein, do run out of one evil into another, without touch of conscience, without shame of men, without fear of God, without turning of the heart by repentance: they shall find those that will defend them, justify them, speak well of them, as if they had committed no sin. But if any that are true Believers, have been overtaken by the suggestion of the Devil, and the corruption of the flesh; one fall of theirs shall never be forgotten, it shall always be kept on foot, it shall run in the minds and mouths of profane men, as if it had not been forgiven them: whereas a thousand enormities of lewd and ungodly men are passed over, and never spoken off. The World loveth her own, and speaketh well of her own, even of such as God abhorreth. As for the Godly that desire to please God, it cannot abide them, all their actions are narrowly pried and searched into, and never were they so much hated as in these our days. Seeing then we have to do with such sharp sighted Eagels, that behold all, and more than all that we do, who like deceitful Workmen, are ready to stretch them upon the tender-hookes, and like slubbering Surgeons, spare not to make the wound wider than it is, whereas they ought to seek to cure and heal it: let us look more earnestly into our own ways, and know that we have a thousand eyes fixed upon us, and a thousand mouths that will be opened against us, and ten thousand ears that are prepared to listen to any slanders and surmises that shall be reported of us. Thus shall we take profit and reap a benefit even by our enemies. Thus we see how they are reproved that upbraid men with their sins which they have repent off, and do not acknowledge the change that is wrought in them; not by Men, but by God. He that is truly converted, is made a new man, and hath a new work begun in him, so that his old works are renounced, and no man abhorreth them more than himself, no man is grieved for them so much as himself. If then we truly love our brethren, especially whom we see to be sorry for their sins past, we will think of them with all Charity, we will speak to them with all gentleness, we will have no evil suspicion of them, we will not hinder their good Name: so that when they are evil spoken off by others, we will endeavour to excuse them, to bury their faults, and to save their credit.  
True it is, we must not allow of wickedness, 
d Esay 5, 20.  nor call evil good; but such as have offended us, we must bear with them, and deal with them by admonitions, exhortations, reproofs, & threatenings, labouring thereby to heal them, & to give a remedy unto them. Now, if such be worthy reproof and reprehension, that remember the offences of their Neighbours, which before they have practised, and now have renounced: how much more are they to be condemned, that mock and deride such as have unblamable infirmities, and are blind, or deaf, or lame, or any way blemished in their bodies. The Wiseman teacheth in the Book of the Proverbs, 
e Prou. 17, 5.  That he which mocketh the poor, reproacheth him that made him. So it may be truly said, that whosoever reproacheth his Brother for his blindness, or lameness, or deafness, or deformity, reproacheth God that hath made him so. And who knoweth what hangeth over his own head? Or what judgement may fall upon himself or his? The little Children that came out of Beth-ell, mocked the Prophet, and said unto him; 
f 2 King. 2, 23, 24.  Come up thou Bald-head, come up thou Bald-head. Where we see they scoffed at him for his infirmity: but what followed? He turned about and looked on them, and cursed them in the name of the Lord; and two Bears came out of the Forest, and tore in pieces two and forty Children of them. A grievous judgement fell upon them, notwithstanding the tenderness of their age: and they are made an example unto us, to teach us to beware, that we make not a mock at the miseries of others. It is our duty rather to pity them, and show compassion toward them; to defend them, not to offend them; to comfort them in their affliction, not to lay an heavier burden upon them. This is a notable comfort unto all Parents, when they have Children borne unto them any way blemished and deformed, that they do not therefore cease to love them, that they ought not to be ashamed of them, that they should not neglect the education of them, but rather be the more careful to train them up in the fear of God, which shall more beautify them, than their blindness or lameness shall be able to blemish them. For it may be, that God will give unto us more comfort by them, then by all the rest that have the ornaments of Nature. And if we think them to be greater sinners than other men, because they suffer such things, and have those infirmities, we are deceived. When the Disciples asked Christ concerning the blind man, 
g john 9, 2, 3.  Who did sin, this Man or his Parents, that he was borne blind? jesus answered; Neither hath this man sinned nor his Parents, but that the works of God should be showed on him. So then, these wants that appear in many; as the blindness of the eyes, the lameness of the foot, the deafness of the ear, the baldness of the head, the maymednesse of the hand, the stuttering of the tongue, the crookedness of the body, the deformity of the face, or other defects of nature, are not in themselves sins, but infirmities without blame or blot, which are not to be charged upon those that have them. If we be careful to eschew the blemishes of the Soul, that make us ugly 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 Mortal shall put on immortality; and this corruption put on incorruption, so that we shall be made like unto Christ our Saviour in glory.  

Use 2  Secondly, seeing the faults of Brethren repenting, are not to be exaggerated and increased with odious Names, but rather covered with the cloak of Charity; as Sem and japheth did the nakedness of their Father. It teacheth us to rejoice at their conversion, to foster and cherish good things in them, that are Prosolites and Converts to the Faith. The Scribes and pharisees 
h Math. 23, 15.  Would compass Sea and Land to make one of their Sect and profession: they spared no labour to win them unto them. How much more than ought we to endeavour to encourage all that be coming on, and to kindle good things appearing in them? Our Saviour teacheth; 
i Luke 15, 10.  That there is joy in the presence of the Angels of God, for one Sinner that converteth. Thus it ought to be with the members of the Church, when they see the increase thereof, nothing should so rejoice them, as when an access is made and added thereunto. If the body had long lacked the use of one part, and should see the same restored unto it, would not the rest of the members much rejoice? Yes, no doubt. So when we see one of the Sheep of Christ, that hath wandered far from the Sheepfold, brought home, and following the true Shepherd, we cannot but receive great consolation by it. It is a true saying, that there are many Wolves within, and many Sheep without. Some there are that lurk in the bosom of the Church, which depart out of it, and are found to be indeed no better than Wolves. Others, are for a time out of the Church, and are as savage and cruel Wolves, who in the end are gathered home, and are in the number of the Sheep of Christ. Such a one was Saint Paul, who was a Persecuter: such were many that were the Crucifiers of Christ, yet were the Sheep and Lambs that belong unto Christ. When these join themselves to the Church, and are converted unto the Faith, their former life led in ignorance and blindness, must be forgotten, and we are to rejoice at their conversion.  
Did any of the Church ever reproach Paul with his blasphemy against God, with his oppression of the Saints, and breathing out threatenings against the Disciples of Christ, when once he became a believer? Did any tell Peter in scorn and contempt, that he was a denier of his Master, a Swearer and cursser that he knew him not, after that he had testified the truth of his repentance by the bitterness of his tears, for his weakness that he had showed? Did any object to Noah his drunkenness, or to Lot his Incest, or to Solomon his Idolatry? No man laid any of these things unto their charge, neither were they hated for them.  
Hence it is, that the Prophet Daniel having denounced a great judgement to be accomplished against Nabuchadnezzar, for his cruelty and oppression, saith unto him; 
k Dan. 4, 24.  O King, let my counsel be acceptable unto thee, and break off thy sins by righteousness, and thine iniquities by mercy toward the poor: Lo, let there be an healing of thine error. Where he showeth, that howsoever he grievously sinned and provoked God to wrath, yet if he could repent of his former ways, all his wounds should be healed, and the judgements of God should be reversed and revoked. This serveth to reprove those that regard not the repentance of those that have sinned, nor esteem of them any whit the better. These were the Novatians, 
l Magdeb. Centur. 3. cap. 5.  that gloried of a kind of purity and perfection in themselves, and denied Salvation to those that denied Christ in persecution, and to such as fell into sin after Baptism; yea, albeit they did repent. But God delighteth not in the death of a Sinner, but that he should live. It is our duty 
m Cyprian. epist. 2. lib. 4.  to raise up them that are fallen, and to heal the , after the example of Christ, who will not break the bruised Reed, nor quench the smoking Flax. And if we be commanded to leave ninety and nine in the Wilderness, seeking that which is lost, and bearing it home upon our shoulders: how much are they to be reproved that keep them from the sheepfold that are come unto it, and bar the door against them that desire to enter? The Apostle saith; 
n 1 Cor. 9, 22.  That to the weak he became as weak, that he might win the weak; and he was made all things to all Men, that he might by all means save some. The Lord jesus calleth the Church of Ephesus 
o revel. 2, 5.  to repentance, To remember from whence they were fallen, and to do their first works: Now he would never have exhorted them to repentance, except there had been pardon and forgiveness for the Penitent. If any should say to the Husbandman, follow thy business, till thy ground, plough thy fields, sow thy Corn, but thou shalt see no increase, thou shalt gather in no harvest, thou shalt have no fruit of thy labour: do we think that by this means he could be encouraged or stirred up to labour? Or if the Master of a Ship should bid the Mariners in a tempest and storm to look to their Tackle, and every one to work with his hands in his place wherein he was set, and withal should tell them (when they had done all) that they should neither save the Ship, nor the lives of such as were in the Ship, it were a cold comfort, or rather a certain discomfort.  
In like manner, what should it avail to exhort and excite any to repentance, and to call upon them to turn unto God, when in the mean season, we bar them from salvation, and hedge up the way that leadeth unto eternal life, that they cannot enter into it, albeit they do repent and return unto him? So then, there is greater mildness and moderation required of us, & we must labour to suppress hatred and malice toward our Brethren, If any be suddenly overtaken 
p Gala. 6, 1, 2.  by the snares of Satan, and the subtlety of sin, let us restore them with the spirit of lenity, considering ourselves, lest we also be tempted. Let us not be glad at their falls, nor triumph at the victory which Satan seemeth to have gotten, but rather mourn for them, and help them out of their danger. We are commanded in the Law, when we see the Ass of our enemy to couch down under his burden, 
q Exod. 23, 5.  not to cease or fall to lift him up: how much more ought we to support the weakness, to assuage the sorrow, to bear the infirmity, and to relieve the misery of our Brother? It is the manner of ungodly persons, to make it their daily sport in their devilish meetings, to insult over him, and to leap upon his back with all the reproach and infamy that they can devise to lay upon him. But it skilleth not what such foul mouths do utter, they shall one day reap the reward of their malice, and the penitent person that holdeth his peace, shall find in the end the fruit of his patience.  

Use 3.  Thirdly, it teacheth us for our obedience, to repent betimes, and not to delay the time thereof, but while the acceptable season is to bring forth the fruits of amendment of life. For seeing we are not to make the most, or speak the worst of the falls of our penitent brethren, it serveth as a good encouragement, and a profitable inducement to lead us and guide us unto true repentance, that so our sins may be put away. Sin is as a most filthy Leprosy, but when we repent, we are cleansed of that Leprosy. It is as unsavoury Dung that stencheth the earth, and the evil savour thereof ascendeth up to Heaven; but when we repent, we smell pleasantly, as a sweet perfume in the Nostrils of God. It is as filthy Mire, that soileth the Soul, corrupteth the Body, and spotteth the Garment; but when we repent, the stain and blemishes of sin are put out of his sight, and blotted out of his remembrance. For when God forgiveth iniquity, transgression, and sin; 
r Mich. 7, 19 jer. 31, 33, 34.  he throweth it into the Sea, into the bottom of the Sea, that it may never arise again to our confusion and condemnation, and he remembreth it no more. As far as the East is from the West, 
s Psal. 103, 12. and 32, 1, 2.  so far hath he removed our sins from us, as the Prophet speaketh, so that they are so far taken out of his sight, that they and we shall never meet together. He covereth them, and will not impute them unto us; 
t Col. 1, 21, 22  So that we which were in times past strangers and enemies, are now reconciled, being made holy and unblamable, and without fault in his sight. If then God do cover them when we repent, who are we that go about to uncover them? If he do not impute them, why should we lay them to their charge, who have a discharge from God, who hath canceled the band and handwriting that was against them? If God have washed and wiped away the filthiness of them, why should any man cast the mire of them in their faces again? The most expert and excellent Physician, cannot cure a deep wound & a festered sore, but some scar will remain, and some print in the flesh is left behind: but God so healeth our infirmities, that he taketh away the stain, the guilt, and the punishment, that no token, no mark, no sign of his wrath and indignation ever appeareth to appall us, or dismay us. This is the great love and unspeakable mercy of God toward the broken heart and contrite Spirit. He that hath been an Adulterer, and hath repent of his uncleanness, is no Adulterer. He that hath been a Drunkard, and repenteth of the beastliness and abuse of the good Creatures of GOD, is no longer a Drunkard. He that hath been an Enemy and hinderer of God's word, and now loveth it above Silver and Gold, is no more an enemy, but a friend of the Gospel. He that hath been a Swearer and Blasphemer, and repenteth of his blasphemies, is not a blasphemer. He that hath been a profaner of the lords Sabbaoths, and now is careful to sanctify them, and spend them in holy exercises, is no longer a profane person. True it is, these men have been such, but when they see their sins, hate them, forsake them, are grieved for them, and are departed from them, true repentance is as the Fuller's Soap to wash them, and to make them whiter than the Snow. We must therefore make a great difference, between that which they have been, and that which they are. Shall we say, that he, who is come to man's estate, and hath put away childishness, is still a Babe and Suckling, as Infant and Child, because once he was so? Or shall we say, that he, who is made a Freeman, and had served out his Prenticeship, is a Bondman still, and under the jurisdiction of another, because that once he was so? In like manner, shall we change our brethren to be Children in knowledge, to be the Servants of sin, and Bondslaves of Satan, because they were so in the time of their ignorance, before God gave unto them repentance, that they might come out of these snares wherein they were holden Captives? Nay, I will say more, whosoever revileth and reproacheth him with his Adultery, Idolatry, Blasphemy, Drunkenness, or profaneness, that hath fallen into these offences, but dwelleth not nor delighteth in them, is a malicious enemy, a false accuser, a slanderer and liar against his Brother. The Apostle Peter 
u Math. 26, 69.  denied his Master (as we showed before) he forswore him, and cursed himself if he knew the Man, which he did through fear to save his life. But because he went immediately out of the High-Priests Hall, and wept bitterly, did any of the rest ever upbraid him, and reproach him with Apostasy, with swearing, with cursing, with his infirmity and presumption? All they therefore are led by another Spirit than the Disciples were, who despitefully cast them in the teeth with their sins, which are more odious and grievous to them, then to those that set them afoot, and blaze them abroad to their disgrace.  
This is a great comfort, and bringeth wonderful peace of conscience to all those that truly repent of all their sins past, which they have followed with greediness: seeing, that as God forgiveth them, so he will not have others to charge them with them. For if the Lord and Master of us all remit them, we are not to charge our Fellow-servants with them. If the Prince forgive, upon the sorrow and submission of his Vassal, the Treason intended against his person, shall the subject dare to call him Traitor, seeing the Prince's pardon is the subjects protection and discharge? If the Father forgive the Child his disobedience, 
x Luke 15, 29.  shall the rest of his Brethren speak evil of him, and always keep it in fresh remembrance? If these things were duly regarded and rightly considered of us, we would not lie one hour in our sins, but make haste to be reconciled unto God, that so we may abolish the guiltiness and grievousness, together with the infamy of them. Hence it is, that the Apostle saith; 
y Rom. 6, 19, 20, 21, 22.  As ye have given your members servants to uncleanness, and to iniquity, to commit iniquity, so now give your members servants unto righteousness, in holiness: for when ye were the Servants of sin, ye were freed from righteousness. What fruit had ye then, in those things whereof ye are now ashamed? For the end of those things is death, but now being freed from sin, and made Servants unto God, ye have your fruit in holiness, and the end everlasting life.  
Where he teacheth, that such as continue in their sins, are as dead trees, or as rotten branches that bringeth forth no fruit: but they that are made free from sin, are made the Servants of righteousness. The Tree that hath a long time brought forth no fruit, when once it beginneth to bring forth good fruit, cannot be called an evil tree. The ground that beginneth to yield plentiful increase, cannot be called barren, whatsoever it hath been in times past. So is it with every one of us, we are accounted Trees of righteousness, and fruitful ground, so soon as we lay aside the unsavoury fruits of wickedness. Wherefore, whensoever we hear the taunts and reproaches of uncharitable men, cast out against us for such sins as we have long ago left, let us not be grieved at them, nor sorrowful for them, nor seek revenge against them, but rather comfort ourselves in this, both that God hath given us repentance to see and forsake our sins, which before we made our chiefest pleasure, and that he hath pardoned them in his Son, and will never lay them to our charge, so that he accounteth them as if they had never been committed, and accepteth of us, as if we never had offended him. As for the ungodly, that have sin reigning in them, and never truly repent of heir sin, they may and aught to be charged with their sins, and as we find them in the present time to be, so we may justly account of them, so we may truly call them, and so we may censure them and pronounce of them. For as it is lawful to call a Spade, a Spade: so he that is known to live still in Adultery, may be named and noted to be an Adulterer, and a filthy liver. He that maketh a continual practice of drunkenness, and is resolved to remain in it, may be called a drunken beast, a drunken sot, a drunken companion, and we need crave no pardon if we give him that style. He that regardeth not the hearing of God's word, but liveth in open contempt of God, and of his ordinances, may be justly branded with the reproach of his sin, and may be called the enemy of all righteousness, and the Child of the Devil. We know, that judas through covetousness betrayed his Master, and when he had done, he despaired of pardon and hanged himself: the reproach of this fact and offence, remaineth to this day, and shall never be blotted out, but he is called judas the Traitor, and Son of perdition. Math. 10. 4. Acts 1. 16. 17. And thus the case standeth with all other unrepentant Sinners, that use not the remedy appointed of God to bring them out of the state of damnation, into the way of salvation. Hereupon we see the Prophet Esay, Chap. 1. calleth them 
z Esay 10, 4, 10. and 57, 3.  the Princes of Sodom, and the people of Gomorah, a sinful 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 pharisees 
a Math. 3, 7. john 8, 44.  a brood of Vipers, blind Guides, Hypocrites, such as were of their Father the Devil. This appeareth in the Psalm, where the Prophet speaking of such as hated to be reform, and cast the words of God behind them, saith; 
b Psal. 50, 18, 19, 20, 21, 22.  When thou seest a Thief thou runnest with him, and thou art partaker with the Adulterer: thou givest thy mouth to evil, and with thy tongue thou forgest deceit: thou sittest and speakest against thy Brother, and slanderest thy Mother's Son: these things hast thou done, and I held my tongue: therefore thou thoughtest that I was like thee, but I will reprove thee, and set them in order before thee: O consider this, ye that forget God, lest I tear you in pieces, and there be none that can deliver you. Where we see, he layeth to their consciences their sins, and applieth unto them the judgements of God that did hang over them: so that thereupon he calleth them to serious and earnest consideration of their former works, thereby to draw them to repentance. 
divers sorts of men are reproved.  Hereby are reproved divers sorts of evil and corrupt minded men. First, such as aggravate and augment the sins of the godly, and make those that are no sins, to be taken for sins: and such as are lesser, to seem the greatest of all.  
These are they that broach and belch out of their envious hearts and filthy mouths, and stinking breaths, all the venom that lieth hidden within them against the godly, when they can espy any of them (who have their weakness as other men, and being left unto themselves, cannot but fall) to be overtaken with the frailty of the flesh; Oh (say they) these are the holy men, these are the holy Brethren, these are the godly folk: see, see what they are, none are worse people than they. These men have quick eyes to see their sins, but they are blind and cannot see their repentance. They know what they have committed, but they are ignorant and will not know that their sins are remitted, and that whatsoever the Son of God remitteth, ought not to be retained and remembered of the Sons of men. It is no disgrace to a man to have been wicked and infamous for his offences, if he be throughly changed and altered: for their reformation giveth them more grace and honour with God and all good men, than their former life doth shame and discredit. The Apostle saith; 
c Act. 17, 30, 31.  The time of this ignorance God regarded not, but now he admonisheth all men every where to repent, because he hath appointed a day in which he would judge the World. secondly, they are reproved that lessen the sins of the impenitent, and mollify them with gentle Plasters, thereby heartening and hardening them in their sins, thereby fawning upon them, and flattering them in their wickedness. They are men of the profane World like themselves; and therefore their sins shall be no sins, and their great sins are little motes that cannot be seen. It hath always been a 
d Thucid. lib. 3. Plutarch. in Solom. ovid. Nominibus mollire licet mala.  practice and ancient custom among evil Men, to lessen odious vices, & to abate them with softer and milder terms: and that fraud and fashion was never never more frequent, then where the vice was most common. Thus it is, when thieves are called Taking-men: Covetous persons, Thrifty-livers: Thus Adultery is accounted but a trick of youth; fight and quarreling is named manhood; drunkenness is reputed good fellowship, and Drunkards the only good fellows. Thus is sin extenuated and diminished by those that know not the Nature of sin; and therefore seek to blanch the foulness and filthiness of it, to which they are so continually accustomed. But howsoever these men account of sin, and whatsoever they call it, they shall find that the lessening of it, is the way to increase it, and the diminishing of it, is the means to make it greater. If we would have our sins and offences not to come into account, we must forsake them, and repent of them.  
thirdly, it reproveth such as disclose and reveal a Penitents confession. When our Brethren in the anguish of their Souls, and in a feeling of the horror of sin, have sought peace and comfort at our hands, and have discovered their offences that trouble them to us, as the sick man doth his disease to the Physician that he may be healed: it is our duty to comfort them, not to disgrace them; to conceal them, not to reveal them; to hide them, not to publish them and blaze them abroad, to their disgrace and discredit. True it is, when evil is opened unto us, 
e Alexand. Hal. part. 4. Quest. 28. membr. 2. art. 2. silvest in Confess. 3. nume. 2.  not past, or present, but to be done afterward, as if a man confess his determination and resolution to commit Murders, we are not tied to cover and conceal it, but are bound to manifest and make it known. This showeth the wonderful abuse of the Church of Rome committed in holy things, and things supposed by them to be holy. The Sacrament of the lords Supper is most horribly profaned of them, which being instituted in remembrance of the death of Christ, to assure us of our spiritual communion in him, and of our spiritual nourishment from him, is often received of them to combine them together in wickedness, and to take security thereby one of another, not to reveal the Treasons and Conspiracies that are plotted among them. Thus it is in the supposed Sacrament of Penance, when they would reveal the hidden mischief and poisons of their hearts, to the Priests and jesuits their Confessors, they will seem to do it by way of confession, that so it might be (as it were) locked up and sealed with this Seal, as a secret never to be disclosed and discovered. Thus is confession become nothing else but a cover of Treason and Rebellion. But when our Brethren being afflicted in Conscience, and wounded with the Darts of Satan, and the poison of sin, shall accuse themselves, and confess some heinous sin committed that lieth heavy upon 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 up in despair, when they shall (I say) confess to the glory of God, and the shaming of themselves, the wickedness of their hearts and hands, we are not to utter it to others to their disgrace, but by all means we can to cover it in secret and silence. For as we 
f jam. 5, 15.  are to acknowledge our faults one to another, and to pray one for another: so we are in love to conceal the falls one of another, and not to open them in choler and malice to their reproach.  
Lastly, this reproveth our remissness and wretchlessness in dealing with recusant Papists, the members of the Pope and Popish Church, who because we would not offend them, we speak of them honourably, and give them the Name of Catholics, and honour them with the Title of the Church: whereas we should give them their right, and call them by their proper Names, of Idolaters, and enemies of the Grace of God, and disturbers of the State. We have many among us that are ready to join with them, and to give them the right hand of fellowship, who can be content to mingle together God and Baal, Christ and belial, light and darkness, the Temple of God, and an Idol. But as we believe the Highpriest 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 jesus, who not only have shaken, but razed down the very foundations of Religion, maintaining the worshipping of Images, and the merits of works, by making a mock of Christ's merits and satisfaction, by devising other Mediators, and by presuming to offer him up an unbloody Sacrifice to God the Father. Let us not therefore halt between 
g 1 Kin. 18, 21  two opinions, nor go about to reconcile those things which can never hold or hang together. The false Apostles would join the Law and the Gospel together, the works of the Law, and the grace of Faith in the matter of justification, which can never be, the one destroying and pulling down the other: because 
h Rom. 11, 6.  if it be of grace, it is no more of works, or else were grace no more grace: but if it be of works, it is no more grace, or else were work no more work. So we have those that dream of an union between Christ and Antichrist, but if the Lord be God, follow him; if Baal be he, then go after him. No man can serve both these Masters so contrary one from the other, so that whosoever cleaveth to the one, forsaketh the other.  
Verse 16. [Not now as a Servant, but above a Servant, even as a Brother, etc.] Hear is a singular commendation of Onesimus, expressed by many steps and degrees; the one ascending and climbing above the other. He was not only as a Servant, but above a Servant; not only as a Brother, but a beloved Brother; not only dear to Paul, but much more to Philemon himself. This is so much the more worthy praise and commendation; nay, of wonder and admiration, as the disposition of Servants in those times was lewd and licentious, who albeit they had good and godly Masters, yet they were light-fingered and light-footed, and upon every occasion they were apt to run away from them, 
i Gen. 16, 6.  as appeareth in Hagar that lived in the house of Abraham, when Sarah began to deal roughly with her, immediately she fled from her. Seeing therefore it was so rare a thing among those kind of men, to find any well minded and disposed, the Apostle maketh the more account of him, and would have his Master to make account of him. As if he should reason thus: 

Him, who in Christ jesus is become thy Brother, thou oughtest carefully to tender, and dearly to love:  
But Onesimus is now by his unfeigned conversion become thy Brother;  
Therefore receive him.    
Hear we see the Apostle reasoneth for Onesimus, to have him received and respected above an ordinary Servant, because he was truly converted, 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 us.  We learn from hence, that the more Grace appeareth in any, the more should they be tendered and regarded of us, whether they be Servants, Children, Neighbours, Pastors, People, Wife, Kinsfolk, or Acquaintance. In whomsoever the greatest store of heavenly things is to be found, such as most of all to be loved and regarded; tendered, and respected. The Prophet David teacheth, when the Lord, who had anointed him to be King over his people, should bring him unto the Kingdom, and make him Ruler and Governor over a great and mighty People, what they were that he would most of all regard, and upon whom he would cast his eyes; 
k Psa. 101, 6, 7  Mine eyes shall be upon the faithful of the Land, that they may dwell with me, he that walketh in a perfect way, he shall serve me, etc. Solomon hath many heavenly sentences, and Divine Proverbs 
l Prou. 14, 35. & 17, 2. & 16, 13.  to this purpose: as Chap. 14. 35. The pleasure of a King is in a wise servant: but his wrath shall be toward him that is lewd. So in the 16. Chapt. The righteous lips are the delight of Kings, and the King loveth him that speaketh right things. Likewise, in the Chapter following, A discreet Servant shall have rule over a lewd Son, and he shall divide the heritage among the Brethren. The practice of this duty we see in Abraham, he had a faithful Servant, whom he made the Steward and Governor of his house, and made more reckoning of him, than he did of Ishmael his Son, or of the rest that did attend about him; 
m Gen. 15, 2. and 24, 2.  and therefore purposed to have made him his heir. When he purposed to provide a Wife for his Son Isaac, he called him, and employed him to go to his Country and to his Kindred to bring a wife for him. The like we see in jacob, 
n Gen. 37, 2, 4.  Who loved joseph above all his brethren, because he saw most grace in him. This was in Elkanah toward his wife Hannah, 
o 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 Sons? This appeareth in jonathan toward David, 
p 1 Sam. 20, 17 and 18, 1, 2.  He loved him as his own soul, and made a covenant of peace, and a league of friendship with him, not in any worldly respect, not for any earthly commodity, not to enjoy any temporal benefit (for he seemed thereby to lose a Kingdom) but because he saw the Lord to be with him. So the Apostle writing to the elect Lady and her Children, testifierh; That he loved them in the truth, and rejoiced greatly that he found them walking in the truth. Hereby we see, laying all these testimonies together, the truth of this doctrine, that it is our duty to regard them most, that have greatest grace shining in them.  

Reason 1.  The reasons hereof are plain to inform us. For first, where Grace is, it bringeth blessedness to that society, kingdom, congregation, family, and person; as appeareth by the confession of joseph's Master. Gen. 39 2. 3. whom he served. Now who are more to be regarded, or better to be thought off, than such as are blessed, and cause blessedness to others? The wicked man is accursed of God, 
q josh. 7, 1, 2.  and draweth the curse of God upon the places where he dwelleth, and upon the persons with whom he dwelleth. But such as have found grace with God, and have grace laid up as a precious Treasure in their hearts, do bring the blessings of God to others, and serve to convey them to them, as we see by infinite examples in the Scripture.  

Reason 2.  Secondly, we see that God is most gracious to such as have most Grace in their hearts, he tendereth them as the apple of his eye, and loveth them as own Sons. Indeed he loveth all the works of his hands as they are his Creatures: he maketh his Sun to shine, his rain to fall, his fruitful seasons to refresh them: he hath not left himself without witness among the Infidels, that he might make them without excuse. He giveth to 
r Psal. 144, 13 and 147, 19 & 76, 1.  Beasts, and to beastly men their food, their Corners and Garners are full, and abounding with divers sorts, and their Sheep bring forth thousands, and ten thousands in their Streets: but GOD is specially known in judah, his Name is great in Israel: he showeth his Word and his Statutes among them, he hath not dealt so with every Nation, neither have they known his judgements. As this is the dealing of God toward those that are his, whom he maketh partakers of the secrets of his Kingdom: so it is our duty to follow his example, and to show ourselves like unto him in our brotherly kindness toward his chosen Children, and our beloved Brethren.  

Reason 3.  Thirdly, the more grace appeareth in any, the nearer he doth resemble God, the more evidently doth the Image of God show itself in him. The Image of God, standeth and consisteth, 
s Ephe. 4, 24.  especially in holiness and true righteousness. The ungodly are stamped and marked with profaneness and wickedness, 
t john 8, 44. & 1 john 3, 8.  which is the devils badge and impression. The more they grow in evil, and bring forth the fruits of impiety and unrighteousness, the nearer they come to Satan, and are like unto him. On the other side, such as bear the Image of their heavenly father, must be exceedingly respected and regarded, as the Apostle teacheth; 
u 1. john 5, 1.  Every one that loveth him which begat, loveth him also which is begotten of him. He that loveth the Father, will for the Father's sake, love the Child. And he that loveth God, will (for his sake) love the Child of God. Seeing therefore it is blessedness to every society and Congregation, to have men therein endued with grace, seeing God delighteth to rest among them that seek after grace; and lastly, the more grace is found in any, the nearer he draweth to God: in all these respects we conclude this as a certain truth, that it is our duty to respect them above all others, that have the greatest measure of grace abiding in them.  

Use 1  Let us gather the uses that arise from this Doctrine. First of all, this aught to stir us all up to labour to grow in grace and in the gifts of the Spirit, that thereby we may procure & deserve the love of men. They that grow in grace, are truly to be reputed and accounted gracious. It is noted in Christ, 
x Luke 2, 52.  That he increased in wisdom and stature, and in favour with God and men. When a man groweth in strength of body, it is a sign his meat nourisheth him, and doth him good. So when we profit in knowledge and understanding, in holiness and sanctification of life, it showeth that we are good hearers of the word. Solomon saith in the Proverbs, 
y Prou. 1, 5.  A wise man shall hear and increase in learning: and a man of understanding shall attain unto 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 firmly in the ways of godliness. For there cannot be a better means to keep us from a fearful Apostasy, and to preserve us from a dangerous backsliding, then to go forward in that journey into which we are entered, and to make straight steps to the place of our rest. So long as we walk to the end of the race set before us, there is no fear of fainting or falling backward. But when once we begin to stand still, and do not go forward, our case is to be pitied, we have given room to Satan, and taken the foil, who will not rest there, but take farther hold of us. Whosoever standeth still, and remaineth at one stay in matters of Religion, will shortly turn backward. The heavenly bodies are ever in motion, it is the earth that standeth still at one stay: so such as are heavenly minded, are always going and growing toward heaven; whereas such as think upon nothing but the earth, are so cloyed and clogged with that gross matter, that they cannot move a foot forward to lay hold of happiness. Hence it is that the Apostle exhorteth the Corinthians, 
z 2. Cor. 7, 1.  Seeing we have these promises (dearly beloved) let us cleanse ourselves from all filthiness of Flesh, and spirit, and finish our sanctification in the fear of God. Likewise, writing to the Thessalonians, 
a 1 Thess. 4, 1.  He stirreth them up, and exhorteth them in the Lord jesus, that they increase more and more, as they had received of them, how they ought to walk and to please God. Thus also speaketh the Apostle Peter,; 
b 2 Pet. 3, 17, 18.  Ye therefore (beloved) seeing ye know these things before, beware lest ye be also plucked away with the error of the wicked, and fall from your own steadfastness: but grow in grace, and in the knowledge of our Lord and Saviour jesus Christ.  
This serveth to reprove those that either stand still or go backward, and and are not proficients in the School of Christ, who hear much and learn little; who know somewhat, and practise nothing at all; who think they have gotten enough, and that now they may be idle and slothful. It was not so with the Apostle, who was a better Scholar than these Drones; he laboured evermore to be better & better, as himself testifieth; 
c Phil. 3, 3, 14.  I forget that which is behind, and endeavour myself to that which is before, and follow hard toward the mark, to the price of the high calling of God in Christ jesus. He was not like unto a foolish Runner, who running in a Race for a great price, will every foot be looking back how much ground he hath run and rid, but his eyes were fully fixed upon the mark, considering how far he had yet to pass, and weighing how much he was distant from perfection. It had been better, that we had never made profession of Christ, or been called by his Name, then to stand at a stay, or to start aside, whereby it may be probably suspected, if not rightly gathered, that we never had any soundness in us. Let us therefore 
d Rom. 15, 14.  labour to abound more and more in wisdom, and in all godliness. Whosoever glorieth that he hath so much Grace as he desired, did never truly desire any grace. Whosoever sitteth still, and never intendeth to go forward, shall never come at his journeys end. And whosoever thinketh himself to be good enough, and purposeth never to be better, will presently grow to be worse, and never cease until that he be stark nought.  
On the other side, such as have a care to proceed, and are at the mending hand, though they do it slowly and slackly, though they have many defects and defaults, though they feel in themselves many infirmities and imperfections, yet it is a notable comfort and testimony unto their hearts, that GOD will give them grace to continue unto the end, and to persever in the Faith unto the death. For such do get ground of their enemies, do weaken the force of sin, do strengthen the gifts of the Spirit, and do profit daily in the exercises of Religion which they frequent. Secondly, this reproveth such as regard most of all, and bestow the greatest fruits of their love and compassion, upon the most ungodly and ungracious, which are most unworthy to be respected. For the more men grow in wickedness and profaneness, the less they ought to be loved and liked of us. It is true godliness that should join us in mutual friendship one with another, and unite our affections one toward another. The more godliness appeareth to be in them, the nearer ought our conjunction to be with them. And as they grow in good things, so ought our love to increase toward them. This the Prophet David teacheth. Psalm 15. 4. Lord, who shall dwell in thy Tabernacle, who shall rest in thy holy mountain? 
e Psal. 15, 4. and 16, 3.  He in whose eyes a vile person is contemned, but he honoureth them that fear the Lord. And in the Psalm 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 us, that have no society or familiarity with the faithful, and such as fear the name of the Lord? That think themselves in a Prison or in Hell, so long as they are among them? That can be merry and pleasant among profane Companions, but hang down their heads when they are with the godly, and never rest till they be gone from them. If a Man or a Woman should always delight to be in the company of Bears and Wolves, and to converse among Dogs and Swine, that when you seek for them, you should never find them but among the Beasts, as if they had abandoned the company of reasonable Creatures, we would think them strange bodies, we would wonder at their humours, and be ready to say they were of a wild and wolvish Nature, and (as it were) transformed into the qualities of Beasts, like unto Nabuchadnezzar, who had his understanding taken from him, and his dwelling appointed among the Beasts of the field. Dan. 4. 30. So is it with those that frequent no company but of wicked persons, and use no society with any, but of such as are as blind as beetles, and as senseless as stones, & as brutish as beasts in matters of Religion: may we not truly conclude of them, that they are beastly minded, and like to them with whom they sort, and to whom they resort? The Prophet saith, I am a Companion of all that fear thee: but these may say; I am a Companion of them that forsake thee. He saith; Do not I hate them that hate thee? 
f 2 Sam. 6, 16.  But these men say, Do not I love them that hate thee, and hate them that love thee? They hate the godly in their hearts, and the more grace appeareth in them, the more they despise them; as Michall did David, when she saw his zeal in bringing home the Ark of the Lord into his own City. They esteem more of their dogs and Swine, than they do of the dear Servants of God, bought with the precious blood of Christ, & therefore they say! Oh, these are the little flock, these are Saints, these are holy folks, we are not for their company. But if we belong to God and to his Kingdom, we must of necessity be of the Communion of Saints. And if indeed thou think them holy, thou oughtest to conclude; therefore we are, and must be, and will be for their company. For either we are holy, or unholy; either godly, or profane; either righteous, or unrighteous. If we be not true Christians, we are no better than Devils incarnate: and therefore shall have our portion and reward among the Devils. So then, either they utter those words with a scoffing spirit, and then we leave them to his judgement that will take vengeance of all such taunts that he accounteth cast out against himself: or else they make a fearful conclusion against their own Souls, disclaiming themselves to be Members of the Church, renouncing the sweet society & communion of the Saints, refusing the forgiveness of their sins, and accounting themselves unworthy of eternal life: or else they speak ignorantly, as poor silly blind Souls, who are to be pitied and prayed for, and this all the hurt we wish unto them for all the malice they bear against us, being bold to crave more good for them, than they do for themselves, saying; 
g Luke 23, 34 Acts 7, 60.  Father forgive them, for they know not what they do: Lord, lay not this sin to their charge. Thus we desire God to give them them eyes that are blind, and to open their hearts that have shut them against the truth, and the professors thereof.  

Use 2  Secondly, seeing it is our duty to respect every one of the faithful, according to the grace of God measured out unto him, it is required of all men to look always to the best things in the choice of the companions of their life. We learn not to enter rashly into any near society with such as have not the graces of Gods holy spirit to commend them. When any of us are to seek friends, to match ourselves with a Wife, to entertain Servants, to make choice of teachers, our care must be to inquire after such as have true piety in their hearts, and may yield unto us sound comfort. And whensoever we have made that happy and heavenly choice, we must labour to cherish, to increase, and to strengthen them in all their ways, and for our parts, must delight and rejoice in them above all other. One good Friend, one godly Wife, one religious Servant, is worth ten thousand others, what privileges of the flesh soever they bring with them. Hence it is that the Apostle saith; 
h 1 Cor. 7, 39  The Wife is bound by the law, as long us her husband liveth: but if her Husband be dead, she is at liberty to marry with whom she will, only in the Lord. We see how David among all the Sons of Saul, made choice only of jonathan, to join with him in a strong league of sure friendship, because he knew him to have an upright and faithful hart toward God: These two did take sweet counsel together, and had their souls knit in a fast and firm knot of mutual love. Likewise, concerning the servants of his house that he would receive and retain, he saith; 
i Psal. 101, 6, 7  Mine eyes shall be upon the faithful of the Land, that they may dwell with me, he that walketh in a perfect way, he shall serve me: there shall no deceitful person dwell within mine house, he that telleth lies shall not remain in my sight, etc.  
The Apostle Paul, called to be an Apostle, & teacher of the Gentiles, having converted many to the faith, did take the greatest delight, and reaped soundest consolation in them, he accounted them his Crown, he esteemed them his Sons, he called them his glory, he rejoiced 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 we might say of others, even of whole Churches gained to the Gospel; the more they increased in godliness, 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 love such above the rest, as exceed and excel the rest in the knowledge and practice of true godliness. This affection should be in the Father towards his Children, he should love them most, he should give them most, he should provide and prepare for them most, that have most Religion in their hearts, most grace in their souls, most soundness in their lives. Let them be used best that are best, and find most favour, that show the greatest faith. The Scripture teacheth us, that Isaac had two sons; Esau was the first borne, yet jacob had the blessing. Godliness maketh the younger to be the elder, the second to be the first, the lowest to be the highest, the least to be the greatest; but ungodliness causeth the first borne to be last, maketh the elder to be younger, and easteth down the highest into the lowest room. So we see, that among the sons of jacob, 
k 1 Chro. 5. 1. Gen. 49, 3, 4.  joseph had the double portion, albeit he were the youngest of them all saving one, because the rest of his Children had stained themselves with some gross sin, which did put them out of their proper place, and disinherit them of the blessing.  
This point here to be learned and practised, reproveth two sorts of men, as well such as make choice of such as be wicked, as those that hate them which are good and godly. We must not delight ourselves in those that be carnal and corrupt, albeit they be never so near unto us. Ahab did repose and rejoice himself 
l 1 King. 21, 7 1 Sam. 22. 9 1 Ki. 12, 8, 31  in jezabel against Naboth; Saul in Doeg, against David, when he saw that God was with him, and his spirit departed from himself. Rehoboam made choice of youthful, vain, and vicious Companions, and refused the Counsel of the prudent, and the advise of the Elders, & the friends of his Father. jeroboam made choice of the ignorant multitude, of the scum of the people, and of the Rascal sort, to be the teachers of Israel, and their guides and Governors in the matters of God's worship. It is a common evil to delight in evil company, in profane persons, in idol-shepherds, in carnal friends. The delight that men take in these is vain, and of no value; nay it bringeth in the end Gall and Wormwood, and biteth as a Serpent. If thou delight in thy Wife, Children, Servants, Friends, and Familiars in the flesh, in a worldly and wicked manner, and never considerest from whence thou hast them, nor receivest them as the gifts and blessings of God, that thereby thou mayest have sound joy, and true happiness heaped upon thee, it is extreme folly and madness. What was the end of Ahabs' joy in his wife, in his sons, in his posterity? They were at the last, though multiplied 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 choice of Friends, of Wife, of Servants, of Companions, do never set the Lord before their eyes, who having little grace in their own hearts, make an election of such as are most ungracious and graceless. They desire not to be Companions of such as love the Lord and his Law, but respect riches or beauty, or honour, or such outward Ornaments, as perish with the use, and cannot cleanse the soul. Wherefore, let all superiors know and understand, that it is a duty and instruction belonging unto them, to delight themselves, and set their hearts upon such as are religious and virtuous, and to show their anger and displeasure against those that are faithless, and fear not to offend the Lord with their wicked lives and ungodly behaviour. For this shall be our praise and commendation in the choice of our friends, and in the government of our houses, to follow the example of God our Creator, who is the most prudent and perfect Governor. His favour doth embrace, and his goodness compass on every side, such as faithfully serve him, and sincerely worship him: but his wrath and angry countenance is fierce against those that walk rebelliously in the contempt of his Laws, and live licentiously in the profession of his service. Thus ought it to be in his people that govern in his fear, such as they see fear God they must honour, they must commend, they must encourage, they must countenance; but such as are stubborn against themselves, and stiffnecked against God, they must reprove and reject, they must discommend and discountenance by all means they can. For, all such as suffer disorders and misbehaviour in their charges, without check and controlment, shall find the faults of their Inferiors turn to their own reproach and reproof. The Wiseman teacheth, 
m Prou. 14, 34  that sin is a shame to a whole people, and to a great company; much more than shall it turn to be infamous and ignominious to a house, and to the Master of the house, as we see in Eli and his sons.  
Secondly, it reproveth such as hate and abhor those that show the seeds of Faith, and the sparks of grace, and the fruits of the spirit to be in them. It is an evil (as we heard before) not to prefer and make choice of such as are good; but it is a great deal worse to loath and dislike such as are godly, when they have made choice of them, and brought them home into their own doors. They that have obtained this mercy to find grace with God, do bring the blessings 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 spiritual eyes or hearts to discern it. A Religious and a virtuous Wife is 
n Prou. 31, 10, 11.  a great jewel, her price is far above the Pearls, for she will do her Husband good, and not evil, all the days of her life: and yet many repine and murmur that their wives have so much knowledge, and that they are too zealous in the truth. They never think they bring them to much riches and substance, but if they labour to be rich in God (which is the true Treasure) they think a little to be too too much. They never complain that they are in favour with great men, from whom they may reap a commodity; but if they seek to be in favour with God, from whom every good giving, & every perfect gift proceedeth, they make a scoff and a mock at it. They ought to encourage them, and stir them up to good things, and not hinder them in their course. They ought themselves to teach and instruct them, & not discourage them from learning of others. Thus it is also many times with many Fathers, that pretend a love 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 heavenly. If their Children have embraced the Gospel in sincerity, and seek after the means of their salvation with diligence, they think they are too forward, and fear they will prove too precise, and so make more account of others, that are more lose in life, and profane in conversation.  
This fault was in good Isaac, who preferred his son Esau hated of God, before jacob that was loved of him. So do the Fathers of our times, delight themselves most in their Children that are most lewd, and show least favour to such as most deserve it. And thus it fareth with many Pastors & Teachers of the people, who ought to go before them in soundness of Doctrine, and uprightness of life, and by all means to bring forward such as are coming on, to spur and stir up such as are sluggish, to comfort such as are careful and zealous, and to discountenance such as are open or secret enemies. But how many are there that would be called and accounted faithful shepherds and true Teachers sent of God, who are afraid their hearers should be too forward: like envious Masters, that are loath to have good Scholars, & repine at it to have any profit too much under them. Thus they nuzzle them in ignorance that are blind, they strengthen the hand of iniquity, they encourage evil doers, and discourage those that would feign walk in the ways of godliness. It was the earnest desire of Moses, 
o Num. 11, 29  That all the lords people were Prophets, and that the Lord would put his spirit upon them. If we have this spirit, let us never reproach those with learning too fast, that are under our charge, who ought to be our comfort in this life, and shall be our crown in the life to come.  

Use 3.  Lastly, seeing it belongeth as a special duty unto us, to show our greatest affection to such as have in their heart's most religion, it serveth as a comfort and encouragement to all callings, even the lowest that are among men, to labour after good things, and to seek to serve and fear the Lord, seeing such as are the meanest, and of basest reckoning with many, are respected and recompensed of him. This is a notable encouragement, to consider that God taketh care of us, and requireth of men to do us good. The least member of the body is honoured, and not despised; cherrished, and not contemned; tendered, and not abhorred of us. So it ought to be in the members of Christ's body, which are all dear to him (which he bought with an equal price) and therefore aught to be dear unto us, if we believe ourselves to have our part and portion in his body. Notwithstanding, if through the pride, contempt, disdain, and unthankfulness of men, we find ourselves little regarded, made as a footstool for men to tread and trample upon, & as a ball to spurn at with all reproach, and so scorned for our well doing: let us not be dismayed with this dealing, but consider that the poor servants of God have tasted of the like measure that have gone before us, so that we are not the first that have been thus used, and we are not like to be the last that are in this sort to be abused.  
Mark a little how it fell out with joseph, one that performed the best service, and yet one that received the worst recompense. When he was brought down to Egypt, and bought and sold as a slave, 
p Gen. 39, 1, 2, 4, 5, 20.  or as Ox in the Market from one to another; at length he came unto the hands & house of Potiphar, whom he served faithfully, so that the Lord was with him, and made all that he did to prosper in his hand; his Master put all that he had in his hand, and made him Ruler of his house; nevertheless, not long after, through the false suggestion of his Mistress, and the hasty and overrash credulity of his Master, his good service was forgotten, he is cast in prison, and lieth bound in setters. The like we might say of jacob, who served for his wives in the house of Laban. Who could do better service, or who could show himself a more painful and profitable servant, than he had done? He speaketh it before Laban's face, and doth not whisper it behind his back, he avoucheth it before him, that he might take exception to it, if he had aught to object against it, 
q Gen. 31, 39, 40.  Whatsoever was torn of Beasts, I brought it not unto thee, but made it good myself: of mine hand didst thou require it, were it stolen by day, or stolen by night, I was in the day consumed with heat, and with frost in the Night, and my sleep departed from mine eyes. This duty and diligence did he perform, and yet what was the wages of the work, and the recompense of his labours? It followeth in the next words, 
r Verse 41.  I have been twenty years in thine house, and served thee fourteen years for thy two daughters, & six years for thy Sheep, and thou hast changed my wages ten times. Thus we see, how good and gracious servants have been served in former times before us, and what hard measure hath been rendered and repaid unto them.  
The examples of the Israelites is fit to be thought upon, and worthy to be considered in this case, when they sojourned and served in the land of Egypt, according as the Lord foreshowed unto Abraham, 
s Gen. 15, 13.  Know for a surety, that thy seed shall be a stranger in a Land that is not theirs four hundred years, and shall serve them, and they shall entreat them evil. They never plotted any rebellion, or attempted act of hostility against them, but served their taske-maisters that oppressed them, and laboured in making brick, and gathering straw, and finishing their task, yet they were blamed and beaten, and laden with many sorrows. Let us therefore by all these examples be encouraged, and know that nothing can happen unto us, which hath not fallen out to others that have lived before us, who have done as good and faithful service to their superiors, as we have done or can do, and yet have been evilly entreated, and wrongfully pursued, and cruelly handled, and unjustly rewarded. Let us not suffer for evil doing, 
t 1 Pet. 4, 15, 16. & 2, 19, 20  and as evil doers; but let us suffer as Christians, that so God may be glorified, and we not ashamed of our afflictions. For this is thankworthy, if a man for Conscience toward God endure grief, suffering wrongfully, it is acceptable before him, & is respected of him, albeit among men it go away unrewarded. We herd before of the good service of jacob, of joseph, of the jews; of jacob toward Laban, of joseph toward Potiphar, of the jews toward the Egyptians, and how evilly they were rewarded and recompensed of their cruel and covetous Masters. But they knew they served a better Master in Heaven, who would not suffer them to want the fruit of their labours, nor to lose the work of their hands. Hence it is, that he increased jacob in substance, he brought joseph out of prison, he gave the Israelites favour in the eyes of the Egyptians, that gave them jewels of Silver and of Gold, and sent them not empty away. Thus will God deal with us, if we suffer with patience, and will honour them that are careful to honour him.  
[Above a Servant, even as a Brother beloved.] We heard before how the Apostle commendeth Onesimus to his Master, that he was to be received of him not so much as a servant, as one that was more than a servant; that is, not an Infidel, but a Christian. This point, is in these words declared by the special, or by a word of Relation, a beloved Brother, which was more than a simple servant. For if he had any unbelievers (that were not of the household of Faith) either borne in his house, or bought with his money, they were his servants, but they were not beloved Brethren. But this man converted to the Faith was above the rank and degree of such persons, he was both a Servant and a Brother. True it is, there was great difference between Philemon and Onesimus, between the Master and Servant 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 subject in the Lord; yet we see, how the Apostle in this place is not afraid to call Onesimus his masters Brother, and would not have the Master ashamed to acknowledge it in words, & to show it in his practice. This is not spoken, as if they were natural brethren in the flesh, and descended of one Father, according to the common generation of the rest of the sons of men; but they were Brethren in Christ, partakers of the common Faith, equal in the participation of heavenly graces, alike in the favour 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 son in the Gospel, because he had begotten him unto God by the immortal seed of the word, 
u Verse 19  as we shall see in the words following, where he challengeth as his own, and as a due debt unto him, whatsoever Philemon had.  

Doctrine 5. Although christian religion, do not take away the degrees of persons, yet it maketh us all equal in Christ.  From hence we learn, that we are all of us equal before God and our Brethren in Christ jesus our Lord. Although Christian Religion doth not take away the difference of persons, and conditions before men, but alloweth some to be high, and some low; some above, and others beneath; some to be Masters, and others to be Servants: yet, it maketh us alike and equal before God, inasmuch as it causeth us to be brethren in Christ. This truth hath plentiful confirmation out of the books of Moses, where all the jews, of what quality and condition soever they were, are oftentimes called brethren. The poor are named the 
y Deut. 15, 7, 2 11, 12. & 17, 20.  Brethren of the rich: the Debtor is called the Brother of his Creditor: the Servant is Brother to the Master: the King set over them, must not lift up his heart above his Brethren. This is it which David confesseth in many places of the Psalms, 
z Psal. 22. 22. and 22, 8, 9  I will declare thy Name unto my Brethren: in the midst of the Congregation I will praise thee. And in the 122. Psalm, he wished prosperity, and would procure the good of God's house, for his brethren's and Companions sake. Where we see, that albeit he were the King of Israel, and sat in the throne of glory and seat of dignity above them, yet he refuseth not to cast himself into a common condition with others, and to give them the honour of his brethren. This is it which the Prophets teach every where, 
a jer. 31, 34.  They shall teach no more every man his neighbour, and every man his Brother, saying, Know the Lord for they shall all know me from the least of them unto the greatest of them, saith the Lord. This is it which Christ speaketh to his Disciples, 
b Math. 23, 8.  Be not ye called Rabbi, for one is your Doctor, even Christ; and all ye are Brethren. The like precept the Apostle enjoineth and the same rule he delivereth to the Romans, chap. 12, 16. Be of like affection one toward another, be not highminded, but make yourselves equal to them of the lower sort: be not wise in yourselves. And to the Phillippians, Chap. 2, 3. Let nothing be done through contention or vainglory, but that in meekness of mind every man esteem other better than himself. Again, to this purpose he writeth to the Galathians, 
c Gal. 3, 27, 28  All ye that are baptised into Christ, have put on Christ; there is neither jew nor Grecian, there is neither bond nor free, there is neither male nor female, for ye are all one in Christ jesus. All these Testimonies of the Old and New Testament, do fully and evidently teach us, that howsoever the Gospel permitteth and prescribeth the differences and degrees of persons, that some be Lords, and others bear themselves as servants, 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 partakers of the same hope, all heirs of the same kingdom.  

Reason 1.  And what can be more plain than this principle? First, it is the nature & property of God to accept no man's person. An high place, a noble birth, a comely parsonage, are much respected amongst men, and such persons are highly advanced and preferred. But it is not so with God: for, in his election of us to life, in his calling of us, in his justifying of us, in his sanctifying and saving of us, he respecteth not whether we be high or low, rich or poor, learned or unlearned; he chooseth, he calleth, he justifieth, he sanctifieth, he glorifieth the bond as well as the free; the low as well as the high; the Servant as well as the Master. This is it which the holy man job setteth down, 
d job 34, 18, 19  Wilt thou say unto a King, thou art wicked? Or to Prince, ye are ungodly? How much less to him that accepteth not the rich more than the poor, for they be all the works of his hands. To this purpose the Apostle Paul speaketh, 
e Rom. 2, 9, 10 11. Gal. 2, 6. Act 10, 34, 35 Deut. 10, 17. 2 Chro. 19, 7. Prou. 24, 13.  To every man that doth good, shall be glory, honour, and peace, to the jew 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 he preached unto the Gentiles, Of a truth I perceive, that God is no accepter of persons, but in every Nation he that feareth him, & worketh righteousness, is accepted with him. Seeing then, this is the Nature of God, that he regardeth not the outward appearance and countenance of men, we must know that he respecteth all as equal and alike.  

Reason 2.  Secondly, Christ jesus accepteth all that believe in him as his brethren and members of his body, even flesh of his flesh, & bone of his bones. This is it which he speaketh to Mary Magdalen, after his resurrection, when he had appeared unto her, and manifested himself unto her; 
f john 20, 17.  Go to my brethren, and say unto them, I ascend unto my Father, and to your Father; and to my God, and to your God. Where he showeth, that God is a common Father, & that all the godly are as brethren one to another. Likewise, the Apostle writeth to the Hebrews, 
g Heb. 2, 11, 12  He that sanctifieth, and they that are sanstified, are all of one, wherefore he is not ashamed to call them Brethren, saying; I will declare thy name unto my Brethren, in the midst of the Church I will sing praises to thee. The Lord jesus is infinitely above us, 
h Phil. 2, 6.  who being in the form of God, thought it no robbery to be equal with God, and we are poor, wretched, and miserable men; yet he is ashamed of no man, except we first be ashamed of him. He will deny no man, he will reject no man, except we first do deny and reject him. If then, Christ do vouchsafe to account and accept us as his brethren, we must needs acknowledge an equality and brotherly fellowship among all the faithful that are in Christ.  

Reason 3.  Thirdly, all the godly that are truly regenerate, are adopted to the hope of the kingdom of glory, and are redeemed by the blood of Christ. It is not Gold, or Silver, or Pearls, 
i Psal. 49, 7. 1 Pet. 1, 18.  or the treasures that are in the world, could pay a price sufficient to redeem and ransom our souls; it is the precious blood of Christ alone, that must purchase our peace, as of a Lamb undefiled and without spot. Now, he came into the world to seek and to save that which was lost; he came not to call the righteous, but sinners to repentance. How mean soever our places, how simple soever our persons, how base soever our conditions are, we have 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 far deliciously every day. And as these have redemption by him, so God affordeth to them the means of salvation, as well as the mightiest monarch upon the earth. The poor man hath the word of God offered to him, read unto him, and preached unto him as well as the rich: he hath the Sacraments of God provided for him, as well as for them that are of high place: he may pray unto God as freely, as comfortably, as cheerfully, 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, 
k 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 provision. Though thou do not jet up and down in Silks and Velvets, and hast no gorgeous attire to put on, yet God hath 
l Rom. 13, 14  provided thee a better garment, he giveth thee his own son to put on, and clotheth thee with his righteousness, which shall cover all thy shame, that thy nakedness shall never appear in his sight. So then, seeing God accepteth no man's person, seeing Christ vouchsafeth to call us brethren; and lastly, seeing the faithful have redemption by his blood, it followeth necessarily, that our Christian Religion, and Faith in Christ, do make all persons after a sort equal, as brethren and Sisters of one and the same Father and Family, and joynt-heyres of one and the same Kingdom, that is immortal and never fadeth.  

Use 1  The Uses of this Doctrine are many, putting us in mind of sundry good duties. First, seeing that in Christ, who is the elder brother of the house, we are all made Brethren and Sisters together, having one Father, which is God; one Mother, which is the Church; one inheritance, which is heaven: it is our duty, being nearly joined by so strong bands, and in so fast and firm a society, to love one another, to seek the good one of another; and to cut off all occasions of discord and division that may arise among us. For, shall such as are members of one body be divided one against another? Or shall such as are the dear Children of the same Father, nourish hatred and hartburning among themselves? Or shall such as are parts of the same family, foster malice in their hearts, and follow contentions and emulations, to the ruin 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 we live not together as loving Brethren? Or how shall he call us his children, if we behave ourselves as strangers or enemies one to another? This Brotherly love, is the root of all good duties to be performed; where it is wanting, there is nothing but strife and sedition, and all manner of evil works. This is the old commandment, 
m Levit. 19, 18  That we love our Neighbours as ourselves. This is the new commandment given unto us, 
n john 13, 34  That we love one another. Seeing therefore, there is one body, and one spirit; one Faith, and one Father; one Church, and one Baptism, let us support one another by love, and endeavour to keep the unity of the spirit, in the bond of peace. This is it which the Apostle proveth, when he hath showed, 
o Colos. 3, 11, 12, 13.  That there is neither Grecian nor jew, neither circumcision, nor uncircumcision, Barbarian, Scythian, bond, free, but Christ is all, and in all things; he addeth, As the elect of God, holy and beloved, put on the bowels of mercies, kindness, humbleness of mind, meekness, long-suffering, forbearing one another, and forgiving one another; if any man have a quarrel unto another, even as Christ forgave, even so do ye: and above all these things, put on love, which is the bond of perfectness. When a Controversy & contention arose in the houses of Abraham and Lot among their servants, though there were a great difference and disparity between them, yet Abraham said, 
p Gen. 13, 8. Exodus 2, 13. Acts 7, 26.  Let there be no strife I pray thee, between thee & me, neither between thy herdmen & my Herdsmen, for we are Brethren. This is that whereof the Prophet putteth us in mind, and offereth to our consideration, 
q Psal. 133, 1, 3  Behold, how good and comely a thing it is, Brethren to dwell even together, there the Lord hath appointed the blessing of life for ever. To this purpose the Apostle saith, 
r Ro. 12, 10, 11  Be affectioned to love one another with Brotherly love, in giving honour go one before another; not slothful to do service, fervent in spirit, serving the Lord. It cannot be denied, but many occasions of jars and janglings arise among men, and the more they are given to the world, the more they are wrapped and entangled in them, & the less desire and delight they have to be loosed from them. He that is given to contention, shall always feed himself upon it, and never want matter to keep him in it. But would we know what is the cause of so much hatred & malice that remaineth among us? Hereupon it ariseth, even from hence, that we forget that we are Brethren, and do all look for one and the same inheritance.  

Use 2  Secondly, seeing the Gospel of Christ teacheth us to account ourselves as brethren, albeit it take not away the degrees of persons, & the differences of Callings, it serveth as a good instruction to all Superiors, to use all mildness and moderation, patience and meekness towards those that are their Inferiors, and placed under them, and to teach them not to contemn and abhor them, not to despise and disdain them. For howsoever there be one way a great inequality between them in matters of this world, and in the things of this life, inasmuch as God set superiors above us, in an higher place and requireth subjection, reverence, and obedience of those that are beneath, yet in another respect they are matches and equals, having a like portion in Christ, and a like interest in the means of salvation. We see in many things of this life, the Lord maketh no difference between high & low, between Prince and people. True it is, their food is daintier, but are their bodies stronger? Their attire is costlier, and their apparel finer, but are they kept the warmer? They may have greater help of the Physicians, but can they deliver them from death? They may have a more costly Coffin, a a more sumptuous Tomb, and a greater train following them to the grave, but can these things help the soul? No, no, the Prophet is plain, and experience should make us able to see it, and wise to confess it; they have great names, and high Titles of honour given unto them, 
s Psal. 82, 6.  I have said, ye are Gods, and ye are all Children of the most high, But ye shall die as a man, and ye Princes shall fall like others. If then, there be so little difference in the life, and less difference of the death of rich and poor, of Master and Servant, of Magistrate & Subject, we shall find a greater equality and parity between them in holy and heavenly things. We allow them to be as the elder brethren, but they must know and consider that other are as the younger brethren of the house, and have the same privileges given unto them. For if the Lord jesus be not ashamed to call us all brethren, shall they be ashamed to confess one another to be equal in the matters of our redemption and salvation? Shall the rich man disdain the poor, or the Prince his people, or the Master the servant, or the Freeman him that is bond, seeing the Lord of life, that is equal with his Father in might and Majesty, vouchsafeth to repute us all in the place of Brethren? Hence it is, that he saith in the Gospel (speaking of lodging the stranger in our houses, of clothing the naked with our Garments, of feeding the hungry with our meats, of visiting the prisoners with relief, of refreshing the sick with our comfort.) 
t Math. 25, 40.  Verily I say unto you, inasmuch as ye have done it unto one of the least of these my Brethren, ye have done it unto me. Who are more disgraced and contemned in the world, than such as are Strangers, or Prisoners, or naked & in necessity? Yet these poor contemptible ones are dear in his sight, tender as the Apple of his eye, and acknowledged of him to be his brethren. We are not worthy therefore to be esteemed of Christ, if we regard not such as are in greatest price, and chiefest account with him.  
So then, we must take heed, that we never despise, and deride, and disdain those that are called the Brethren of Christ, nor refuse to embrace them as our own Brethren. This is that use which the Apostle urgeth, in setting down the duties of Masters, 
u Ephes. 6, 9  Ye Masters, do the same things unto them, putting away threatening, and know, that even your Master also is in heaven, neither is there respect of persons with him. Where we see, how he moveth all Masters to cast off all pride and high conceit of themselves, and to Love their faithful servants, as their faithful brethren. It is not far from this purpose, which job speaketh touching his practice and behaviour toward his Servants, 
x job. 31, 13, 14, 15.  If I did contemn the judgement of my servant and of my Maid, when they did contend with me, What then shall I do when God standeth up? And when he shall visit me, What shall I answer? He that hath made me in the womb, hath he not made him? Hath not he alone fashioned us in the womb? Where the holy man commendeth mildness in all Governors, and reproveth the exercise of cruelty toward their servants. He gave them free liberty to declare and debate the matter with him, to allege what reasonable excuse soever they had, considering with himself, that we have one common Creator and maker, and are partakers of the same Nature, and concluding thereupon, that albeit such as are bound to serve us, be of low degree, and despised in the world, yet they nevertheless are our brethren. So then, such as are advanced unto high places, and set in authority over others, are not to trample them under their feet, to despise and set them at nought, to account them as vile persons in their eyes, but to use them with mildness, and to behave themselves in all lowliness, & to rule their houses with all gentleness. We must remember that we have a Master in heaven, so that albeit he hath exalted us on high, yet God standeth above all, and is the Master both of the Master, & of the servant. O that this were well weighed, and wisely considered, and thoroughly learned of all Superiors, that sit at the stern▪ and guide the ship. The higher and greater our places are, the lower and lesser ought our hearts to be. If we be made Magistrates and Masters, and Rulers, to govern others, let us confess they be Brethren with us. This yieldeth a profitable meditation to all Christian Governors, when we behold any of our Inferiors (though they were our bondmen) in any trouble or distress, to think earnestly upon these things. If God have made me never so high, when I see the people pinched with dearth and famine, that they are ready to perish and famish in the streets for want of Bread, I must know they are not Dogs, (though many make no better nor farther reckoning of them) alas, alas, they are my Brethren.  
When the Pestilence walketh in the darkness, and the plague destroyeth at noon day, that God striketh down with his fearful hand; that thousands fall at our side, and ten thousands at our right hand (for he oftentimes maketh havoc, and bringeth desolation into many houses and families) I must think it is no Murrain of Cattle, they are my brethren. When I behold the oppression of the poor, and the grinding of the faces of the needy, that they are eaten up as bread, and sold as old shoes, for nothing; I must have this feeling of their affliction, they are not as Horses or Asses over-laden with their burden (whom yet, if it were so, 
y Exo. 23, 4, 5.  we were bound to pity & raise up, though belonging to our enemy) they are my poor 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 Angels have guarded, and who, together with me, in the last day, shall be glorified. At that day shall God be all in all, when Christ jesus shall abolish all power and authority among men, when Princes must resign their kingdoms, and cast down their crowns at his feet, than there shall be no more Prince and Subjects, Pastor and people, Master and Servant, Father and Son, Husband and Wife. These degrees endure but for a season, which must have end, when Christ shall come to judge the quick and the dead. If God have made me a Master, and committed Servants to my charge, they must not be respected as my Swine or Oxen; they are my Brethren, and therefore I must look unto them in time of their sickness, & use all good means for their deliverance. The Centurion in the gospel is commended, that when his servant fell sick, & was in danger of death, he came to Christ 
z Math. 8, 6.  for help and secure. If a man have a Bullock and beast that is diseased, he will ask counsel, & seek remedy, much more ought we to deal mercifully with our servants which God hath made our brethren, & not to show more mercy to our Cattle for our commodity sake, then to man made after the Image of God for his sake. To conclude, let us from this Christian equality, learn Christian mercy, and know the estate of them that suffer any kind of misery. For what is the cause that we tyrannize over those that are our Inferiors, but because we forget that we are their brethren, and that in this respect they are equal unto us?  

Use 3.  Thirdly, this Title of Brethren communicated to all the faithful, serveth as a comfort and consolation to all Inferiors, and to teach them this duty, that they ought not to grudge, or to be grieved that they are placed in a low estate, as though they were therefore less esteemed and regarded of God. For seeing God hath thus far provided for them to call them their brethren, and to make them equal with those of greater Callings, they are to be contented with their places. It is a great Honour, to be so greatly in his favour, and to be so highly regarded of him, who rejecteth no man for his poor degree, for his low estate; for his mean condition. This is it which the Apostle Paul setteth down, 1. Cor. 7, 21, 22. Art thou called being a Servant? Care not for it: but if yet thou mayst be free, use it rather: for he that is called in the Lord, being a Servant, is the Lords freeman: Likewise also, be that is called being free, is Christ's Servant. Where he showeth, that no man's poor calling should be his discouragement: but this must be his comfort, and bring peace unto his soul, that if he be a true believer, although he be man's servant, yet he is God's free man. And whomsoever the son 
b john 8, 34, 36.  maketh free, he is free indeed. For, we must know, that whosoever committeth sin with greediness, and draweth iniquity as with cartropes, he is the servant of sin, though he were the Master of a family, or the Ruler of a kingdom. And on the other side, whosoever is freed from the bondage of sin, and the slavery of the Devil, he is a right freeman, although he be a Captive, a Prisoner, or a Servant. If we have our part in Christ, we have our part in this comfort, seeing the Servant is saved as well as ●…e Master, if he believe.  
Furthermo●…, we must consider these two things, both that whatsoever our calling be, wherein we abide, whether it be high or low, we have it from God, we are allotted unto it by his appointment, and that he seethe it, and knoweth it to be the fittest place and best calling for us under the Heavens. For, he respecteth in all his purposes, his own glory, and our profit. If he saw any condition of life to be better for us, or a means to further us in our holy faith and salvation, he would not keep us from it, he would not deny it unto us, he would not restrain us of it. It is a spice of the devils poison, which he inspired & instilled into the minds of our first parents, to conceive hardly of Gods dealing toward us, as if of malice or envy he had held us from the greater good, and bestowed upon us the lesser. He came to them in the Garden, and told them, 
c Gen. 3, 5.  That God doth know, that when they should eat of the tree of knowledge of good & evil, in the midst of the Paradise of God, their eyes should be opened, and they should be as Gods knowing good and evil. So when we grow discontented, and dislike our callings which God hath appointed unto us, we begin to be inveigled by the subtlety of Satan, and shallbe always aspiring higher, than God hath judged to be meet for us. Let this serve us, & suffice unto us, that how low soever in our own eyes, and little in the eyes of others, our condition is, yet God hath made them equal with us, and us Brethren with them, to our great and endless comfort. This is that use which the Apostle maketh to encourage and strengthen servants in their duties, 
d Ephes. 6, 5, 6 7, 8.  Servants, be obedient unto them that are your Masters, according to the flesh with fear and trembling, in singleness of your hearts, as unto Christ. Not with service to the eye as men pleasers, but as the servants of Christ, doing the will of God from the hart, with good will serving the Lord & not men, And know ye that whatsoever good thing any man doth, that same shall he receive of the Lord, whether he be bond or free. Whereby he declareth, that the obedience of such as are bond, is no less acceptable to god, than 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. He liketh and alloweth that which is done of the servant, as well as that which proceedeth from the Master: 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 Honours.  

Use 4.  Lastly, seeing God respecteth all alike, and hath made all as one, and as Brethren that are in Christ, it serveth as a reproof, and threatening, and terror, to all drowsy and secure persons, that think they shall escape the judgements 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 saved for their highness, none are condemned for their lowness. Christ jesus accepteth no man for his glory, he rejecteth no man for his ignominy. Let us therefore not bear ourselves bold and confident upon our outward excellency, but stand in fear of his judgements, and prepare ourselves with all reverence and diligence, that we may be found worthy to stand before the great God in that great day of account. For we must 
z 2 Cor. 5, 10.  all appear before him, when he will judge every man according to his works. When we shall come personally before his Throne of glory and seat of judgement, he will have no respect to the Nobleness of our birth, to the greatness of our learning, to the beauty of our faces, to the strength of our bodies, to the largeness of our livings, to the abundance of our Riches, or to any outward privileges and dignities of our persons. Then shall all flesh be gathered together from the four winds, and stand before the judge of all the world. God will respect us as we are, not as we appear to be; not as others have accounted of us, but as he shall manifest us to have been, when the secrets of all hearts shall be disclosed, and hidden things shall be revealed. Then must every man answer for himself, and plead guilty or not guilty, when no pretences, or excuses, or delays shall avail us. Then shall the poor beggar appear without his rags; the rich Glutton without his Robes; Covetous Indas without his bags; Crafty Gehazi without his money; Proud Haman without his Honour; Aspiring Absalon without his Ambition; Murdering Cain without his Weapon; Cunning Achitophel without his Policy. The Kings of the earth must lay down the glory of their Crowns, and the dignity of their Sceptres, the Nobles must renounce the Ensigns of honour, and all persons must set aside outward respects of honour and dishonour, of glory and shame, of favour and contempt. Nevertheless, it is to be observed, that albeit these men must stand before the throne of God, without these respects that they made their chiefest felicity; yet they shall not appear without their cruelty, bribery, treachery, blasphemy, covetousness, & such like impiety, for their evil works shall follow them, & cleave fast unto them. Let us therefore never think to escape, when we shall come naked before the eternal judge, as ever we came into the world, & more naked than we departed out of the world; for whereas some have their Coffins to cover them, others their Tombs to beutify them, and all men their winding sheets to wrap their Carcases in, when the Lord shall descend with thousands of his Angels, they shall not have a rag, or a poor figleaf to hide their shame. Let us seek while we have time to put on Christ's righteousness as a Garment, that we may be able to stand before the son of man, and receive the glory prepared for us, before the foundations of the earth were laid.  
[Specially to me, how much more than unto thee, both in the flesh, and in the Lord.] We have heard how the Apostle accounteth, and how he would have Philemon account of Onesimus; to wit, above a Servant, even as a beloved Brother. In these words, he urgeth him farther, and showeth that he had more cause to respect him, and greater reason to love him then himself had, because he was joined to him by more bands, whereof two he nameth; one of the flesh, as being his servant; the other in the Lord, as being his brother. Paul was moved to respect him, only in regard of the common faith, and therefore he saith; if he were, not so much a Servant as a Brother to him, much more he ought to be so to his Master; not because he was his servant as other servants are, but because he was the Lord's servant, so that he was bound to love him, both for the lords sake, and for his own sake. 
Doctrine 6. The more bands & reasons are given us to care for any, the more we are bound to care for him  Hereby there is offered to our considerations, this Lesson to be learned, that the more bands and reasons are given unto us of God to care for any, the more we are bound to care for him, and to respect him. A professor of the Gospel, is more to be regarded than he that is wirhout: One of the same Nation, more than a stranger; one of our own Kindred, more than another farther from us; a Neighbour, more than one that dwelleth many Miles from us; one of a man's house, more than him that is out of his house; a Kinsman converted to the faith, & become a true and perfect Christian, more than a Kinsman not converted. A Child that hath the sparks of grace in him, more than a Child void of them; a Servant fearing God, more than a Servant in the same family, that doth not fear God, nor regard his word, nor make Conscience of the means of his salvation. Abraham loved Isaac, the son of Promise, having more graces in him, 
f Gen. 21, 9, 10 14. & 25, 5, 6.  more than Ishmael, the son of the bondwoman, and a scoffing wretch, and more than all the Sons of Keturah, to whom he gave gifts, and sent them away. We 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 have stirred for the wicked sinners that dwelled in Sodom, but he armed his servants to recover him out of the hands of his enemies. This is it which Solomon teacheth, 
g Prou. 27, 10  Better is a Neighbour that is near, than a Brother far off. The Apostle teacheth this truth, when he giveth this precept, While we have time, let ut do good to all men, 
h Gal. 6, 10.  but especially to them which are of the household of faith. And in another place, 
i Tim. 5, 4.  If any Widow have Children or Nephews, let them learn first to show godliness towards their own house, and to recompense their Kindred. To this also we are directed in the fift Commandment, when we are commanded to Honour Father and Mother. Whereby appeareth the truth of this doctrine, that it standeth with God's ordinance, to have the most care of those, and to show the greatest fruits of love unto them, to whom we are bound in the greatest and nearest bands.  

Reason 1.  The Reasons being wisely considered, will make this plainly to appear unto us. It is a general sentence delivered by Solomon, in the book of Ecclesiastes, 
k Eccl. 4, 9, 10.  Two are better than one, and a threefold Cord is not easily broken. Wheresoever there are stronger cords to tie us, and more bands to join us together, our Love ought to be the more greater one towards another. Many sticks make the greater Fire, and many strings, the better Music.  

Reason 2.  Secondly, it is a thing very well pleasing in the sight of God, to consider what means he hath afforded to increase mutual love and society, one with another. This is the reason urged by the Apostle, to persuade the Children and Nephews of poor Widows to take care for their Parents, according to their ability, 
l 1 Tim. 5, 4.  Because that is an honest thing, and acceptable before God. Now, we are bound unto them by many effectual Reasons, as it were with bars of Iron, and bands of Brass, to nourish those that have nourished us, that have fed us, that have clothed us, that have begotten us, and brought us into the world, so that we must acknowledge it both right and reasonable.  

Reason 3.  Thirdly, such as break these bands, & cast away these Cords from them, do set themselves against the Doctrine of Christ, and may be sent to school to the Infidels, nay to the brute beasts, which are not void of a certain natural affection. This the Apostle teacheth, 
m 1 Tim. 5, 8.  If there be any that provideth not for his own, and namely for them of his household, he denieth the faith, & is worse than an Infidel. For howsoever they profess the Faith in words, yet in deed and in truth they deny it. But God is delighted with our works, not with our words, and looketh upon the substance, not the show of our Religion, according as the Apostle speaketh, 
n Titus 1, 16.  They profess that they know God, but by works they deny him, and are abominable and disobedient, and unto every good work Reprobate. This profession is vain and hyppocritall, and no more regarded of God, than the leaves of a Tree of him that looketh to find fruit upon it. So then, seeing two are better than one, seeing it is a thing well pleasing with God; and last of all, seeing the Faith is denied of those that regard such as are nearest to them nothing at all, we learn howsoever, we own somewhat to all mankind, and there is a common band that knitteth us fast together, yet where the debt is greatest, there we are bound to pay most, & where the Obligation is straightest, there we are to perform the greatest duties.  

Use 1.  The Uses remain to be considered. First of all, if it be a duty of man toward man, to require most where most is committed, and to yield the greatest love again, where are the greatest occasions to couple and combine us together: then much more are we bound unto the Lord, of whom we have received all, to whom we do own all, and by whom we do enjoy all. We must do homage to him as to our King; we must give honour to him, as to our Father; 
o Mal. 1, 6.  we must yield him fear, as to our Master; we must perform subjection to him, as to our Creator; we must show obedience to him, as to our Lawgiver. He would be holden as a man utterly void of all wit and wisdom, who being indebted unto many men, and owing to some more, and to others less; 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 than he hath, or is able to pay: would begin to pay his debts without difference and discretion, delivering much to whom he oweth little, and little to whom he oweth much; satisfying two bands where he is bound in one only, and regarding only to have one canceled, where many other are required at his hands. Thus it fareth with every one of us; to one, we own one Talon; to another, three Talents; to another, five Talents; but to God we are above all others most deeply indebted; we own unto him, our goods, our good Names, our substance, our liberty, our lives, ourselves, our souls, our bodies, and when we have given him all, all will not serve to pay him, seeing we own unto him more than we have.  
Hence it is that our Saviour saith; 
p Math. 22, 37 38, 39  Thou shalt love the Lord thy God with all thine heart, with all thy Soul, and with all thy mind: this is the first and the great Commandment: and the second like unto this; Thou shalt love thy neighbour as thyself. We see then the order of the Commandments set down by the God of order, that God hath the first place, and man the second; the duties we own unto him, are preferred before the duties we own to our Brethren. And if we mark the Lords prayer, and the order which we are taught to observe in our Prayers and Petitions, we shall find 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 Chains are stronger, the bands are faster, and the reasons are firmer to bind us, and knit us unto God. In him 
q Acts 17, 28. and 14, 17.  we live and move, and have our being. He sendeth Rain and fruitful seasons, he filleth our hearts with joy and gladness. He made us, and not we ourselves, he made us of nothing, and when we became deformed, he reform us. He hath written his Laws in our hearts, and our sins and iniquities he will remember no more. What wrong and injury hath the Lord done us, that having received so many pledges of his favour, and sealed so many bands, acknowledging the infinite debts that we own unto him, we should prefer Dust and Ashes before him, and set up proud flesh in disgrace and despite of him? We see what mighty and weighty reasons we have to magnify him above all Creatures in Heaven and Earth, and to advance him above all excellency that is in man, whose breath is in his Nostrils: and yet who is it that giveth him his due, and doth not extol the Creature above the Creator, who is blessed for ever?  
True it is, every man will pretend love to God, as to him that hath elected him, created him, redeemed him, called him, adopted him, justified him, sanctified him, and preserved him. But do we love his word above our own pastimes and pleasures? Our Saviour saith; 
r john 14, 23.  If any Man love me, he will keep my word, and my Father will love him, and we will come and dwell with him: he that loveth not me, keepeth not my word. If then we prefer the following of our own vanities before the hearing of his truth, we plainly bewray the hypocrisy of our hearts, and show that our love is fastened upon the Earth. We will all seem to love the Lord, and his word, lest all men should condemn us, and cry shame of us: but this our love continueth no longer, then till some profit or pleasure round us in the ear, and come in comparison (as it were) to be weighed in the balance together; then farewell God, and his Word, and his Sabbaoths, we will none of them, so long as we have the other to follow after. What is more common in continual practice then this? Will not a drunken Feast, a riotous company of profane Fellows, sooner draw us to their Lure, than a conscience of our duty to God to keep us at home, to attend to his ordinances for the salvation of our Souls? Every man almost can say the Commandments, and pronounce the words, but they consider not the meaning of them, and how large they are. They know the Law; 
s Exod. 20, 3.  Thou shalt have no other Gods but me: and they would complain of the injury done them, if they should be charged to break the same. Nevertheless, if we love the World more than we love God, or delight in our Riches more than in his Worship, if we trust in the Creature more than in the Creator, or if we fear men more than God, we offend him, and transgress his Commandment. Let us now consider with ourselves, how deeply we are indebted unto God, and remember that we own many duties unto him: he hath given us much, so that he may require much of us again; he hath bestowed many blessings upon us, and therefore he looketh for the greater service at our hands.  

Use 2  Secondly, seeing the Band and Obligation, is much more powerful and astringent to some, then unto others (albeit we are required and charged to love all men as they are men, and to wish well unto them) according to the divers degrees whereby they are coupled together, both by the sense of Nature, and by the commandment of God, it serveth to reprove sundry abuses, and to meet with many disorders that are most rife and common among us.  

The first reproof.  First of all, it reproveth the blind superstition, not only of elder times, but of the present days wherein we live, and the wicked sniftes of Popish Monks, which being wise in their Generation, would persuade it as meritorious to foolish and sinful men, to give away all their Lands and possessions, and means of maintenance from their Children and Kindred, and bestow them upon the feeding of idle Drones, and unprofitable Beasts, that live by the sweat of other men's: labours to this end, to say Masses for the quick and the dead, and to pray for the puling Souls that languish in Purgatory. For such as was their cruelty over men's bodies, and their Dominion over their consciences, and command over their goods, that the poor people have been, and at this day are besotted and bewitched by them, that they are ready to give a thousand Sacrifices of Rams, and ten 
t Micha. 6, 7.  thousand Rivers of Oil, and to forego their first borne for their transgression, even the fruit of their body for the sin of their Souls. The spiritual consenage and deceit of the fraudulent jesuits as greedy Cormorants, is notorious and famous, or rather infamous in this kind and case whereof we speak, who make haste to the sick person that is rich (as the Eagle flieth to the Carcase) to make a prey of him, 
u See the Quod lib. and other Books of the priests, for this purpose.  and the Priests themselves, grieving that such a fat Morsel should go by their mouths, and so great a booty should escape their hands, have lamentably complained of their bribery, hypocrisy, cruelty, and iniquity. These are they that eat men's sins as Bread, and regard not to damn their Souls, to fat their own Bodies, and fill their own pusres.  

The second reproof.  Again, this reproveth the impiety and unnaturalness in men that regard not their own flesh, nor have a respect to their own Kindred, but are strangers from them, unkind unto them, and void of love toward them. The Apostle prophesieth and complaineth, that in the last days shall come perilous times, 
x 2 Tim. 3, 1, 2, 3.  when men shall be cold in Charity, and destitute of natural affection. He would be accounted a stark fool that would seem to show compassion to feed another, and yet starve his own body; to be liberal abroad, and miserable at home; to see other men's miseries, and to take no notice or knowledge of his own; to quench the fire kindled in another man's house, and to suffer his own to be turned down stick and stake, and nothing left to cover his head, and to give him shield and shelter from the wind and weather.  
So standeth the case with all such as open their hands to those that are far off from them, and turn away their eyes 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 joseph, 
y Gene. 47, 12.  when he lived in wealth, and jacob was in want: he was stored with plenty, and his Father tasted of scarcity, he gave him Corn 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 travailed for them both, 
z Ruth. 2, 6, 14 18.  she gleaned and gathered after the Reapers among the sheaves, and what she left when she was sufficed, she reserved it, and brought all home to relieve and refresh her old Mother. These examples are agreeable to the rule, and these practices are answerable to the prccept of the Apostle, requiring of Children and Nephews to recompense the kindness of their Parents. When Christ our Saviour was upon the Cross, he showed his godliness toward his Mother, and committed her to the Disciple whom he loved, himself being ready to leave the World. For when 
a john 19, 26, 27.  he saw his Mother and john standing by her, he said unto his Mother; Woman, behold thy Son: then said he to the Disciple, Behold thy Mother, and from that hour the Disciple took her home unto him. It is the duty of Children to honour their Parents, not only by obedience, but by maintenance; not only by reverence, but by recompense; not only by subjection, but by thankfulness for the benefits that they have received. If they be hungry, they must feed them; if poor, they must relieve them; if in necessity, they must help them; if weak, they must Minister unto them. For if this must be performed to Strangers, much more to Parents? There is nothing more just than this kind of duty, because the light of Nature teacheth, to requite one good turn for another, and to do unto another, as thou wouldst have him do to thee. Wherefore, to deny the performance of these duties, is unnatural and inhuman: but to break out into the contrary practices, is monstrous and beastly. Absalon 
b 2. Sam. 15, 10, and 20, 1.  conspired against David, Sheba the Son of Bichri, a man of jemini conspired against David, both of them raised Israel against him, and blew the Trumpet of rebellion. Both the persons were wicked, both their practices were devilish, both their punishments were just and righteous. But if we consider the manner of the offence, by the condition of the offender, and weigh the persons in a balance by the several bands, whereby one was tied above the other, we shall easily find that the sin of Absalon did exceed, and his fact was more odious and hateful in the sight of God and man. For Sheba indeed rose up against his Liedge-Lord, and lawful Prince. But Absalon ought to have showed himself as a Son, as a Servant, as a Subject, and to have acknowledged David his Father, his Master, his Magistrate. He was the Lords anointed to them both, and therefore they should have been afraid to lay their hands upon him, or to set themselves against him, or to take away the Crown and Kingdom from him: Nevertheless, Absaloms' attempt was accompanied with a multitude of offences, 
c Cicer. paradox. 3.  he wronged him that had begotten him, that had nourished him, that had nurtured him, that had honoured and advanced him, that had given him life, and all things appertaining unto life. All these bands, that aught to have been as a strong Cord or Cable, never to be untwisted, and as a Chain of Iron, never to be broken, he rend in sunder as a thread of Tow is broken when it feeleth the fire, and therefore as the fault was most foul, so his fall was most fearful, according to the saying of the Wiseman; 
d Pro. 17, 13.  Whosoever recompenseth evil for good, evil shall not departed from his house. Thus than we see, that such as contemn their Parents, and refuse to help and secure those that GOD hath made nearest unto them, and so bound them in a greater band, do commit the greater sin, and plainly declare that their hearts are void of natural affection.  

The third reproof.  Thirdly, this Doctrine reproveth those, that where most causes and reasons concur and meet together to urge them to their duty, do not make use of them, nor bind themselves more closely and straightly with them, nor show more kindness being moved by them, so that the greater and more the means are to tie them in affection one to another, the less many times their love is. This may be made plainly to appear unto us, if we consider the particular practice of the people toward their Minister, and the general behaviour of one of the faithful toward another. God hath bound the people to their own Pastor, by a straighter and nearer conjunction, then to the Shepherds of other Folds, because they have a greater charge of their Souls, and must give an account for them to the chief Shepherd of the Sheep: and yet we see they are most bitter and violent against them, because they reprove their sins, and discover their corruptions, that they themselves may see them and forsake them, and God may forgive them. Shall the sick person hate the Physician because he showeth him his disease, and offereth his help & best endeavour to cure it? In like manner, shall we be spitefully entreated and cruelly handled, and mortally maligned, that wish them the greatest good, show ourselves their best friends, deal faithful with their Souls, and labour to bring them to eternal happiness? This is it which the Apostle speaketh to the Galathians; 
e Gal. 4, 16.  Am I therefore become your Enemy, because I tellyou the truth? Thus also the Prophet jeremy complaineth, 
f jer. 18, 20.  Shall evil be recompensed for good? For they have digged a pit for my Soul: remember that I stood before thee to speak good for them, and to turn away thy wrath from them. We pray for them, we stand in the gap, we exhort and admonish them, we desire to cure them of those sins, that fight against their Souls to destroy them.  
Secondly, we are to draw from hence a general consideration, that as God hath called us with an holy calling, into the bosom of the Church, so he hath linked the faithful in love one to another, and yoked them together with the sweet yoke of his Gospel: and yet how many are there that profess the name of Christ, and will needs be accounted true Christians, that cannot abide the Children of God, but hate them with an unfeigned hatred, and account them as their Mortal enemies? If we should see a man rage against the members of his own body, 
g Mark 5, 5.  and strike himself with stones to the wounding of the flesh like the man possessed, would we not seek to bind him with Chains, and say he were mad and out of his wits? So likewise, if we be in Christ, we have him as our head, and are members one of another; and therefore such as nourish the passions of hatred as Coals of fire kindled in their breasts, are out of their right mind, as men distracted and beside themselves. No man ever yet hated his own flesh, but nourisheth 
h Ephe. 5, 29.  and cherisheth it, even as the Lord doth the Church. We have many effectual means and strong reasons to join our affections one to another, 
i Ephe. 4, 4, 5.  There is one Body, and one Spirit; there is one hope, and one inheritance; there is one Faith, and one Baptism; there is one God and Father of all, which is above all, and through all, and in us all: These are so many bands to hold us together; if we pluck these Chains asunder, and break the Fetters in pieces, that no man can tame us nor bind us, we are not living but dead members, and offer violence to our own flesh. The single knot of nature ought to be sufficient to knit us one to another, and the least thread of natural conjunction of our human Nature, aught to sew us together as a Garment fitted for our body: how much more when many occasions meet together, which should establish brotherly love to continue among us?  

Use 3  Thirdly, seeing coupling of many reasons together, and the meeting of many good respects in one, giveth the more cause of joy and gladness, of loving and caring one for another, it giveth a profitable instruction to all Children and Servants, and other inferiors to perform the duties of honour and reverence to their Fathers and Masters. If there were no other means, this were a sufficient means to make them tractable and attentive to the words and directions of their Fathers and Masters, even because they are their Fathers and Masters. For this includeth many reasons, and joineth them in nearer bands, than they were tied together before, and detecteth them of a greater sin, and maketh them guilty of a greater judgement. When it pleased God to open the mouth of baalam's 
i Num. 22, 28.  Ass, to reprove the foolishness and wickedness of that false Prophet, it was his fault not to hearken, nor give heed to that which is spoken unto him. When God instructeth us by the Creatures which are the common Masters of all mankind, we must learn the invisible things of God by them. When the Wiseman passed by the field of the slothful, 
k Prou. 24, 30, 31, 32.  and by the vineyard of the Man destitute of understanding, which was grown all over with Thorns and Nettles: he beheld and considered it well, he looked upon it and received instruction. But when the Lord chooseth one to speak unto us, and to inform us in his ways which hath been the Instrument of our life and being, of our peace and welfare, of our good and salvation; we ought to have more respect to his person, and to his persuasion, as he is a more honourable Messenger, and as his words do proceed from greater love and kindness toward us. This serveth greatly to reprove all rebellious Children and contemptuous Servants, which dislike and distaste the holy instructions and informations of their Fathers and Masters. If they receive any temporal commodity from them, this doth relish well in their mouths, but they regard not their counsels, they will none of their instructions. These are wicked Children; these are ungodly Servants. An evil Child, is but half a Child; an evil Wife, is but half a Wife; an evil Servant, is but half a Servant; an evil Subject, is but half a Subject. The godly and gracious Child, is a Child indeed; a godly and gracious Wife, is a true Wife indeed; a godly and gracious Servant, is a right Servant indeed; a godly and gracious Subject, is to be accounted and acknowledged a true Subject indeed. For as there are degrees of conjunction of mankind one to another, which are are as certain steps, whereby we climb up to the society and mutual love of others; so the more steps and degrees there are, the greater ought our love to be. To be a man created after the Image of God is one degree, and challengeth love from us to be performed toward him.  
To be joined in a Political or Domestical knot; to wit, in the Common wealth, or in the private Family (as the Prince and Subject, the Father and Son, the Master and Servant) is another, and a nearer degree, and aught to be the cause of farther love. But if to these natural and civil respects, there be added a spiritual Communion in Christ, which is the best band, that bindeth faster than all the rest, whereby the Subject is made his Prince's brother; the Child, his Father's Brother; and the Servant, his masters Brother: this requireth a more faithful and fervent love, and a farther degree of our affection toward them. On the other side, if the conjunction between them be only in the two former considerations, there can be no true and sincere love between them, albeit they be so closely tied together: no, although they be Fathers and Children, Husbands and Wives, Masters and Servants, Princes and Subjects. For where Christ jesus is not, there can be no singleness and soundness of the Soul; whosoever loveth not in the Lord, he cannot love from the heart: and where there is no true piety, there can be nothing else but hypocrisy, which is the bane and poison of true love. Hence it is, that he which hath an evil Servant, doth not in truth possess him, he hath an interest and propriety in the least part of him: he may have his hands, but he cannot have his heart. So the Apostle showeth, that while Onesimus was a wicked man, and an unbeliever, his Master Philemon could not commodiously use him: he wandered therefore a while from his House, that by changing of the place he might be turned into another, and return a new man; before an unworthy Servant, but now a profitable Servant; nay, a beloved Brother, made near, and after a sort equal with his Master through Faith in Christ.  
Whensoever therefore Kings and Princes, Fathers and Masters, being believers, have under them, and belonging unto them, such as are unfaithful and unbelievers, they cannot promise to themselves that they have the whole rule and command over them. This appeareth evidently in the Popish sort, that believe the Doctrine of the Council, or rather Conventicle of Trent, if one that professeth the Gospel have a Wife, or Child, or Servant, embracing that falsely named Catholike-Religion, that rest upon the deceivable errors of the Priests and jesuits, and all of them upon the decree and determination of the Pope; he cannot make his accounts (except he account amiss) that he hath full power over them, or the rule of their lives, or the love of their hearts. We see it oftentimes come to pass in Subjects adhering to the dregs of Popish superstition, that notwithstanding the bands of fidelity and allegiance, whereby they are obliged to their Princes, they break out into actions of open Rebellion, and seek the subversion of King, and Country, and Religion. If then a man would have an absolute and Sovereign command over his Inferiors, and be assured to have a whole and entire Wife, that his heart may trust in her, and her heart rest in him: if a man would have a dutiful Child, and a faithful Servant to do his will, and perform service unto him for conscience sake, he must make choice of such as have in them the fear of God, the Faith of Christ, the gifts of the Spirit, the love of Religion, the desire of instruction, and the care of salvation. If these be wanting, never think their affection can be firmly settled toward thee: but upon every occasion it will be easily removed from thee. It is the surest and fastest knot that Christ knitteth, all other bands will quickly be broken and loosed.  

Use 4  lastly, seeing the increase of many bands meeting together, doubleth and trebleth the care and love one toward another, so that where the smallest number of means is found, there also is found the smallest love: and where the greatest number of occasions concurreth (as it were) on an heap, there ought to be the surest knot of friendship and amity: it should put all superiors in mind of a necessary duty, to be careful to instruct those that belong to their several charges and jurisdictions, that so they may tie them with a surer knot to themselves, and have the better service at their hands. For seeing they are nearer coupled unto them that are under the reach of their authority, or the roof of their houses, then unto the rest of mankind: they ought to have a greater respect unto them, and bear a dearer love unto them, even unto their bodies, how much more unto their Souls? But we cannot better testify our love unto them, and show our care over them, then by making known unto them the works of the Lord, and the ways of salvation. If we be commanded to 
l Heb. 3, 13.  Exhort one another while it is called to day, and to stir up one another to good things, 
m 1 Thes. 5, 14  if we must admonish them that are out of order, and comfort the feeble minded; how much more are we bound in conscience to perfect it to those that depend upon us, and are nearer unto us? It was the first and principal care of all the godly Kings that had true Religion in their own hearts, to provide for the instruction of their subjects. 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 
m Ephe. 6, 2, 4  To obey their Parents in the Lord: so he commandeth Parents, to bring them up in the instruction and information of the Lord. Thus godly Masters have used all diligence to bring their Servants to have a desire of Religion, and a love to the exercises of piety; whereby oftentimes such a good work hath been wrought in them, that they have accounted their Masters as second Fathers, and as spiritual Fathers, & confessed themselves more bound in all duty to them, then to their natural Parents, having learned that to the glory of God, and the salvation of their Souls by their masters instruction, which they could never understand by their Father's education. They have confessed themselves to have gained more by such a service, then if a large portion, a rich inheritance, and great revenues had been left unto them. And indeed, this is the only way to teach Children dutifulness, and to frame our Servants to obedience, to plant godliness in them, and to water that which is planted. The neglect of this care in us, will make them careless: and the making of no conscience to teach them, will bring them to be unconscionable in their places. If we be dumb and open not our mouths to instruct them, we shall have deaf Children, and deaf Servants; that will stop their ears against all good admonition that is offered unto them. If we be bound in a double Band, common and special, and do perform a single duty unto them: it will follow, that as they own unto us a twofold duty, general, and particular; the general of all mankind; the particular of Servants, they will performs a single, and maimed, and unperfect service. Thus much shall suffice for this Doctrine and division.   

17 If therefore thou account our things common, Receive him as myself.  

The order of the words.  HItherto we have spoken of the former reason drawn from the Apostles action of sending him back to his Master, together with the convincing and confuting of the two objections that might be made against the receiving of him; one touching the retaining of him with himself; the other, touching the servants departure from his Master. Now followeth the second reason of the second sort, taken from the person of Paul, and it is of his communion with Philemon, and the participation of the same heavenly gifts and graces with him. This reason is first handled, and then another Objection is prevented. The reason is in this 17. Verse: the prevention is the two next following; to wit, the 18. and 19 Verses. This reason here used, is briefly propounded, and yet nothing is omitted which may carry any force of Argument to persuade and assuage Philemon. For he inferreth out of the former words wherein he hath commended Onesimus, not so much to be accounted as a Servant, as to be received as a Brother, that he is worthy to be forgiven: and withal, he insinnuateth and signifieth that he was necessarily joined with him in these bands of mutual love, that he could not be separated and divided from him, whereby it must come to pass, that one of these will follow; either thou must love us both, or else for ever refuse us both. If thou hate him, thou canst not love me: or if thou love me, thou must not hate hate him. This reason is thus framed: 

If we have fellowship together in all common blessings, then receive him.  
But we have fellowship together in all common blessings:  
Therefore receive him.   The first proposition of this reason is in the beginning of this verse, [If therefore thou account our things common, receive him.] The conclusion is amplified and made manifest by a comparison of the like, [Receive him as myself.]  

The meaning of the words.  Thus much of the Method: now let us see somewhat concerning the meaning of the words, which are few, and not hard. When the Apostle saith [If thou account our things common] the words in the original are; If thou have me a Fellow or partaker; that is, One in common with thee: whereby he expresseth his singular affection to this poor fugitive Servant, and maketh his cause and this request all one, so that to reject him, was as much as if he rejected Paul; and on the other side, to embrace and receive him, is accounted by him, as done to himself. Again, when he craveth to have him received; by receiving, we must understand, not only the entertaining of him into his service, and the taking of him home into his house, but therein also he requesteth of him, to forgive him his offences committed against him, and to think well of him, as of a Brother in Christ. Lastly, when he addeth [As myself] he meaneth, lovingly, friendly, heartily, as thou wouldst do me if I came unto thee. As if he should have said; seeing no man denieth to his companion and familiar friend, any thing that is honest and just, it cannot stand with that love and familiarity that hath ever been between thee and me, to deny me this reasonable request: but we have been and are most dear and inward friends, communicating one with another all good things, so that I have accounted thee another myself, and thou hast accounted me another thyself, and therefore I do not doubt, but thou wilt receive him again into thy favour, as if he were another Paul, or as a member of his body.  

Sundry observations arising out of this Verse.  This is to be marked and considered concerning the meaning. The words in this verse are not many, but the observations are not few that might be concluded and collected out of the same. First of all, many may marvel that the Apostle is so earnest, vehement, and importunate for a Servant, and especially for such a Servant. Surely, fear of hard and severe dealing might have moved Onesimus to distrust and despair, and therefore he useth all means to hold him up, to cherish his faith, and to further the good work begun in him, being as yet a young plant, a new convert, as a joint newly restored, and having yet a tender conscience: whereby he provoketh us and all others, to seek tenderly the upholding, maintaining, confirming, and comforting such as have given witness of their true repentance, not to quench the smoking Flax, nor to break the bruised Reed. For seeing we are with all mildness to receive unto us such as are weak in the faith; woe unto them that stay them that are coming forward, and lay stumbling blocks in their way to bring them back, and to cause them to return to their vomit with the Dog, and to the wallowing in the mire like the Sow that was washed. And seeing the sinner is thus to be helped, which hath approved his conversion unto us, that we are to make intercession unto others, to obtain pardon for the penitent; we are admonished, that they are much more favourably handled, and carefully to be received, and gently to be remitted by ourselves.  
Secondly, we see, that to the old request he addeth a new reason: for we shall never find in this Epistle, his petition barely and nakedly propounded. He hath used divers Arguments before to persuade Philemon, yet here we have another annexed, to move him to grant it without denial or resistance. This giveth instruction to the Ministers of the Gospel, to teach the truth sound and substantially, as that the consciences of the people may be well grounded, and thoroughly settled therein. When matters of weight and importance are in question, they must not deal rawly, they must not use weak proofs and unsufficient reasons, whereby men may be rather hardened in their errors, than helped out of their errors.  
Thirdly, the Apostle doth not simply say; If our things be common (as he might have done) but if thou account them common, and us to have a communion between ourselves: declaring thereby, that it is not enough to know a truth, unless we also yield unto it as unto a truth. It is one thing to know what is good, and another thing to embrace it in our practices. It is one thing to know what is evil, and another to refuse it in our actions. We must labour not only to have our minds cleared, our understandings and our judgements rectified to see the truth, but to have our hearts and affections sanctified to follow it. It behoveth therefore not to rest ourselves satisfied with general notions, but so to ensue after them, as that we make special application of them: David in general knew that Adultery was evil; Noah knew that drunkenness was beastly, Peter knew the denying of his Master was fearful; yet in the brunt of tentation, though the mind had knowledge of it, the affections would not refuse it, but yielded as a City besieged by an enemy.  
Fourthly, the Apostle putteth Philemon in mind, that seeing there was so near a conjunction between them twain, that they were become as it were one man, and had one mind in two bodies; it followeth, that whatsoever was joined to one of them, ought of necessity to be joined to the other. Whereby we see, that such as are our friends, aught to be also the friends of our friends, that is; of those that are joined unto us. Philemon was the friend of Paul, and therefore if Onesimus were the friend of one, he must needs be the friend of the other. Paul and Philemon were as two Brethren, if then Onesimus were the Brother of Paul, he ought also to be accounted the Brother of Philemon, and therefore he would have him received as himself. It is no true friendship when one taketh profession to love another man, and yet hateth him which is his chiefest and dearest friend: for if indeed we loved him, we would for his sake love the other that loveth him. This we see in the covenant made with Abraham, 
n jam. 2, 23.  who is called The friend of God, whereby it appeareth, 
o Gen. 12, 3.  that the Lord promised to be a friend to his friends, and an enemy to his enemies.  
Fiftly, in the amplification of the conclusion, he addeth [As myself] thereby showing, that he would have him regarded no otherwise then himself. Whereby we learn, that our love to the Brethren ought not to be in word, or in tongue, or in show, but in deed, in truth, and in hart. This is Christian love, this was in Christ toward us, and this should be in all of us one toward another. 1. john 3, 18. Rom. 12, 9 1 Pet. 4, 8. These particular observations and sundry others might be stood upon, and farther enlarged, but I have only pointed them out, and will leave them to your farther consideration. I will only stand upon the Doctrines that are more principally intended, and more particularly purposed, which consist in the strength of the reason, and in the truth of the words in themselves considered.  
[If thou account our things common, receive him as myself.] This reason is drawn from the working cause. Where, to move Philemon to grant his petition, he allegeth the communion that was between them. If I be partaker with thee, and thou with me of the common benefits, so that the same thing which is mine is thine, and the same things which are thine, I may account mine; thou being my Friend, canst not deny to love and receive him that is my Friend. Indeed, if we had only a private respect unto ourselves, so that my things were mine own, and not thine; and thy things were thine own, and not mine, thou mightest deny me my request: but seeing thou art another, myself, and dear unto me as mine own soul, it is a forcible reason to stir thee up, both to hear and grant that which I desire and request of thee. 
Doctrine 1. The consideration of the communion one with another, aught to move us to regard one another.  From hence we learn, that the consideration of the mutual conjunction that we have one with another, giveth us an interest one in another, and ought greatly to move us to hear and regard each other. So then, the acknowledgement of our communion ought to stir us up to have such a care one of another, that nothing requested upon good ground should be denied. This is it which the Father of the faithful calleth unto Lot's remembrance; 
p Gene. 13, 8. Acts 7, 26,  Let not us strive, for we are Brethren. So dealeth Moses toward the Israelites, he showed himself unto them as they strove, and would have set them at one again, saying; Sirs, ye are Brethren, why do ye wrong one to another? The Apostle telleth the Ephesians, that they were as one Body, and one Spirit, they had all one Faith and Baptism, and hope of salvation, 
q Ephe. 4, 3, 4.  and thereupon persuadeth with them to endeavour to keep the unity of the Spirit in the Bond of peace. Thus he teacheth the Corinthians; 
r 1 Cor. 12, 13  By one spirit we are all baptised into one body, whether we be jews or Grecians, whether we be bond or free, and have been all made to drink into one spirit, so that the gifts given unto us, are given to profit withal. The Apostle john speaketh to this purpose; Hereby have we perceived love, that he laid down his life for us, therefore we ought also to lay down our lives for the Brethren. This appeareth in the practice of Christ, 
s john 11, 11.  he said unto his Disciples; Our friend Lazarus sleepeth, but I go to wake him up. Where we see he maketh the friendship that was between them a motive to go to Bathania, to raise him up from the dead. This is offered also unto us in the parable propounded by Christ, Which of you shall have 
t Luke 11, 5.  a friend, and shall go to him at midnight, and say to him; Friend, lend me three loaves, etc. declaring thereby, that he which hath a friend indeed, resteth upon him, and is bold with him in the time of his necessity. All these places and examples teach us to be ready to perform all duties of love and kindness one to another, seeing there is, or aught to be a common fellowship among us.  

Reason 1.  The reasons of this truth are very plain and apparent. For first of all, we have all of us one common Father, we are all his children; we have one common Maker, we are the work of his hands. If then we be so nearly tied, so closely linked & yoked one to another, we ought to have a great care and respect one of another. This is it which job considered to move him to mildness toward his Inferiors, 
u job 31, 15.  He that hath made me in the womb, hath he not made him? Hath not he alone fashioned us in the womb? Where he showeth, that the Master and the Servant have one and the same Creator, so that they are so straightly joined together, as that they are bound to be beneficial one to another. To this purpose Solomon saith, 
x Prou. 22, 2.  The rich and the poor meet together, the Lord is the maker of them all; that is, they live together in a common fellowship, and one standeth in need of another.  

Reason 2.  Secondly, as we have one common Father, so we have one head, and are the members one of another. This is it which our Saviour teacherh in the Gospel; 
y john 10, 16.  There shall be one sheepfold and one Shepherd. There cannot be a nearer conjunction & communion, than the members of the same body have one with another: every one seeketh the good of another, and all labour after the benefit and preservation of the whole. This comparison is fitly alleged by the Apostle, 
z 1 Cor. 12, 12  As the body is one and hath many Members, and all the members of the body, which is one, though they be many, yet are but one body: even so is Christ. So then, seeing God is the common Creator of us all, and seeing we are made the members one of another, through our conjunction and union with Christ, we gather from both these considerations, that our fellowship and communion one with another, must cause and compel us to do all good one to another, and to have a special care one of another.  

Use 1  Let us briefly see what profitable Uses may be concluded from hence. And first, if the communion that we have one with another, and the intercourse of friendship ought to move us to Christian duties; than it followeth much more, that the communion that we have with Christ, and the honour which God vouchsafeth unto us to account us his Friends, should be available to join us to him, to teach us to obey him, to honour him, to serve him, to worship him, and to walk in the practice of his Commandments. Hence it is, that Abraham performing the conditions of the Covenant that God hath required of him, when he promised to be his God, and the God of his Seed, 
a 2 Chro. 20, 7 Esay 41, 8. james 2, 23.  is oftentimes renowned with this honourable Title, to be termed [The Friend of God.] This Christ our Saviour teacheth, 
b john 15. 14, 15. and 14, 15.  Ye are my Friends, if ye do whatsoever I command you: henceforth call I you not Servants, for the servant knoweth not what the Master doth: but I have called you Friends, for all things that I heard of my Father, have I made known to you. No friendship is more glorious and gainful, than the friendship of God, none is more constant or continual, seeing whom he loveth, he loveth to the end. Hereby we have access unto God, as to our Friend, than which▪ what can be a greater Dignity.  
Now the honour is great, so we must know wherein it consisteth: for friendship is not an idle name, without the truth of the thing. The love of God to us is seen in his favour toward us, in blessing of us, in taking the care of us, in pardoning our sins, in adopting of us to be his Sons, and in giving of us eternal life. Our love toward God is to be measured by keeping his Commandments, in depending upon him, in believing in him, and in looking for all good things from him. But if we rebel against him, and forsake his laws, we cannot make any account of God's friendship, nor make our reckoning to have him to be our friend. For sin is a . Commonly we hate and detest those as the worst sort of men, that raise contention among Friends. But such is the nature of sin, it causest the greatest enmity, where there should be the greatest amity. The Prophet Esay teacheth this very evidently; 
c Esa. 59, 1, 2, 3  The Lord's hand is not shortened, that it cannot save, neither is his ear heavy, that it cannot hear; but your iniquities have separated between you and your God, and your sins have hid his face from you, that he will not hear: for your hands are defiled with blood, and your Fingers with iniquities, your lips have spoken lies, and your tongue hath murmured iniquity. They wanted many good blessings, but they considered not the cause, that their sins had made God their Enemy, and caused him to departed from them. If then we desire the friendship of God, we must have a desire to walk in his ways. So then they are in a miserable case that have no care to please him, for they have not God to be their friend, but their adversary. We say commonly, a friend in the court, is as good as a penny in the purse: but to have a friend in the highest Court of heaven, and the friendship of the most high, who is the ●ing of Kings, is more worth and better to be esteemed then all the World beside. From this ground our Saviour teacheth us to regard his friendship above all, to fear his wrath, which if it be kindled, rageth as the fire, and not to stand in fear of the displeasure of men, thereby to be hindered in our obedience; 
d Luke 12, 4, 5  I say unto you my friends, be not afraid of them that kill the body, and after that are not able to do any more: but I will forewarn you whom ye shall fear, fear him which after he hath killed, hath power to cast into hell: yea, I say unto you, him fear. Thus it behoveth us, from the consideration of our communion one with another, to ascend and rise up to the contemplation of our fellowship with God: and from the meditation of our duties to be performed to men, to proceed to the practice of our duties to God.  

Use 2.  Secondly, seeing our communion is accompanied with duties of godliness, we must be careful to associate ourselves with godly men, to whom we are most bound, and from whom we may receive the greatest benefit. For seeing our fellowship one with another, teacheth us to love and make much one of another, we must delight in the company of the faithful, that so we may hear, counsel, comfort, regard, and exhort one another. All mankind are combined together in one society, but if we be brought by God's ordinance into one Family, we have another, and a nearer band to couple us in the same yoke. We must beware lest we give room and entertainment to those that are ungodly, whereby the rest of the House may be infected. Thus the Apostle Peter exhorteth the believing jews; 
e Acts 20, 40.  Save yourselves from this froward Generation. It is certain, that such as are good, by using evil company, are made evil; and such as are evil, are made worse. Such as make no conscience of their company, will make no conscience in time of any iniquity.  

Use 3.  Thirdly, we must learn by this communion, to show the duties of compassion one to another, to help and relieve them that want, and every way to sustain and secure such as are in necessity. When job considered that we have one Creator, and sprung all out of the Earth, which as a common Mother bore us in her Womb, 
f job 31, 19, 20.  He could not see any perish for want of clothing, or any poor without covering. And in another place he complaineth of them that offered great kindness unto him in his prosperity, when he had no need of them or their courtesy, but forsook him in his greatest necessity. 
g job 6, 15.  These he compareth to Winter brooks, which flow and overflow when there is an over plus of water, but are dry and dammed up in time of Summer, when the earth gapeth, and the Grass withereth, and the Flower fadeth for want thereof. Such men forget themselves, and the condition wherein God hath set them. They know how to require and look for duties from others, but they are unmindful of their own, and so become unmerciful to their Brethren. They do not remember, that the time shall come, when they will preferred one drop of Mercy before a thousand Kingdoms; yea, before ten thousand worlds.  
[If thou account our things common, etc.] Hitherto we have considered the strength of the reason, and gathered the Doctrine that ariseth from hence. Now we are to weigh the words alone by themselves. The Apostle taketh his Argument from the communion and fellowship that is between him and Philemon, so that he could not deny him his suit. 
Doctrine 2. Among Christian friends all things are common.  From hence we raise this Doctrine, that among Christian Friends all things are common. Such as are true friends, not in tongue, but in truth; not in hypocrisy, but from the hart; should have great interest one in another, to use themselves, their gifts, their blessings without grudging, to the natural comfort one of another. When jonathan entered into a covenant of love and league of friendship with David, 
h 1 Sem. 18, 4.  By and by he put off his rob that was upon him, and gave it David, and his Garments, even to his Sword, and to his Bow, and to his Girdle: Yea, he discovered the secret counsels and consultations of his Father, that he might deliver his friend from danger of death. This is it which the Apostle speaketh to the Romans; 
i Rom. 12, 4, 5  As we have many Members in one body, and all Members have not one office, so we being many, are one body in Christ, and every one, one another's Members. The Evangelist Luke describing the state and condition of the Church, after the Resurrection and ascension of Christ, saith; 
k Act, 2, 44, 45  All that believed were in one place, and had all things common, and they sold their possessions and goods, and parted them to all men, as every one had need. And afterward, in the fift Chapter he addeth at large the same point, 
l Act. 4, 33, 34  Great Grace was upon them all, neither was there any among them lacked, for as many as were possessors of Lands 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 unto every man, according as he had need.  
Hence it is, that we are taught in the Articles of Faith, to believe the communion of Saints; yea, this is so plain and manifest a truth, 
m Plato. de leg. lib. 5. Cicer. offi. lib. 1. & de Amicit. Aul. Gell. noct. Atti. lib. 1. cap. 9 Terent. in Adelph.  that the Heathen had this sentence as a common Proverb commonly in their mouths, that among friends all things should be common. Whatsoever is bestowed upon us, we should have it not only for ourselves, but for others. If we have riches, it is our friends; if we have any gifts bestowed upon us, they must be at the commandment of our friends. Whatsoever we have to profit them withal, it must be theirs, as well as ours. All these Testimonies of the holy Scripture, and common experience teach us, that wheresoever Christian friendship is, there must be also a Christian community; that there be no lack, but the want of every one must be supplied by a common hand of those that do abound.  

Reason 1.  Let us see how this is confirmed unto us by reasons. First, it is the ordinance of God, that one man should be an hand and helper unto another in all necessities, and hath united us as brethren. so that they should seek to comfort one another. This is it which Solomon propoundeth, 
n Prou. 27, 9  As Ointment and perfume rejoice the heart, so doth the sweetness of a man's friend by hearty counsel. If then, we be bound to help our brethren by our hands, by our mouths, by our feet, by our hearts, and by all that we have in our power, it followeth, that there ought to be a communion in the use of all blessings that we enjoy.  

Reason 2.  Secondly, the Lord jesus, which is the great peacemaker of the world, and sole Mediator between God and man, who hath joined Heaven and Earth together by his Cross, 
o Ephes. 2, 18  so that through him we have an entrance unto the Father by one spirit: he, I say, hath brought peace unto us; he hath made perpetual friendship between his Father and us, and consequently settled sure friendship among ourselves. This is it which the Apostle speaketh Ephe. 2. 
p Ephes. 2, 14, 16, 1●. Col. 1, 20, 21  He is our peace, which hath made of both one, and hath broken the stop of the partition wall, to make of twain one new man in himself: that he might reconcile both unto God in one body, by his Cross, and stay hatred thereby. It is the Office of Christ's Priesthood to make peace, not only between God and man (which notwithstanding is the chiefest work) but between man and man, whereby we become one body in him.  

Reason 3.  Thirdly, the faithful have the same privileges, and live as it were in common together. They have the same Father, they expect the same inheritance, they hear the same word, they receive the same Sacraments, 
q Gal. 4, 26. 1 Pet. 2, 2. & 1, 23. Rom. 8, 9, 15.  they are born of one Mother, they are begotten of one immortal seed, they are fed by the same sincere Milk, they live as by one soul the spirit of Christ, they are as near as Father and Children, and as members of one body, we are all one in respect of the promises of salvation. Albeit there be a distinction amongst them in Country, Nation, Age, Sex, and such like; and live in divers ages and places, yet there is such a spiritual Kindred, and near society between them, that these common privileges bind them mutually and manifestly one so another. Wherefore, seeing it is the ordinance of God, that we should put our helping hand to do all good to our brethren; seeing Christ jesus hath reconciled us to God his Father, and made peace amongst ourselves; and lastly, seeing the faithful have a common interest and privilege in the same holy things, whereby they are fitted to the Kingdom of Heaven, in all these respects we learn, that among true Christian friends, there should be a Communion and fellowship of all the blessings of God bestowed upon them.  

Use 1.  Now, order requireth, that we handle the Uses of this Doctrine. And first of all, we learn that there is no friend like to the Christian friend, who is another of the same. Such as are coupled together in this society and fellowship, 
q Deut. 13, 6.  are made one soul. Hence it is, that Moses teaching that no natural affection toward those that are nearest unto us, aught to withdraw our hearts from God, describeth such as are most dear, and so have greatest interest in us, where he calleth Brethren the sons of the same Mother; he calleth the wife, her that lieth in the bosom; he saith of a Friend, that he is as a man's own soul, whom he loveth as himself. The Heathen glory in certain Golden 
r Cicero lib de amicitia.  pairs of steadfast friends, that have been ready to lay down their lives one for another. Howbeit, in all ages and times of the world, they are able to reckon up very few, and those for the most part forged and counterfeit, rather to teach what should be done, than what ever was truly done. And yet if such friendship had ever been practised, and such friends ever really extant, it had been begun and ended in the flesh, and therefore had been but a corrupt and carnal friendship. For, where God doth not couple together, and make the knot, and where the glory of his name is not the mark we shoot at, there the very life of true friendship is wanting. All the former examples of supposed friends, that were fastened without the glue of Religion, and the fear of God to hold them together, might make a goodly show of rare love, to the eyes of natural men, howbeit they did all things to be praised of men, to be magnified of the world, to be spoken of after their death, and to be highly esteemed of others. But they are not to be matched & compared with true Religious friends, which have the bond of the spirit, and of a good conscience to couple them together. Such were Ruth and Naomi; for when Ruth was willed to return after her Sister, she answered, 
s Ruth 1, 15, 16  Entreat me not to leave thee, nor to departed from thee, for whether thou goest, I will go: and where thou dwellest, I will dwell: thy people shall be my people, & thy God my God: where thou diest, I will die, and there I will be buried; the Lord do so to me, and more also, if ought but death depart thee and me. Such were jonathan & David, of whom we spoke before, who did cleave and adhere one to another, as if they had been no longer two, but one man; and as if one had been of the bone and flesh of another. Such were 
t Gen. 29, 18.  jacob and Rachel, he thought no time too long, he judged no service too bitter, he esteemed no wages too little, because he loved her. Such were Reuben and joseph, he would 
u Goe 37, 21, 22  not content to shed joseph's blood, nor to lay violent hands upon him, but counseled his Brethren to cast him into a pit, to the end he might deliver him out of their hand, and restore him to his Father again. Such were Moses & Aaron. Such were Solomon and Hiram, 
x 1 King. 5, 1●  between whom was peace, & they made a Covenant one with another, so that they did communicate either to other such commodities as they were stored withal. Among these was mutual love and friendship did bind them together. There is a difference between love and friendship. For, he may love, that is not beloved; but he cannot be a Friend, unless he love, and be loved; which the Apostle noteth when he saith, 
y Rom. 13, 8.  Own nothing to any man, but to love one another. This is the sum of the whole Law, for he that loveth another, hath fulfilled the law. Hence it followeth, that the nearest band, and surest conjunction, is between the faithful, they only can be true and trusty friends, because they love, and are loved; that which one doth, the other is ready to require and return the like, to perform mutual kindness one to the other.  
This is the right and religious friendship, and this is only to be found among the Saints that are members of the same body, and joined in one brotherhood and Communion. But it is not so between the godly and ungodly, between the holy and profane, between the elect and the reprobate; There is 
z 2 Cor. 6, 14.  no fellowship between righteousness and unrighteousness, there is no communion between light and darkness, there is no concord between Christ and belial. These being mixed and joined together, 
a Dan. 2, 42, 43  are like the feet of Nebucadnezzars Image which he saw in a dream, which were part of Iron, and part of Clay, which was easily dissolved, and quickly broken in pieces; so is it in the agreement and love that is between the faithful and unfaithful, it is partly strong, and partly weak, but it cannot be joined fast one with the other, as Iron cannot be mixed with Clay. For albeit the godly do love the ungodly, even the Infidels, according to the commandment of God, yet there can be no sound and sincere friendship between them, because that is not mutual love, it is not in both parties, inasmuch as the wicked do hate extremely the Children of God, and contemn them in their hearts, as Cain did Abel. Let us therefore sort and associate ourselves with those that are godly men, who will in time of trial prove our safest friends. All other society, how strongly soever it seemeth to be planted and builded, will fall to the ground. We see Neighbours oftentimes forsake us, we see our alliance and Kindred renounce us, we see Brethren oftentimes show themselves as strangers one to another; but where grace and Religion is, there the friendship will never fail, but is as a running stream, that never waxeth dry.  
Mark this in those sweet pairs of friends which before we coupled together in an equal yoke, whom grace and godliness joined, and therefore no unkindness could separate. Ruth loved Naomi as greatly when she returned empty, as when she came out full and well stored. jonathan was found as faithful to David when Saul sought to slay him, as when he began to honour him; when he lowered at him, as when he showed the best countenance toward him. And howsoever the ungodly may hide the intents of their hearts, and promise to perform all duties of love towards us, yet their love hath no certain foundation, but will deceive them that trust unto it. When job was in prosperity and authority, every one respected him, and was ready to pleasure him, he was honoured in ●he gate, he was reverenced in the street, he was feared in the house. But when his goods were gone, and all his dignity failed, no man regarded him, his friends, his servants, his Wife despised him. Let us hear in his own words the complaint that he maketh, and attend to that he speaketh, where he declareth what befell him, 
b job. 19, 14, 15, 16, 17, 18, 19  My Neighbours have forsaken me, & my familiars have forgotten me: They that dwell in mine house, and my Maids took me for a stranger in their sight: I called my Servant, but he would not answer me, though I prayed him with my mouth: My breath was strange unto my wife, though I prayed her for the children's sake of my body: The wicked despised me, and when I arose, they spoke against me: All my secret friends also abhorred me, and they whom I loved, are turned against me. Whereby we see, we can make no account of the friendship of an ungodly man, where profit is the band, and not piety; he loveth for carnal respects, and temporal commodities, and not for the truth's sake. Our delight must be to be amongst the faithful servants of God, who love always, not by hrunts and pangs, who love wholly and entirely, not to halves; who live in trouble and adversity, as well as in the days of prosperity, so that one may say to another, as jehu did to jehonadab the son of Rechab, coming to meet him, 
c 1 Kin. 10, 15  Is thine heart upright, as mine heart is toward thine? He would be accounted an unwise man, that would take more delight in the shadow, then in the body; in the show, then in the substance: the friendship that is among the ungodly, is only the shadow of true friendship, so that they are destitute of true wisdom, that advance it above the friendship that is among the faithful, or make any account and reckoning of it, in comparison of the other. Let us therefore join in a firm League of amity and friendship with the faithful, which no time shall dissolve, nor no occasion shall break.  

Use 2.  Secondly, seeing Christian Friends have a community among themselves of all good things, it serveth to condemn the Niggardliness and Covetousness of those that overthrow this Communion, and even pinch and pine away themselves, depriving themselves of the lawful use of that which they have in their own keeping. Of these there are two sorts; first, such as say in word and practice, That which is mine, is mine, and that which is thine, is thine; I will keep mine own, and keep thou that which is thine own: I will crave nothing of thee, and thou shalt receive nothing of me. Secondly, such as say, whatsoever is mine, is mine: and whatsoever is thine, is mine: mine own is no way sufficient for me, but I hope & gape for a part of thine. The first sort do not convey other men's goods to themselves, but refrain from wrong and oppression: yet they cannot abide to do good to any, nor to give away any thing that is their own. The second sort are yet farther removed from true Charity, who regard not what means they use to get other men's goods. Let such men 
d Innocen. de utilit. condicio. humanae.  consider, that they offend against God, they offend against their Neighbour, they offend against themselves. Against God, because they detain from him his due; against their Neighbour, because they deny to him things necessary; against themselves, because they withhold things fit and reasonable. They are unthankful to God, they are unjust to their Neighbour, they are cruel to themselves. The Apostle chargeth them to commit Idolatry, and to make a God, or rather an Idol of their money, because as the Idolater serveth his Idol, so doth the covetous man his riches, and as the one maketh his Image his hope and trust, so doth the other his treasure; and as the one is afraid to break his Image, so is the other afraid to lessen his substance. These are they that are content to cut large thongs of other men's goods, but are sparing in spending of their own; who empty their bellies, that they may fill their Coffers, who pinch their body, that they may enlarge their gain, and draw back their hand when they should give, but stretch it forth when they would receive. Hence it is, that the Apostle saith, 
e Col. 3, 5, 6.  Mortify your members which are on the earth, fornication, uncleanness, the inordinate affection, evil concupiscence, and covetousness which is Idolatry, for the which things sake the wrath of God cometh on the Children of disobedience. And in another place he teacheth, that 
f 1 Tim. 6. 10.  the love of money is the root of all evil, which while some lusted after, they erred from the faith, and pierced themselves through with many sorrows. In which words, howsoever the Apostle useth an excessive kind of speaking (for properly original sin is the root of all evils, because as a fruitful offspring they arise from thence) yet it is a Mother that bringeth forth many Children; Cruelty, Injustice, Oppression, Fraud, Deceit, Ignorance of God, contempt of his word, and security in all heavenly things. These things being duly considered, serve to the condemnation of those that shut up the bowels of compassion from God's Children in their afflictions and necessities. For the Apostle john in his first Epistle saith, 
g 1 john. 3, 17  Whosoever hath this worlds good, and seethe his brother have need, and shutteth up his compassion from him, how dwelleth the love of God in him? Woe therefore unto them that make all things private, and withhold their love from such as are to be loved, and their relief from such as are to be relieved. How can these men think to find mercy at the hands of God that show no mercy to their brethren, seeing there shall be judgement merciless, to such as show no mercy? Let us have our conversation without covetousness. Let 
h 1 Cor. 10, 24  no man seek his own, but every man another's wealth. The wise man teacheth, 
i Pro. 11, 24, 25. Esay. 58, 10, 11. jer. 31, 12.  that the liberal person shall have plenty, and he that watereth shall also have rain: There is that scattereth, and is more increased, but he that spareth more than is right, surely cometh to poverty. The treasures 
k Prou 10, 2.  of wickedness shall not prosper or profit us any thing at all, but righteousness delivereth from death.  
Secondly, this reproveth such as have no familiarity with the faithful, but show themselves strangers unto them. For, whereas all our love should be toward the Saints, all our delight should be in the Saints, all our care should be of the Saints; there are many that boast themselves to be of the communion of Saints, yet make no difference of any company; the most wicked are most welcome unto them, and the most profane, are most pleasant. No company is so sweet and so much desired, as the Communion and communication of Ruffians and scoffers; and on the other side, nothing is more sour and sharp unto them, than the presence and conference of such as fear God. But we must all know, that much help or hurt cometh to men, by the company which they haunt and frequent. Hence it is, that the Prophet saith, 
l Psal. 119, 116  Away from me ye wicked, for I will keep the Commandments of my God. So the Apostle Peter admonisheth all those that would be delivered from destruction, 
m Acts 2, 40.  To save themselves from a froward generation. Likewise Moses & Aaron exhorting the people to beware of Corah, Dathan, and Abiram, and the Rebellious rout of their adherents, saith, 
n Numb. 16, 21, 24, 26.  Separate yourselves from among this Congregation, depart from the Tents of these wicked men, and touch nothing of theirs, lest ye perish in all their sins. The ungodly have their profane meetings, their drunken feasts, their unlawful pastimes; let us not partake with them in their evil, which is the right way, and the ready means to quench all holy desires, and good purposes in us, as fast as the friendship of the faithful is able to kindle them in our hearts. When shall we see wicked men strive and contend to come into the Company of the godly? They account nothing so unsavoury unto them, nothing so irksome, nothing so troublesome, albeit they might be helped and benefited by their blessed meetings. How is it then, that we should desire or affect the conversation of the ungodly, by whom we can no way be furthered in any good thing, but be corrupted and defiled in our ways, to the dishonour of God, to the danger of our souls, and to the perverting and poisoning of others.  

Use 3  Lastly, seeing there is a Communion and fellowship of all the blessings of God bestowed upon us, it is our duty to love one another, & to perform all duties of love, to the benefit of others, as if we were one man. This the Prophet teacheth, 
o jer. 32, 38, 39  They shall be my people, and I will be their God, and I will give them one heart, and one way, that they may fear me for ever, for the wealth of them, and of their Children after them. So the Apostle 
p 1 Pet. 2, 17 & 3. 8, & 4, 8. & 5, 5.  Peter chargeth us, to love brotherly fellowship, saying; Be of one mind, one suffer with another; love as Brethren. be pitiful, be courteous, submit yourselves one to another, render not evil for evil, neither rebuke for rebuke, but contrariwise, bless; knowing that ye are thereunto called, that ye should be heirs of blessing. Whereby it appeareth, that there are many duties, as it were branches of this love, as we see, Rom. 12, 9, 10, 13. where many particulars of this unfeigned and fervent love are expressed, and we are admonished as members of one body, to provide one for another. We are bound to employ our gifts, not only to our own benefit, but to the benefit of the whole body: as the eye seethe not for itself alone. the hand worketh for all the parts, the foot walketh for every member. So if we be true and faithful Christians, we ought to carry this mind, to be ready to do service one to another. If we have knowledge, it is our duty to teach others; if we have wisdom, it is our duty to counsel and direct others; if we have the gift of exhortation, we are to dissuade from Vice, to persuade to Virtue, and to stir up others to good things. If we have riches and outward blessings, we must give cheerfully, not only of our superfluity, but of our penury and necessity, if need so require. We have all received some gifts, none is an empty vessel without liquor, or a dead tree without fruit; God, to make men without excuse, hath bestowed somewhat upon all, 
q Math. 25. 1 Pet. 4, 10.  Some have received five Talents, some two Talents, and some one Talon. Let every man as he hath received the gift, minister the same one to another, as good disposers of the manifold grace of God. We are joined together in a spiritual society, and have great need one of another; as the hand cannot say to the foot, I have no need of thee; so no man can say to any of his brethren, I have no need of you. The rich cannot live without the poor, and contrariwise, the poor cannot continue without the rich. As it is the duty of such as are poor to labour in their callings, it is the duty of the rich to relieve them, not to despise them; to comfort them, not to contemn them; to help them, not to disgrace them. These practices of love are a Christian man's badge, declaring evidently what Master he serveth, & to whom he belongeth. We must show ourselves ready to ride and run, to use our Friends and purse for the good of others. Hence it is, that the Apostle commendeth in the Church of the Thessalonians, not only their love, 
r 1 Thess. 1, 3.  but their labour of love performed with all carefulness and cheerfulness. Our love therefore must not be idle, but diligent; not standing in word, but in work; not in profession, but in action.  
Moreover, we must by all good means procure the good one of another, and bear the reproof of a friend that seeketh to set our sins before us, and to bring us into the right way. This is it which the Apostle signifieth to the Galathians, 
s Gal. 4, 12.  Be you as I, for I am even as you, I beseech you Brethren, ye have not hurt me at all. Whereby he meaneth, that albeit he was compelled to use sharp reproofs (as it were) eating Corasives and strong Purgations, that thereby he might stir them up to repentance, and show them from whence they were fallen, yet his mind was not changed toward them, nor his love turned into hatred, as if he should say; Think not that my convincing of your errors, and reproving of your backsliding from the sincerity of the Gospel, proceedeth from any malice toward you, for I am the same man I was, and therefore look that your minds be not estrange from me, for I do tender you, even as mine own self. Seeing therefore a man's friend is all one with himself, one is bound to seek the good of another, and to bear the reproofs of things amiss with all patience.  
Lastly, let our communion work in us a lively feeling, as well of the prosperous estate, as of the hard condition of our Brethren; either to rejoice with them, or to lament with them, as occasion is offered. This is the exhortation of the Apostle to the Romans, Chapt. 12. when he hath stirred them up to love without dissimulation; to service, without slothfulness; to humility, without disdain; to patience, without revenge; to bless, without cursing; to distribute, without grudging; to pray, without fainting; he saith, 
t Ro. 12, 15, 16  Rejoice with them that rejoice, and weep with them that weep: be of like affection one toward another. This teacheth us, that all the godly aught to have (as it were) the same will and wish: 
u Phil. 3, 16.  they ought to think the same things, to speak the same things, to further the same things one in another. The profits and disprofits of our brethren, we must have in common with them, and it is our duty to account them our own. We are to mourn for the one, and rejoice for the other, as if it were our own estate. When any good is befallen unto them, we are to be glad, and to be merry at the heart, as it had befallen us; and so much the rather, seeing we have our portion in it. If we see them weakened in their estate, and go backward and not forward in matters of the World, it ought to be our grief and sorrow: especially if we see them decline in the best things, and turn aside out of the way from him that called them in the grace of Christ, wavering and wandering wide from the truth of the Gospel which once they embraced, we ought so to take it to hart, & to be swallowed up with heaviness, as if we ourselves had gone backward. This affection is worthy great praise, where it is to be found. It assureth us that we are living and feeling members in the body of Christ, and have a near conjunction with the other parts. It greatly pleaseth God, and hath an assured promise of a rich reward, according to the saying of our Saviour, 
x Math. 5, 7.  Blessed are the merciful: for they shall obtain mercy. This serveth to reprehend the common practice of common Christians, that live as those that know not, or regard not this Communion and interchange of the same blessings that they have received at the hands of God. These are they that say, God for us all and every man for himself. These are they that make what benefit they can of others, but will departed from nothing themselves: who prise men as sheep and Oxen, and bethink with themselves how much they may make of them, as if they brought them openly into the Market and set them to sale for what will you give me? These are they that never esteem, nor make any account of their brethren, but when they have occasion to use them, and stand in great need and necessity of them. These are they, that seek themselves only and their own good; as for others, they regard them, so long, and so far, as they may get and gain anything by them, according to the common practice of the world deciphered and described by the Apostle, 
y Phil. 2, 21.  All seek their own, and not that which is jesus Christ's. Is it thus in the parts and members of the natural body? Doth the eye see only for itself? Doth it not give direction to hand and foot, and serve to the good of the whole body? Doth the hand labour only for itself and to sustain itself, or doth it not rather work both for itself, & for every member of the body beside? The foot, doth it not likewise walk up and down, and take pains for the general good and common benefit even of the least part that belongeth to the body? If it be thus in the several members of our body, ought it not much rather to be so in the mystical body of Christ jesus? Shall we then make a Mart or Monopoly of our brethren, and fell them for our own filthy gain and private advantage? But whereas we ought to rejoice at their good, how many are there that repine at it, and pine away at the sight of it? And whereas we ought to be greatly grieved to see them go back in goods, or in goodness; in the world, or in the word; they are glad to behold their wants, and are ready to push them down that begin to fall. These men are not only without piety, but without humanity: not only void of conscience, but of common Civility, and are no better than rotten members. Every one would be taken and holden for a true member of Christ jesus, but few regard to do the duties of members. The parts of our body's delight and rejoice one in another, but many of us that dwell near together, regard not to see one another in the face, or to converse and communicate either with other, and yet they would be accounted Christians. The parts of our body are ready to help and defend one another, 
z job. 2, 4.  the hand is at hand to be lifted up to save the head; to endanger one member to shield another, otherwise it were no hand: we will not hazard the least trifle, for the greatest good of others, and yet we would be accounted Christians. The parts of our body, 
a 1. Cor. 12, 26  when one is in pain, will not leave it destitute and distressed, but seek by all means to free it out of trouble; but we are handfast in helping the poor and needy members of the same body with us; nay, such payments as are imposed by Law upon us, are hardly wrung from us; otherwise we could be content to suffer the poor Servants of God to perish, and yet we would be accounted Christians.  
If God love 
b 2. Cor. 9, 7.  the cheerful giver, how should he then accept of such Gifts? If we have this worlds good, 
c 1. john. 3, 17 and 4, 20.  and see our brother have need, and shut our compassion from him, how dwelleth the love of God in us? If we say we love God, and hate our brother, are we not liars against the truth? For how can he that loveth not his brother whom he hath seen, love God whom he hath not seen? Assuredly we may conclude, that there is no love of God at all in them that have no eyes of compassion to see their miseries, no ears of pity to hear their necessities, no hearts of mercy to mercy to melt and relent at their sorrows, no hands of liberality to supply their wants. For judgement 
d jam. 2, 13. & 1 john 1, 6, 7.  without mercy shall fall upon them that will show no mercy: and we shall never have fellowship with the Father, if we have not fellowship and communion with his Children. Wherefore (as the Apostle saith) 
e Heb. 10, 24, 25.  Let us consider one another, to provoke unto love and to good works, not forsaking the fellowship that we have among ourselves, as the manner of some is: but let us exhort one another, and that so much the more, because ye see that the day draweth near. Let us be ready to practise these fruits of love toward others, that we may taste of the Fruits of God's love toward ourselves. Would we then briefly know what community ought to be among us? Would we understand how, and in what manner we ought to have all things common? Would we live as true Friends, and practise true friendship one toward another? The holy Man job giveth us a good and full direction in these duties, and such a direction as was sealed up by his own example: 
f job 31, 16, 17, 19, 20, 21, 24, 25. and 29, 15, 16.  He restrained not the Poor of their desire, nor caused ehe eyes of the Widows to fail: he did not eat his Morsels alone, but the fatherless did partake thereof: he saw not any perish for want of clothing, or any poor without covering: he made not Gold his hope, nor said to the Wedge of Gold; Thou art my confidence: he was the eyes to the Blind, and the Feet to the Lame: he was a Father unto the Poor, and when he knew not the cause, he sought it out diligently. Hear is a worthy precedent set before us, and a pure Glass to look upon, wherein we may see clearly into the Communion of Saints, what it is, and how it is to be practised. Let us evermore have this as a Table painted before our eyes, and join with our knowledge obedience, remembering that God is love, and he that dwelleth in love, dwelleth in God, and God in him.   

18 If he hath hurt thee, or oweth thee aught, that impute thou unto me.  
19 I Paul have written this with mine own hand: I will recompense it, albeit I do not say to thee, that thou owest moreover unto me, even thine own self.  

The order of the words.  HItherto we have spoken of the reason in the former Verse. Now we come to the removing of another Objection, which the Apostle preventeth in these two Verses, which seemed to stand in his way, & hinder the obtaining of his request. 
Objection  For Philemon might have said; Thou intreatest me for a Servant that hath been injurious and hurtful unto me, wasting and misspending my goods, and hindering much mine outward estate, therefore I must entreat thee to give me leave to punish him according to his deservings, and to recover as I can my damage inferred by him. How then can I receive him that hath hurt me, and rob me, and is in my debt? 
Answer:  To this Objection of Philemon, let us consider the answer of Paul, which he doth make two ways; first, by a concession; then by a correction: as we saw before in removing the former Objections. By concessions, or by way of granting, impute it to me, require it at my hands, and lay it upon my accounts. This first answer, is confirmed & strengthened by an human testimony, [I Paul have written it with mine own hand] I have not set to my mark, and used the hand of another. 
Objection.  This Argument also hath the force of another secret Objection, for Philemon might have said; Thou promisest fair, and undertakest much, thou offerest thyself to undergo the debt in word only, but I require some better assurance, and some stronger evidence. 
Answer.  To this Paul answereth; If thou refuse to take my bare word and naked promise, thou shalt have more. For behold, I do not request it without script or scroll, I have written it with mine own hand: take this as a Bill or Obligation of my handwriting, that I will well and truly satisfy, content, and pay, or cause thee to be well and truly satisfied, contented, and paid whatsoever he oweth thee. Lo, I bind myself firmly unto thee by these presents, which shall be thy warrant, that the debt shall be fully and wholly discharged, without any fraud or delay. The reason may be thus concluded: 

If thou have a Bill or Band of my hand to show for his debt, then doubt not of the payment of it:  
But thou hast a Bill or Band of my hand,  
Therefore doubt not of the payment of it.    
The correction of his former offer to satisfy the debt, followeth, which is the second part of the answer; [Albeit, thou owest to me thyself.] As if he should say; that which I have promised to discharge, I am ready to perform, I will pay thee every penny. And yet why do I say, I will pay thee? Forasmuch as thou art in my debt, and owest more to me, than he doth to thee: he oweth thee a little Silver, but thou owest me thine own Soul. Seeing thou art so much indebted unto me, and that I may justly claim from thee and challenge at thy hands thine own Flesh, which art in a special regard bound unto me in all that thou hast, it is no great matter for thee to remit a little Money, or Money-worth, that thou mayst otherwise require from him. This is amplified by an Ironical passing over of the matter, and yet by a certain Rhetorical Elegancy he uttereth it, and calleth Philemon to acknowledge it. He seemeth to be willing to forget it, and yet he would have him to remember it. A like speech unto this the Apostle useth. 2 Corinth. 9 4. I have sent the Brethren that ye may be ready: lest if they of Macedonia come unto me and find you unprepared, we (that we may not say, you) should be ashamed in this my constant boasting. Where he showeth, that having boasted among the Brethren of the forwardness of the Corinthians, if they should be found unprepared, he will not say that themselves should be ashamed, but he meaneth that they should consider of it, and confess it. This revocation or denying, 
g Which the Rhetoricians call Apophasis.  to express in word, that which he was willing another should understand, may be thus concluded in form of an Argument; 

If the case stand thus between thee and me, that thou owest unto me thy very self: Then much more thou mayst forgive thy Servant this debt for my sake.  
But the case standeth thus between thee and me,  
Therefore thou mayst forgive him for my sake.    

The meaning of the words.  Thus much concerning the order of these two Verses in this division: wherein we see, how in answering he argueth, and in convincing he replieth and proceedeth to defend his cause. Now let us see the meaning of the words, so far as they require opening and Interpretation. First, when he saith, [If he hath hurt thee, or own thee aught.] These general words may be applied to any wrong, or damage, or Injustice; signifying thereby, the Theft that Onesimus had committed, but mitigating it by a more gentle term. For hereby we may gather, that he had rob his Master, as the common fashion and usual manner of those is that run away. Such as are determined to go from their Masters, & to betake themselves to their heels, will not go away empty, but purloin what they can: and yet the Apostle diminisheth the envy of the crime, choosing to use such words as either betoken a small fault, or contain no fault at all.  
Hence it is that he saith, [If he own thee any thing.] For there was not any civil contract or bargain between them, in as much as there could be no such buying, or selling, or changing between the Master and his Servant, as the condition of Servants was in those times, whereof we have spoken before. 
Objection.  Wherefore we see that they are deceived that think it cannot be gathered out of this place, or from this Epistle, that the Servant had rob his Master, both because he is not directly charged with theft, and because the Apostle only speaketh by supposition, [If he have hurt thee.] 
Answer.  I answer, that he doth not indeed name and express any robbing or rifling of his masters House; yet we must consider, how he maketh the least of every thing, in regard of his repentance which had wiped away the stain thereof. For whereas he had been hurtful to his Master, Paul calleth it [Unprofitable:] whereas he had played the Runagate, Paul calleth it a departing away: so in this place, whereas he had pilferred and purloined his masters goods, Paul calleth it an hurting, which is a less fault, or a debt, which is no fault. Seeing then, throughout this Epistle the Apostles drift is, by expressing a little to understand more; and by naming a small offence, to understand a greater; we are not to doubt, but his meaning in these words, is to tax him of that theft which he had committed. Neither is it any thing to the present purpose, that it is objected, that the Apostle doth not plainly and directly avouch, that he had any way hurt his Master, because he uttereth nothing simply, but by way of supposition; [If he have hurt thee] as if he spoke by hearsay, and knew not the certainty of that which he had heard: For no doubt he knew the whole truth of the matter by Onesimus, who having truly repent, had particularly acknowledged and confessed the wickedness of his heart, and the unrighteousness of his hands in defrauding of his Master. He 
s Prou. 28, 13.  that hideth his sins cannot prosper, but he that confesseth and forsaketh them, shall find mercy. Whosoever will obtain pardon, must make confession. So long as sin is unacknowledged, so long it is unpardoned. Seeing therefore he had received remission, we cannot imagine, but that before there went confession, and an unfolding of the whole matter from the beginning to the ending; so that the Apostle would not, nor could not speak waveringly and doubtfully of that, whereof he was fully instructed, and perfectly informed from point to point. Besides, the conjunction [If] is not condicional in this place, but Illative, and is not spoken by supposition, but rather by way of confession or concession. True it is, sometimes it is conditionally; directly affirming, and plainly denying nothing. As job 31. 
t job 31, 9, 13 19 Gene. 18, 24, 26, 28, 30, 31, 32.  If my heart hath been deceived by a Woman, or if I have laid wait at the door of my Neighbour: if I did contemn the judgement of my Servant: if I have seen any perish for want of clothing. Thus it is taken Gen. 18. 24. If there be fifty righteous within the City, I will spare all the place for their sakes. And thus it is taken most commonly throughout the Scriptures, in more than an hundred places, which are all to be understood conditionally, not affirmatively.  
Again, sometimes the word is to be taken as a particle, not only convecting and concluding, but affirming, and knitting together that which is affirmed, as in many places of the 8. chapped. to the Romans, 
u Rom. 8, 17, 31.  If we be Children, then are we also heirs: if God be on our side, who can be against us: as if he should say; seeing we are Children, seeing God is on our side. So the Apostle exhorteth the Colossians, 
x Col. 3, 1.  If ye then be risen with Christ, seek those things that are above. Where he doth not speak uncertainly, but conclude peremptorily, that they ought seriously to enter into the Meditation of the heavenly life, considering they had been instructed in the resurrection of Christ. Thus Peter speaketh in his second Epistle, 
y 2 Pet. 2, 4 & 1 Pet. 4, 17, 18  If God spared not the Angels that had sinned, that is; seeing he spared them not. And thus is the word taken (to go no farther) in the words immediately going before, in this Epistle to Philemon, [If thou account our things common, receive him as myself.] Where the meaning is, seeing all things between us are common as among friends, do not thou stand or stick at the entertaining of him. So likewise when he saith, [If he hath hurt thee] it is a granting of the crime, and as it were a confessing of the action whereof he might be charged, as if he had said; seeing the case is so indeed, discharge him, and account me as thy debtor. Thus much for the cleared of the Interpretation of the first words, and the answering of the objections against it. It followeth [That impute to me] where he taketh the debt or wrong offered by Onesimus upon himself, and offereth himself to be bound in a band for him, and to become his pledge or surety. When he saith [I have written it with mine own hand] it is the confirmation of his promise by a civil Instrument, and by subscribing his name unto it. Lastly, when he addeth, [Albeit, I do not say to thee that thou owest to me even thine own self,] we must understand, that the debt which the apostle urgeth as due unto him from Philemon, is in respect of his conversion and winning unto Christ. Wherein he alludeth to such as being conquered in battle, are reserved alive to them that have overcome them, & made them their Servants, in saving them from death, in keeping them from the sword, and in preserving them from destruction. Thus than the Apostle argueth; I being a Captain under jesus Christ, to win him a people from the bondage of sin and Satan, have among many other, won thee and thine whole Family, and have taken you away as it were Captive, delivering you in Christ jesus from eternal misery; and therefore thou owest me much more than thy Servant can owe thee, even thine own self, and whatsoever is dearest unto thee: for thou hast been by my means rescued and recovered from the bondage of Satan, & the dominion of death, and hast been brought to the freedom and liberty of the Sons of God. Thus we see, how the Spirit leaveth no starting hole for Philemon to shake & shift off this duty, to the end it might be a perpetual rule to the Church in the like case, without all exception. As if the Apostle should have said; 
z The sum and substance of the words in this division.  If thou object, that thy loss and detriment received by Onesimus, is more than thou mayst bear and canst forgive: I answer thee, that thou shalt not thereby be hindered, for I thy friend Paul will answer thee whatsoever he is indebted and endangered unto thee, even to the uttermost mite thou cast demand. And that thou shouldst not doubt of mine offer; behold, this my handwriting shall be thy warrant and assurance, which I have subscribed with mine own hand: albeit, I may by my right that I have in thee (pulling thee and thy Family out of the Captivity of Satan, the slavery of sin, and the bondage of hell) claim from thee more than thou canst from Onesimus: for thou owest to me indeed and in truth, not a part of thy goods and possessions, but thine own self, even thy Soul and Body, which are by my Ministry preserved to everlasting life: and thou canst not sufficiently esteem of thy Redemption and Salvation effected and merited by Christ, but manifested, applied, and warranted unto thee by my preaching, and the graces of God bestowed upon me for the effectual conversion of the elect.  

Observations offered unto us in these words.  Thus we have seen the order of the words, and have learned the meaning of them. It remaineth according to the manner and Method before propounded, to gather from hence such observations as are intimated unto us, and might be largely handled of us. First of all, observe with me, that the Apostle returneth here to a consideration of that which might be objected: so that we see it is the duty of the Ministers, not only barely to teach the truth, but to remove doubts, to answer Objections, to put away Impediments, and to clear all difficulties that may stick in the minds of the hearers, and hinder the believing and embracing of the truth delivered unto them. For howsoever our care be to teach plainly and evidently, yet the carnal reason of a natural man ministereth many cavilles and questions, whereby diverse scruples remain in the hearts of the people, as dangerous stumbling blocks to turn them out of the right way, & to stay their course from running with a right foot in the paths of righteousness. Wherefore it standeth us upon, to consider diligently, what may be alleged against the truth that is taught by us, and to make a plain answer unto the same. This we see in every Epistle practised by the Apostle. When he had taught free justification 
a Rom. 3, 20. 21, 22, 27, 28, 31.  by faith apprehending Christ without the works of the Law, the jews might have objected; If the law do not justify, than it was given in vain, it is abolished, it serveth to no purpose. He knew this would be concluded, and therefore he preventeth it; saying, Do we then make the Law of none effect through faith? God forbidden: yea, we establish the law. And afterward, 
b Rom. 5. 20. with Chap. 6. 1, 2.  having taught that where sin abounded, there grace abounded much more, if he had rawly and barely left the matter thus propounded, a man might have objected; If this be true, that there grace aboundeth where sin hath abounded, than sin seemeth to be the cause of God's glory, and then why do we not sin fully and freely, that thereby the glory of God may be magnified? Wherefore he unloseth this knot in the words and chapter immediately following, What shall we say then? Shall we continue still in sin that grace may abound? God forbidden: How shall we that are dead to sin, live yet therein? Likewise to the same purpose he speaketh again, for having proved that sin shall not have dominion over us, 
c Rom. 6, 14, 15.  because we are not under the law, but under grace, considering with himself, that profane men might abuse the grace and liberty of the Gospel to commit sin with greediness, he replieth, What then? shall we sin, because we are not under the law, but under grace? God forbidden, etc. The like we see practised in other places: When he hath taught the Ephesians to love their Wives as their own bodies, yea even as Christ loved the Church, and addeth, that this 
d Ephe. 5, 32.  is a great secret or mystery: a man might ask, do you speak this of the love that ought to be between the Husband and the Wife, or of the love that is between Christ and his Church? he answereth, I speak concerning Christ, and concerning the Church. In like manner delivering a rule to the Church, that Widows should be chosen to attend upon the sick and those that were diseased, he would have none under threescore years of age set a part to this Office, he addeth, 
e 1. Tim. 5, 9, 11.  But refuse the younger Widows, for when they have begun to wax wanton against Christ, they will marry, having damnation: The Apostle knowing that these words might have been wrested wrongfully and applied contrary to his meaning, (for one might have said, what, have they damnation for marrying? Is marriage the cause of damnation?) He resteth not so, but answereth the point, they have damnation for denying and breaking their first faith. This wisdom is to be put in practice of all the Ministers of God's word, we must be able not only to teach, but to convince, and to foresee what may be objected against that which we have delivered. So then the Ministers must be men of knowledge, thoroughly furnished to convince the adversaries, and replenished with store, both new and old, to overthrow all spirits of contradiction that seek to subvert and destroy the faith of many. And it belongeth to the people to resort and repair to their Ministers thus qualified, for resolution of doubts wherewith they are troubled, 
f Mal. 2, 7. Math. 2, 4.  considering with themselves that the Priests lips must preserve knowledge, and that the people are to seek the law at their mouths, because they are the Messengers of the Lord of Hosts.  
Secondly, we see again in the first words of hurting and owing, that there is used a certain mitigation. For whereas he might have called him a Thief and Runagate, he expresseth them under much milder names, calling his robbing and flying away, an hurting, and debt; declaring thereby, how gentle and easy an hand, how loving and charitable an heart, we ought to bear, toward the penitent. We are not to aggravate the slips and falls, nor augment the sins and offences of our brethren, nor to urge them and set them out in their colours to the uttermost, nor to follow them with extremity, but it is our duty to deal mercifully with such sinners as are unfeignedly and truly turned unto God, 
g Three rules to be observed to move us to deal mercifully toward the penitent.  remembering always these three things. First, that we are subject to the like sins, and may be overtaken with the same offences, through the temptations of Satan, and the corruptions of our own nature. Hence it is, that the Apostle admonisheth us, 
h Gal. 6, 1.  to restore such as have fallen, even with the spirit of meekness, considering also ourselves lest we also be tempted. Secondly, that as we are subject to fall, so we have offended as greatly against God as they, if not in the same kind and after the same manner; so that if he should enter into judgement with us, who could stand in his presence, or answer him one of a thousand? This is it which Christ jesus laid to the charge of the proud pharisees, when they brought before him the woman taken in adultery, he said unto them, 
i john. 8, 7, ●.  Let him that is among you without sin, cast the first stone at her: who, when they heard it, being accused of their own consciences, went out one by one, beginning at the eldest even to the last. Thirdly, that we do desire and obtain fogivenesse of our sins upon this condition, that we forgive others, when we are taught to say; 
k Mcth. 6, 12, 14.  Forgive us our trespasses, as we forgive them that trespass against us. Wherefore, let us be of a gentle mind and placable nature, easy to be entreated, ready to be persuaded, willing to be reconciled, and forward to forgive all injuries and wrongs offered unto us: without which affection all our prayers to God, and all the parts of his worship, are made void and nothing worth unto us. Hence it is, that we are moved, when we have brought our gift to the Altar, then and there remembering 
l Math. 5, 23, 24.  that our brother hath aught against us, to departed and leave our offering until we be reconciled unto him. Of this point we have spoken before: yet the great necessity of it, and the present use of the lords supper, which is a Sacrament of love and unity, requireth the renewing of it; and therefore, unless it be to those that are dead-hearted and heavy eared, that will neither hear, nor mark, nor understand, nor obey, it cannot but work some grace and conscience in them that have their ears opened, boared and prepared.  
Thirdly, note the singular love and exceeding compassion in the Apostle, offering himself to become surety; yea, to enter into bands for so base a servant as had stolen away his masters goods, and ran away for fear of punishment. Herein is great love; and herein Christ jesus testifieth his love to his Church, 
m 2. Cor. 5, 21  in that he became sin for us, and undertook to bear the burden of man's wickedness and God's wrath: even wickedness most heinous, and wrath most horrible. Herein is unspeakable love, he offered himself as a pawn & pledge for us miserable sinners and bankrupt persons, not able to pay one penny of that great debt that we own unto him.  
Fourthly, we may learn that the imputation of another man's debt, may stand with the law of God and man, so that by all law divine and humane he is reputed and holden a debtor, that offereth and maketh himself surety for another, so that he is justly charged to be the debtor and the other man for whom he becometh surety is discharged and freed from the debt: yea, the satisfaction of another is imputed to the debtor, even as his debt is imputed to the surety. This being cleerc and evident in all Law, and by all reason, why should it seem a marvelous, or rather a monstrous thing in the eyes and ears of our adversaries, either that our sins should be imputed to Christ our mediator, or that his sanctification and justice should be imputed to us, and that we are not justified by inherent righteousness, but by the imputed righteousness of Christ, 
n 1 Cor. 1, 30. Phil. 3, 9  Who is made unto us of God to be our righteousness, to the end that we might be found in him, not having our own righteousness which is of the law, but that which is through the faith of Christ. This ought not to seem strange or unpossible to us, seeing he is no less just and righteous, to whom the justice and righteousness of another is imputed, than that person is who hath an inherent righteousness of his own within him: as it skilleth not who payeth the debt, so it be discharged, in as much as the debtor is as well freed when another hath satisfied the creditor, as if himself had done it. Nay he is more just and righteous that hath Christ's righteousness made his, then if he had an inherent righteousness of his own, albeit it were perfect and complete, full and absolute, without all stain and imperfection. For Christ's imputed righteousness is more worth and worthy than all the inherent righteousness that is in men and Angels: yea that imputed righteousness of Christ is more accepted and respected of God, than all the righteousness that is found in the Angels themselves: and when we shall live with Christ our head in the Heavens, albeit we shall have perfect righteousness inherenr in us, and be like the Angels which always enjoy the presence of God, and behold the beauty of his face, yet even then we shall appear more glorious, gracious, and accepted of God, through that righteousness of Christ imputed unto us (which we shall never lose nor put off, no not when we shall be in immortality) then for this inherent sanctification when it is at the highest top and in the greatest perfection, without any want or weakness.  
Fiftly, note also the Ironical preterition or passing by that which he would have carefully considered, and wisely imprinted in the mind of Philemon, [I say not that thou owest to me thyself.] This he doth to avoid all suspicion of arrogancy and ambition, or lest he should seem proud and haughty, and challenge overmuch to himself; he lesseneth and diminisheth the matter greatly, whereas he might have uttered and signified more than he speaketh, so that he leaveth the rest to philemon's secret and serious consideration. This teacheth us to avoid all arrogant boasting, and to beware of vain vaunting of ourselves above that which is meet and aught to be in us. Hereunto the Apostle oftentimes exhorteth us, 
o Gal. 5, 26.  Let us not be desirous of vainglory, provoking one another, envying one another. And in another place, 
p Phil. 2, 2, 3.  Be of one accord and of one judgement, that nothing be done through contention or vainglory, but that in meekness of mind every man esteem other better than himself. We are naturally given to think well of ourselves, and to desire to be magnified of others above that which is in us; whereas we ought to humble and abase ourselves, that God may with his gracious hand lift us up.  
Lastly, observe with me in the last words the Metaphor used by the Apostle, witnessing and warning him that he owed to him his own self; as if he had been taken by him in wars, by the law whereof he was as his own. This serveth to teach us, that all men are by nature captives to sin and prisoners to Satan, being delivered and freed from the subjection and slavery of them. This our Saviour teacheth, 
q john. 8, 34, 36.  Verily, verily, I say unto you, that whosoever committeth sin is the servant of sin: if the son shall make you free, ye shall be free indeed. To this purpose the Apostle Paul speaketh, 
r Rom. 6, 17. 18.  Know ye not that to whomsoever ye give yourselves as servants to obey, his servants, ye are to whom ye obey: whether it be of sin unto death, or of obedience unto righteousness: but God be thanked, that ye have been the servants of sin, but ye have obeyed from the heart unto the form of the Doctrine whereunto ye were delivered: being than made free from sin ye are made the servants of Righteousness. Where the Apostle showeth, that there are two sorts of Servants; some are Servants to sin; other, are Servants to righteousness: and whosoever is Servant to one, cannot be Servant to the other; they are so opposite and contrary the one to the other, that no man can serve these two Masters. This is it which the Apostle john handleth; He that 
s 1 john 3, 8.  committeth sin is of the Devil, for the Devil sinneth from the beginning: for this purpose was made manifest that Son of God, that he might lose the works of the Devil. Let us all suffer the Ministers of the Gospel to take us out of the hands of Satan, and to subdue us to the Kingdom of Christ, by the two-edged Sword that goeth out of his mouth. Thus much may suffice for the general observations which arise out of the words, and might be stood upon at large; but I have only briefly pointed them out. Now let us particularly lay open such doctrines as are more especially aimed at in these words.  
[If he hath hurt thee, or oweth thee aught, etc.] In the former verse, we have heard how the Apostle hath reasoned on this manner with Philemon, [If our things be common, thou oughtest to receive him to favour, whom I have so great cause to favour] urging a community and fellowship in all God's blessings. But in this verse he acknowledgeth a debt to Philemon from Onesimus, and doth take it upon himself to answer it. 
Doctrine 1. The communion of the Saints doth not take away the possession & interest that is in the things of this life.  We learn from hence, that the communion which is among the faithful Saints, doth not take away the private possession, dominion, distinction, and interest in the things of this life. Albeit the things belonging to this temporal life, be in some respect common, yet in another respect they are private. They are common touching use, they are private touching possession. This appeareth in the practice of the Fathers that lived after the flood; as Abraham, Isaac, jacob, job, David, and divers others; who albeit they willingly imparted to their Brethren the blessings of God bestowed upon them, yet they had their special houses of abode, inheritances of lands, possessions of goods, Flocks of Sheep, herds of cattle, and distinction of Servants. Mark this in the order, that God took with his own people, when he had subdued their Enemies, and brought them into the Land, 
t Num. 32. and 34.  every Tribe had his several inheritance, and every Family in the Tribe, had his peculiar possession divided unto him by lot, to avoid all Controversy and contention among them. When Naboth was urged by Ahab to pass his Vineyard to him, either by sale or by exchange, he answered; 
u 1 King. 21, 3.  The Lord keep me from giving the Inheritance of my Fathers unto thee. This is it which Solomon speaketh in the Proverbs, 
x Pr●… 5, 15, 16 17.  Drink the Water of thy Cistern, and of the Rivers of Waters in the streets, but let them be thine, even thine only, and not the Strangers with thee. He teacheth the faithful to live of their own labours, and to be helpful to the godly that want. Great were the wants and miseries of the poor Saints of God, (as we see in the Acts of the Apostles) so that many sold their possessions to relieve the distressed Members of the Church: yet the Apostle Peter saith to Annanias, who had kept back a part of the price of that he had sold; 
y Acts 5, 4.  Whilst it remained, appertained it not unto thee? And after it was sold, was it not in thine own power? How is it that thou hast conceived this thing in thine heart? Thou hast not lied unto men, but unto God. By which words it is manifest, that albeit the Saints accounted nothing their own, but had all things common among themselves, yet they always retained a several right and propriety in those things that they possessed.  

Reason 1.  This truth will yet further and better appear unto us, if we enter into the consideration of the Reasons that serve to strengthen it. First, it is confirmed by the Commandments of God, and by the fourth petition of the Lords Prayer. The 
z Exod. 20, 15  eight Commandment forbiddeth us to steal away our Neighbours goods, and to do him the least hurt therein. The tenth commandment 
a Exod. 20, 17.  restraineth the inward lusts & motions that arise in our minds, and condemneth the coveting of his house, of his wife, of his servant, of his ox, of his ass, or of any thing that belongeth unto him. If then, God commandeth the preservation of every man's goods, and forbiddeth all injuries to be offered unto them; it standeth us upon to acknowledge a right and interest that every one hath in earthly things given unto him. Likewise, our Saviour Christ teacheth us 
b Mat. 6, 11.  daily to ask our daily bread, so that no man ought to desire that which is another's bread, but every one to know his own, what God hath given him, and what he hath given to others. If then there be bread that is ours, than also there is bread that is not ours. And if somewhat be ours, and somewhat not ours; it followeth that every one hath an interest in his own goods, and cannot lay hold on another man's.  

Reason 2.  Secondly, the invading of other men's inheritances, and the encroaching upon their private possessions, is the fruit either of a confused Anarchy, or of a lose government, and both of them are contrary to that ordinance which God establisheth, and the order that he requireth. This we see in the latter end of the book of judges, where it is recorded, and oftentimes repeated, that 
c judg. 17, 6, & 18. 1. & 19 1. & 21, 25.  In those days, there was no King in Israel, but every man did that which was good in his own eyes. And what I pray you was that? Even that which was stark nought: they broke out into open outrages; riots, usurpations, oppressions, and community of women. All things were out of course, no man ordered his life aright, every man followed his own lusts. But God is a God of order, and not of confusion, 
d 1. Cor, 14, 33, 40.  as the Apostle teacheth, 1. Cor. 14 God is not the author of confusion, but of peace, as we see in all the Churches of the Saints: let all things be done honestly and in order. But if every man may enter upon the labours of other men, and take to himself what he pleaseth, it would bring as great a confusion of families and common wealths, 
e Gen. 11, 8.  as once there was of tongues when one did not understand another, so that they were constrained to break off the work they had begun.  

Reason 3.  Thirdly, every one hath a proper and peculiar possession, his own servants to order, his own ground to till, his own fields to husband, his own family to govern, and his own domestical affairs to manage, that he may provide things honest in the sight of God, that he may rejoice in the labour of his own hands, and be thankful to the father and giver of all good things. It is a rule taught by nature, approved by experience, strengthened by custom, 
f Aristot. polit. lib. 2. Cap. 2.  and established by the founders of Cities and Kingdoms, that whatsoever is cared for of all, is cared for of none as it ought to be, but is neglected of all. This appeareth in every Town and incorporation, in every house and congregation. If a matter be committed to many servants to be dispatched, it is commonly either altogether left undone, or done negligently, and worse than if it had been assigned to one. I have heard it delivered as a proverb, that he which hath one man, is sure of a man, he that hath two men, hath but half a man; and he that keepeth three, hath none at all. One looketh upon another, and leaveth the work for his fellows, thinking with himself that albeit he neglect the doing of it, yet there are two others to finish it: and so among them all, the business of the Master lieth undone. We see this in mending of high ways, which because it is to be done by a common hand, and by a general agreement of many together, is generally posted over from one to another, and commonly left off from year to year. Mark this moreover in the provision for the poor, who ought to be charitably rel●…ued by the laws of God and man: yet because the burden lieth upon the shoulders of all, all men are ready to shake it off from them, and pinch courtesy who shall begin. But when every one knoweth his own, it increaseth care, and doubleth diligence in him, he rejoiceth with his family in the blessings of God, and learneth to be a good Steward in the use of them, disposing of them to the glory of the giver, and to the comfort of the receiver. This it which Solomon teacheth, Chap. 5. of the Proverbs, 
g Prou. 5, 15, 18. 19  Let thy fountain be blessed, and rejoice with the wife of thy youth, let her be as the loving Hind and pleasant Roe: let her breasts satisfy thee at all times, and delight in her continually. So then, the distinction of dominion and possession, when every one knoweth his own and what is not his own, maketh men careful to look unto them. Wherefore seeing God is the author of propriety, the hater of confusion, and the commander and appointer of every man his several task and labour; it followeth, that the community of the Saints doth not destroy the propriety of substance, but every man keepeth the title and tenor of his own goods, which no other can challenge to himself.  

Use 1.  As we have seen the reasons that confirm this Doctrine, so let us see the uses that instruct us in many profitable points tending to edification. First of all, this confuteth and convinceth the detestable and damnable sect of the Anabaptistes, who deny to men any property in any thing, but would have all things common. True it is, among faithful friends all things are common (as we have already proved and confessed) so that as we have one father, so we have one fraternity, and are of one family. Hence it is, that Tertullian in his Apology teacheth, 
h Tertul. in Apologet.  that among Christians all things were common, except men's wives. What then? Were these first Christians, Anabaptistes? Or are these Anabaptistes like these first Christians? No, in no wise. They allege indeed the example and practice of the primitive church, but it doth not no way favour their opinion, nor countenance any such Communion, as these Heretics would bring in amongst us. 
Objection 1.  But they object that all that believed were in one place, and had all things common; yea, they accounted nothing to be their own. 
Answer.  I answer, that these words are not to be understood, as though they had forsaken their own houses, and lived together, in public, and in common, in the same house, as it were in the celles and Cloisters of Monks; but as it followeth in the next words, 
i Acts. 2, 46.  They continued daily with one accord in the Temple, and breaking bread from house to house; did eat their meat together with gladness and singleness of heart. If this be true, let the Anabaptistes (a new sect of Monks) answer, at whose houses this was done? Was this meeting and eating of their meat in the houses of the Infidels, or of the believers? I think no man is so sottish, to say it was in the houses of the unbelievers, who would not receive them to house, nor give them any entertainment among them, seeing they hated them and their profession to the death. Wherefore it must of necessity follow, that these assemblies were in the houses of such as were faithful. If then the faithful Christians had their houses, in which they met together, than they did not at all sell nor forsake their houses and dwellings, nor coop up themselves as is it were in Monasteries or Hermitages from the society of men. 
Objection 2.  Secondly, whereas they object, Chap. 4. 
k Acts. 4, 34, 35.  As many as were possessors of Lands sold them, and brought the price of the things that were sold, and laid it down at the Apostles feet: 
Answer.  It is not so to be understood, as if they had cast away all care of their household affairs, and possessed nothing in private afterward. For this was done by some of the richer and wealthier sort, who were not compelled to sell, neither can it be gathered that they sold all. Nay it appeareth throughout this book of the Acts, that many after this fact possessed houses of their own. The Evangelist Luke noteth, that when Peter the Apostle was brought out of prison by the Ministry of the Angel that was sent to deliver him, 
l Acts. 12, 12.  As he considered the thing, he came to the house of Mary, the mother of john, where many were gathered together and prayed. Fron whence I pray you, had this woman this house? If all Christians sold their inheritances and proper houses? So then, the communion of goods that was among the first Christians, was nothing but a sale of part of their possessions to succour the poor Saints, least being constrained through Famine, and left destitute of the help of the brethren, they should turn back again to the jewish Religion; and therefore it is said, that distribution was made of those things that were sold; not equally, or confusedly, 
m Acts 4, 35.  But according as every one had need: so that he that had the greater charge, had the greater allowance, and he that had the less Family, had the less maintenance. Tiue it is, it is said; 
n Acts 4, 32. & 2, 44.  The multitude of them that believed were of one heart and of one Soul, neither any of them atcounted any thing of that which he possessed was his own, but they had all things common. But from hence we may rightly gather, that every man had special interest in his own goods. For if they had possessed nothing as their own, and that the community among them had destroyed the property that rested and remained with them, what is this that he saith; any thing of that which he possessed was his own? Whereby we see, that as yet they continued owners and possessors of their goods, as they did before: but they so possessed them, that they were content to employ them no less to the use of others, then to the benefit of themselves; according to the precept of the Apostle, 
o 1 Cor. 7, 30, 31.  That they which buy, be as though they possessed not: and they that use this World, be as though they used it not, because the fashion of this world goeth away. 
Objection 3.  But be it, that the Apostles had instituted such a communion as these imagine, in this Church at jerusalem: and let us grant, that among them there was no distinction or property retained: 
Answer.  yet it cannot be proved, that the same was required of all Christians, or that it was unlawful for them to keep that portion of earthly blessing befallen unto them. We heard before what Peter said to Annanias; 
p Acts 5, 3, 4.  Why hath Satan filled thy heart that thou shouldst lie unto the Holy-Ghost, and keep away part of the price of the possession? Whilst it remained, appertained it not unto thee? And after it was sold, was it not in thine own power? How is it that thou hast conceived this thing in thine hart? Thou hast not lied unto men, but unto God. How could Peter speak this, or with what warrant could he deliver it, if all Christians had been enjoined to sell their possessions, and to renounce their Title and interest in them, to live in common one with another? Doth he not say, that the possession might have been kept and unsold? And when State was delivered, doth he not affirm, that the Money that he had received was in his own power? 
Objection.  If any ask, wherefore then is he so sharply reproved, and severely punished? 
Answer.  I answer, because he supposed he could deceive the Holy Ghost, and so kept back a part of the price, and yet pretended to bring the whole sum unto the Apostles. His sin therefore was lying, fraud, and deceit. So then the Anabaptists are plainly convinced, and a lawful propriety of goods is established. This we read farther in other places of this Book, that the Christians held the possession of their houses and goods as their own. There was a certain Woman, a Disciple, 
q Acts 9, 36.  named Tabytha; she was full of good works and Alms which she did, and made many Coats and Garments which she gave to the poor.  
In the next Chapter, among many Christian virtues, Cornelius the Captain is commended, to 
r Acts 10, 2.  Be a devout man, and one that feared God withal his Household, which gave much Alms to the people, and praised God continually. In the eleventh Chapter we see, that after Agabus had signified by the Spirit, that there should be a great Famine throughout all the World; 
s Acts 11, 29.  The Disciples, every Man according to his ability, purposed to send succour unto the Brethren which dwelled in judea. Mark here that he saith; Every man according to his ability; for what ability could any have, if no man did hold any thing as his own? Or what difference could there be between one another? In like manner, we heard before, 
t Acts 11, 12.  of the house of Mary the Mother of john, where many were assembled: and we read of the house of 
u Acts 9, 43. and 10, 6.  Simon the Tanner where Peter lodged, and continued for the space of many days: he was a true Christian, and yet he kept his house after his conversion to the Faith of the Gospel. In the 16. Chapter, Lydia a seller of Purple, having her heart opened, and being baptised, said; 
u Acts 16, 15.  If ye have judged me to be faithful to the Lord, come into mine House, and abide there: and she constrained them. She doth not say; Sell my House, but enter into my House, which she so possessed, as that she communicated it also to the Apostles. In the twentieth Chapter the Apostle Paul doth glory before the Elders of Ephesus, saying; 
x Acts 20, 33  I have coveted no Man's Silver, nor Gold, nor Apparel. What reason can be rendered of this saying; if no Christian might lawfully retain the possession and propriety of Gold or Silver? In the 21. Chapter it is said; that 
y Acts 21, 8.  Paul and they that were with him, entered into the House of Philip the Evangelist, whtch was one of the seven Deacons, and abode with him. If nothing aught in private to be possessed, why had he not sold his house? How dareth he retain and reserve any thing to himself? Wherefore is he not reproved of the Apostle, and the rest of the Brethren, for breaking the supposed ordinance that they had planted and appointed in all Churches. But of this, 
z Upon Num. 21, 21.  I have spoken elsewhere; 
a Muscul. upon Math. Chap. 6.  and others discuss and dispute this point at large, showing that God hath settled this order to be observed in the Church, that every one govern aright his own house, and distribute to the necessities of the Saints. The Apostle speaketh to this purpose; 
b 1 Tim. 5, 4.  If any Widow have Children or Nephews, let them learn first to show godliness toward their own house, and to recompense their Kindred, for that is an honest thing, and acceptable before GOD. And afterward, 
c 1 Tim. 5, 8.  If there be any that provideth not for his own; and namely for them of his Household, he denieth the Faith, and is worse than an Infidel. Likewise writing to the Thessalonians, he saith in the first Epistle, chapped. 4. 
d 1 Thess. 4, to 11.  We beseech you brethren, that ye increase more and more, and that ye study to be quiet, and to meddle with your own business, and to work with your own hands, as we commanded you. And in his second Epistle, Chapter 3. 
e 2 Thess. 3, 10, 11, 12.  When we were with you, this we warned you off, that if there were any which would not work, that he should not eat: for we heard that there are some which walk among you inordinately, and work not at all, but are busy-bodies: therefore them that are such, we command and exhort by our Lord jesus Christ, that they work with quietness, and eat their own Bread, etc. Thus than it evidently appeareth, that the Anabaptists are deceived, which go about to bring in such a communion, or rather confusion among men, as neither Christ hath commanded, nor the Apostles have instituted, nor experience hath approved, nor any Christians have practised, nor the example of the Church at Jerusalem hath warranted. To this Pestilent and poisoned Sect of detestable Heretics, we may join as Cozin-Germans, those mischievous and miserable Malcontents, that hold in word the lawfulness of private possession, but follow in practise the unlawfulness of more than an anabaptistical communion.  
These are they that bring discontent to see others enjoy more than themselves, endeavour by unlawful and ungodly actions to bring in an equality of all things; pulling down Hedges, filling up of Ditches, burning of Houses, removing of Marks, breaking down Fences, digging down Enclosures, dispaling and disparking the bounds of Lands, and laying all things common, (as they did in the Insurrection of 
f In the reign of Richard the second.  Wat Tyler, jacke Straw, and many others) which we have seen or heard done in our days; yea, many idle and disordered people, hoped and looked for a commotion in the latter days of our late Sovereign. For as Esau hating his Brother, and thirsting after the murder of him, thought in his mind; 
g Gen. 27, 41.  The days of mourning for my Father will come shortly, then will I slay my Brother jacob: so these ryotus routs of Rebels, intending to fish in troubled waters, and minding to make a prey of the richer sort, said among themselves; The days of mourning for Queen Elizabeth will come shortly; then we shall have enough, than we shall make the Chur●…es pay for all, than we will want nothing that is to be had. Let us take heed of such ungracious person as begin a conspiracy, and lay the foundation of an Insurrection. Though they call us to come with them, and would have us to join in league with them; let us beware we cast not in our lot among them, nor walk in the way with them, for their feet run to evil, and their broad paths, are the beaten paths of death.  

Use 2.  secondly, seeing every man hath a state in his own goods, it teacheth us this duty, that we ought to be content with that portion which we have; be it more or less, be it small or great, be it a simple or a worthy portion, and to be by all means thankful for it: considering with ourselves, that the difference of places, Lands, Possessions, with the properties thereof, be of God, and are to be acknowledged as his gift. True it is, men do sometimes increase their wealth by unlawful means, by robbing and wronging of others, to their own condemnation: but then they want comfort and peace in the possessing of them; they cannot say they eat their own Bread; they cannot esteem God to be their helper. Let us hate such wicked shifts, and renounce from our hearts all deceitful dealing. Let us seek for a blessing upon our labour at his hands, that is the disposer of all things in Heaven and Earth. Let us learn, 
h 1 Tim. 6, 6, 7, 8.  That godliness is great gain, if a Man be content with that he hath: for we brought nothing into the World, and it is certain that we can carry nothing out, therefore when we have food and raiment, let us therewith be content. This is it which the Apostle teacheth, Heb. 13. 
i Heb. 13, 5, 6.  Let your conversation be without covetousness, and be content with those things that ye have, for he hath said; I will not fail thee, neither forsake thee: so that we may boldly say, The Lord is mine helper, neither will I fear what man can do unto me. We shall never deal faithfully with the goods of other men, nor for Conscience sake abstain from wrong and Injustice, until we rest contented in our hearts with things present, and depend by Faith upon God's providence, knowing that he hath by his gracious promise bound and charged himself with us, and for us, in all things necessary, as well for our bodies, as for our souls. He is a mighty God, and a merciful Father, that never faileth nor forsaketh his Children that trust in him, that call unto him, that depend upon him. If this Faith be in us, it will swallow up many cares, and consume many fears, which distract and distemper unbelievers in this life.  
Let not our heart thercfore be addicted to Covetousness, nor let us suffer ourselves to be carried away from God, by the greedy and gaping desire of Riches, nor seek to augment them, & abound in them by unlawful means, nor possess them with vexation of mind, or with affiance in them. But let us rest in our several Callings and conditions of life with contentation, and a quiet Conscience, not swelling in heart, or disquieting ourselves in vain, with longing after an higher state and standing, than the Lord hath allotted and allowed unto us. If once our affections overflow the banks of our present conditions, so that we cannot use with thankfulness that which we have received, we can never be persuaded to be contented, but we will not stick now and then to borrow of the Law of equity, shifting & providing for ourselves what ways we can without difference, and breaking out into unhonest and unorderly courses, without conscience. Let us therefore 
k Rules to be remembered to work in us contentation.  for our better instruction in this point, lay up in our hearts, these few Rules follows, to work in us contentation.  
First, that all of us enjoy more than we deserve, and can justly challenge at the hands of God. If we would have a crumb of bread, we must crave it of him, and say, 
l Math. 6, 11.  Give us this day our daily bread.  
Secondly, that we oftentimes do want outward things, because we esteem no more of inward graces and spiritual blessings. We have no promise of God to bestow upon us earthly gifts, any farther than we ask by prayer, and seek by faith heavenly things, according to the saying of Christ; 
m Math. 6, 33.  First seek the Kingdom of God and his righteousness, and all these things shall be ministered unto you. It is therefore Gods great judgement upon such graceless and thankless men, as contemn these things that belong to a better life, that oftentimes they are brought to feel the want of the transitory things of this life.  
thirdly, that it is a great subtlety and policy of Satan, to inveigle and entangle our minds with the desire of such benefits as we want, thereby to cause us to murmur, and to move us to distrust for them, and to disgrace the present benefits which we enjoy, and so to provoke us to be unthankful. The people of Israel abounded plentifully in many great blessings in the Wilderness, and tasted liberally of God's goodness; yet 
n Exod. 14, 11, and 15, 23. & 16, 2. & 17, 2.  when they suffered the least want of Water, or Bread, and had not their lusts satisfied at their own desire, they did break out into impatiency of spirit, and forgot the mighty works that he had done for them. Their present want made them to distaste and dislike all the rest of God's mercies; 
o Gen. 41, 4, 7  Even as the evill-favoured and leane-fleshed Kine, did eat up the wellfavoured and fat Kine, or as the thin and blasted ears of Corn, devoured the rank and full ears, in the dreams of Pharaoh. Let us not therefore burn with a desire of an higher estate, but labour to find our hearts and minds thoroughly settled in that large and liberal portion which we have in present possession by the good hand of God toward us.  
Fourthly, that the Lord doth not always actually bestow upon his Children the riches and wealth of this World, but nurtereth them up to depend wholly upon his faithful promise, who hath given them his word, that he will not leave them nor forsake them. And in the mean season, he worketh in their hearts a patiented bearing of the wants and necessities of this life, but in the end, he will bestow upon them eternal blessings that never shall have end, and heavenly graces that never shall decay.  
Fiftly, that one drop of God's favour toward us, is better worth, and more of value, than this whole World, that is but vain and transitory. If we cannot rest in this favour of God, in the want of outward things, it is most certain we have not yet learned truly to prize, and rightly esteem the favour of God. Such as cannot be content to forego and forsake earthly things, never truly felt the forgiveness of sins. Let us learn to rest in the least taste and touch of the grace and favour of God, whatsoever it bringeth with it; whether wealth or want; whether plenty or poverty; whether prosperity or adversity.  
Lastly, we must remember that Nature is content with a little; so that if we have food and raiment, we ought to be content, as we noted before. This was the vow of jacob when he went from his Father's house, while he was in the way to Haran; 
p Gen. 28, 20, 21.  If GOD will be with me, and will keep me in this journey which I go, and will give me Bread to eat, and clothes to put on, so that I come again unto my Father's house in safety, then shall the Lord be my GOD. There are two points of man's life; his entering into the World, and his going out of the world: the space coming between both these, receiveth many changes and alterations, many differences and diversities. Some are poor, and some are rich; some noble, & some un-noble; some high, and some low. The beginning of all is equal; the end of all also is equal touching this life: for as we brought nothing into this world, so we can carry nothing away with us, We came 
q job 1, 21.  naked out of our mother's womb, and naked we shall return thither. The time between our rising and falling, our birth and death, is of short continuance, and therefore we ought not to be careful to heap up Riches, 
r Psal. 49, 17.  For as much as we shall take nothing away when we die, neither shall our pomp descend after us. If a Man have need of one only Pot or Pitcher of Water, it is small wisdom and great vanity to try to draw up a whole stream. If a little provision will serve for the journey and voyage that we undertake, it is a needless and bootless thing to hoard and heap up great store of furniture for a small occasion. Let us therefore take heed of all excess, and content ourselves with the moderate use of outward blessings, enjoying such things as we have with cheerfulness and thankfulness, bearing the want of such things as we have not, with patience and meekness, depending upon GOD for his blessing, in all things that any way concern and belong unto us. To love Riches, is a token of a base and abject mind; to covet and desire them when we want them, is a sign of a wretched and miserable mind; to use them well to our private commodity, and the public utility when we have them, is a Testimony of a commendable and contented mind.  

Use 3  Lastly, we learn from this Doctrine, to take good heed that we do not abuse our property and dominion of those gifts that God hath given us, bestowing them only to our private use, and withholding the comfort of them from others, to whom they ought of right to be imparted and employed. For albeit the possession of them be ours, yet there is an use of them belonging to the Saints; the property of goods, and the communion of Saints standing together. Whensoever we have these outward things, we must not withhold them, when they may profit the Church, and refresh the Saints. We must not be covetously and corruptly minded, like Naball; who, when David and his Men were in necessity in the Wilderness, said; 
s 1 Sam. 25, 11  Shall I take my Bread, and my Water, and my Flesh that I have killed for my Shearers, and give it unto Men that I know not whence they are? He challengeth all as proper to himself; his Bread is his, his Water is his, his Flesh is his, all is his; he hath nothing for David, nothing for his Servants, nothing for others. This we see in the dealing of Laban toward jacob, he saith unto him; These Daughters, are my Daughters; these Sons, are my Sons; these Sheep, are my Sheep; and all that thou hast is mine. He challengeth all to himself, he leaveth nothing to jacob. Gene. 31. 43. The Apostle james teaching us to prove our Faith by our works, saith; 
t jam. 2, 15, 16  If a Brother or a Sister be naked and destitute of daily food, and one of you say unto them; Depart in peace, warm yourselves, and fill your Bellies, notwithstanding ye give them not those things that are needful, what helpeth it? Whereby we see, that mercifulness to our poor and needy Brethren is commanded: so that as we believe a communion to be among all true professors, so we are charged to be as the Clouds that drop down the sweet showers upon the Herbs, as lively Fountains of Water that flow out plentifully to the use of others, as fruitful Trees bringing forth store to feed others. We must consider, that we are but Stewards of our goods that are lent us for a time, for which we are to give an account, and of which we are to give a yearly rent to the chief Lord, which his poor Children are appointed to receive at our own hands, whom we are bound to relieve with our goods. He hath said; 
u Math. 26, 11.  The poor ye shall always have with you, but me ye shall not always have. This duty is oftentimes required and beaten upon in the word of God. This appeareth in the practice of job, who being accused falsely of his three friends, to be an Hypocrite, is compelled to boast after a sort of his works as the fruits of his Faith, and the assured Seals of his unfeigned profession; 
x job 29, 12, 13.  I delivered the Poor that cried, the fatherless, and him that had none to help him: the blessing of him that was ready to perish came upon me, and I caused the widows hart to rejoice.  
Where we see, how he rendereth an account of his life past, being of his Adversaries charged with great wickedness and much dissimulation. So the Prophet describing the blessedness of that Man that feareth the Lord, and delighteth greatly in his Commandments, saith; 
y Psal. 112, 9  He hath distributed and given to the Poor, his righteousness remaineth for ever, his Horn shall be exalted with glory. He showeth hereby, that the godly do not spare niggardly, but distribute liberally; according as the necessity of the poor Saints requireth, and as his own power and ability suffereth him. Hereunto cometh the precept of Christ: 
z Luke 12, 33  Sell that ye have, and give Alms: make you Bags which wax not old, a Treasure that can never fail in Heaven, where no Thief cometh, neither Moth corrupteth.  
Let us consider, that God hath made the poor as well as the Rich; and that the poor man is our own Flesh. Especially, let us always remember that the godly poor are our brethren in Christ, 
a Math. 25, 34.  and that in the last judgement the Lord jesus will account it, and reward it as done unto himself, whatsoever hath been bestowed upon his needy and distressed Brethren. If we be careful to practise these duties of Christian Charity and Community, it shall avail to seal up God's favour toward us in the remission of our sins, and much advantage us to obtain many blessings, seeing many supplications shall be made and offered up for us, and so we shall taste the fruit that we have planted, and harvest the Corn that we have sowed. For 
b Gal. 6, 7.  Whatsoever a Man soweth, that he shall reap, (as the Apostle testifieth to the Galathians) and therefore if we be diligent to help the poor and needy, we shall receive a full recompense, with much increase into our own bosoms.  
[That impute to me, I will recompense thee, etc.] See here the most earnest affection of Paul, for this poor Servant. He offereth himself to become Surety and Paymaster for Onesimus, to answer for his debt, and to stand as a debtor himself in his place, in respect of his Creditor, and to pay whatsoever would be, or could be required at his hands. 
Objection.  But before we come to the point of instruction here offered to our consideration, it shall not be amiss to answer a question that may here be demanded, how he promiseth the payment of money to another, who unless he were himself helped and sustained of the Churches, had not whereupon to live. We know how it went oftentimes with the Apostles, by the confession of Peter, and of john, who said to the Cripple that lay at the gate of the temple, 
c Acts 3. 6.  Silver & gold have we none. And the Apostle Paul was also constrained to labour with his own hands. How then is he on a sudden become so wealthy, as to offer his service to another, and to undertake to discharge the debt of another? 
Answer.  I answer, the meaning of the Apostle is, that he would have him forgive his Servant, and to require the debt neither of him, nor of his Servant; as appeareth evidently by the whole course of the preventing of this Objection. He would not therefore have him to contend with his poor penitent Servant, nor seek any trouble against him, unless he would account him a debtor in his stead. And furthermore, he addeth forthwith, that Philemon was indeed wholly his, to whom he owed all that he had: so that if he would require the debt, he should consider that the payment was already made. From this offer that Paul maketh, which is, to satisfy another man's debt. We 
d Doctrine 2. It is lawful for one man to become surety for another.  learn, that it is a lawful thing for one man to become Surety for another, and to engage himself for his sure and faithful Friend, of whom he is well persuaded. Howsoever suretyship be to some very hurtful, and to all dangerous, yet it is to none in itself, and of it own nature, unlawful or sinful.  
This truth is confirmed unto us by divers examples, of such as have gone before us in the practice of this duty. When jacob refused to send his youngest and beloved Son Benjamin (whom he begat in his old age) into Egypt with his other Sons to fetch Corn, saying; Ye have rob me of my Children: joseph is not, and Simeon is not, and ye will take Benjamin: all these things are against me. 
e Gene. 42, 36 37.  Then Reuben answered his Father, saying; Slay my two Sons if I bring him not to thee again: deliver him to mine hand, and I will bring him to thee again. Where we see, he offereth his Sons in hostage, and was ready to deliver them as pledges, and to bind to his Father, Man for Man, Son for Son, body for body, and life for life: which is a greater matter then to be bound money for money, and goods for goods. The like we see more evidently in the Chapter following, when jacob did hang back, and seemed resolved not to let Benjamin departed with them; judah is earnest with his Father, saying; 
f Gene. 43, 8, 9, 10.  Send the Boy with me, that we may rise and go, and that we may live and not die; both we, and thou, and our Children: I will be surety for him, of mine hand shalt thou require him: If I bring him not to thee, and set him before thee, then let me bear the blame for ever.  
In which words we see, that when judah considered the cause of their long delay, and the extremity of the great dearth, and the danger of their present estate, that except they had made this tarrying, doubtless they might have departed from their Father, and returned to their Father again the second time, he undertaketh the matter, and becometh surety for the Child. This is it which he freely and frankly confesseth before joseph, when they had been brought back to him, the Cup being found in Benjamins' sack, 
g Gen. 44, 32.  Doubtless thy Servant became surety for the Child to my Father, and said; If I bring him not unto thee again, then will I bear the blame unto my Father for ever: now therefore (I pray thee) let me thy Servant abide for the Child, as a Servant to my Lord, and let the Child go up with his Brethren. Whereby also it appeareth, that he considering with himself, that he could not without impeachment of his credit, without breach of his promise, and without heaviness to his Father, return to him, except the Child were with him: he offereth himself as a pawn, and pledge, and prisoner to joseph, as before he had done to his Father.  
This also we see evidently in the Acts of the Apostles, when Paul was troubled for preaching Christ crucified, and risen again from the dead, 
h Acts 17, 5, 8 9  Insomuch, that the jews which believed not, moved with envy, took unto them certain vicious and Vagabond Fellows, and having assembled the multitude, they made a tumult in the City: It is said, that jason received him and other of the Brethren into his house, and offered to bail them, and to be bound for them, putting in good assurance that they should appear and be forthcoming. And if we require an example in the same kind and condition, with this that is mentioned in this Epistle: Our Saviour expresseth the like, in the Parable of him that went down from jerusalem to jericho, and fell among thieves, who wounded him with their weapon, and rob him of his Raiment, and left him in his trouble, even half dead: 
i Luke 10, 34, 35.  A certain Samaritan (as he journeyed) came near unto him, and when he saw him, he had compassion on him, and went to him, and bound up his wounds, and poured in Oil and Wine, and put him on his own Beast, and brought him to an Inn, and made provision for him: and on the morrow when he departed, he took out two pence, and gave them to the Host, and said unto him; Take care of him, and whatsoever thou spendest more, when I come again, I will recompense thee. This Samaritan did show himself a right Neighbour, both in showing his present charity toward him, and in offering himself to become a surety for him. All these approved and allowed examples of the faithful, do sufficiently and evidently teach us, that it is in itself lawful to undertake payment for another, and to become Surety for him.  

Reason 1.  And if we require better grounds to satisfy us in this truth, let us enter into the strength of reason to assure us, without any wavering herein. First, weigh with me the example of Christ, an excellent pattern and precedent of the practice of this, an example far beyond all exception, an example that overshadoweth, and dazzleth 
k Heb. 12, 1, 2.  and darkeneth, all that cloud of witnesses produced by the Apostle in the Epistle to the Hebrews; he became surety for his Church unto his father, to pay the debt of our sins, and to satisfy his justice. If then any doubt, or make a question of the former examples, wherein we saw how Reuben offered himself to become as a pledge to his father, judah to joseph, jason to the Governor, and the Samaritan to his Host: behold a most absolute and perfect example of Christ jesus, who bond himself for us; his body for our bodies, and his soul for our souls, that our sinful bodies might be made clean by his body, and our souls, washed through his most precious blood. For the Prophet prophesieth, 
l Isay. 53, 10.  that he should make his soul an offering for sin. And Christ himself saith, 
m Mat. 26, 38. john. 12, 27.  My soul is very heavy even unto the death, etc. Thus did his love exceed and abound toward us, that our love might exceed and abound one toward another. To this purpose, the Apostle showeth, 
n Heb. 7, 22.  that jesus is made a surety of a better Testament. He stood in our places, he took upon him our sins, he bore in his body the punishments due to us, he felt the wrath of God kindled against us.  

Reason 2.  Secondly, it is a fruit of love even this way to relieve and help such as are like to suffer damage and detriment by want of outward things. Now, human society and Christian piety requireth, that one should sustain and secure another in their necessity, as we see in the former examples of Reuben, judah, jason, and the Samaritan before mentioned and remembered. The life of man can hardly stand without lending and borrowing, without letting and hiring, without buying and selling, without bargaining and trusting one of another. It is a work of mercy 
o Levit. 19, 18  to become surety, and therefore as lawful (no doubt) as to give or lend. The law of God commandeth us to help our Neighbours, as we are able, and as they have need: and they are to be relieved by such means as are in our power; by giving, by forgiving, by communicating to them such things as we have, and they have not. For if we love them, and have true Charity in us, we must not be wanting to them, but be ready to profit them and do them good, so far as we do not hurt ourselves. It is no unwise sentence of a wise man, 
p Eccle. 29, 18  The wicked will not become surety, and he that is of an unthankful mind, forsaketh him that delivered him: declaring thereby, that as he is a fool that is surety for every man, so is he ungodly that in no wise will be surety for any man. We are commanded to 
q Exod. 23, 5.  help up our enemy's Ox that is fallen, or his Ass that is sunk down under his burden; how much more ought we to show pity and compassion to our brother himself, vexed with the creditor, terrified with the prison, oppressed with his debt, and dismayed and discouraged with the payment at hand, that is to be made? So then, whether we do consider that Christ jesus is made our surety, or that suretyship is a fruit of Christian love one toward another, in both respects we see, that in itself it is not to be disallowed or condemned.  

Use 1.  The uses of this Doctrine are diligently to be considered of us. And first of all, if it be lawful and warranted to become surety one for another (as we have before plainly proved) it convinceth and confuteth those that hold it to be evil and unlawful, to give their word, or offer their band, or tender their promise or engage themselves any way for their brethren. Love is a debt that we own to all men, 
r Rom. 13, 8.  as the Apostle testifieth, Rom. 13. 8. and therefore we ought not to fail in the performance thereof. It is imagined and supposed by some, that all or the greatest part of the controversies between man and man, and suits of Law, between party and party arise from hence, that things are taken up upon trust, that there is borrowing and lending among us, and that there is crediting one of another; and so would have these quite taken away, and the Names of them utterly abolished out of all Incorporations and Commonwealths.  
It is reported, that among the Turks are few suits and actions commenced one against another, because there is with them no bargain or sale, no buying or selling, but for ready Money, and for present pay. But this is a plain fallation, to put that for a cause which indeed is not the cause. For the corrupt conscience of men, the covetous desire of Money, the greedy gaping after gain, the malicious humour of revenge, the bitter root of strife, and the extreme want of love are the true causes of all wranglings & suits one against another, not the lending and borrowing of Money or money-worth. Hence it is, that God never forbiddeth in his Law the use of hiring, or of borrowing, but rather rectifieth the judgement, directeth the practice, and prescribeth the rules of the right and lawful use thereof. Hence it is that the Lord saith in the Law; 
s Ex. 22, 25, 26  If thou lend Money to my people; that is, to the poor with thee, thou shalt not be as an Usurer unto him, ye shall not oppress him with Usury: If thou take thy Neighbour's Raiment to pledge, thou shalt restore it unto him before the Sun go down: for that is his covering only, and this is his Garment, for his skin, wherein shall he sleep? Therefore when he crieth unto me, I will hear him, for I am merciful. In these words, he forbiddeth lending upon interest to the poor, and forbiddeth cruelty in retaining pawns and pledges taken from them that are in necessity, whereas they ought to be restored.  
To this end and purpose Moses speaketh in another place, 
t Deut. 15, 7, 8.  If one of thy Brethren with thee be poor, within any of thy Gates in thy Land which the Lord thy God giveth thee, thou shalt not harden thine heart, nor shut thine hand from thy poor Brother, but thou shalt open thine hand unto him and shalt lend him sufficient for his need which he hath. So the Prophet saith; 
u Psal. 37, 21, 26.  The wicked borroweth and payeth not again: but the righteous is ever merciful, he giveth and dareth, and his seed enjoyeth the blessing. To these sayings of Moses and the Prophets, accordeth the Commandment of Christ; 
x Math. 5, 42.  Give to him that asketh: and from him that would borrow of thee turn not away. All these rules of direction serve to instruct us in the practice of the duties of love, and teach us how to behave ourselves in buying and borrowing, in letting and lending unto our brethren that call upon us for our help in the time of need. Secondly, hereby they are reprehended, that bind themselves by vow or oath, from binding themselves in any respect, or in any cause, or upon any occasion for any person. This is an ungodly and unlawful shift that some men use, to disable and to bar themselves from doing this work of charity, and showing this fruit of love to their Brethren. For many, to the end they might not be enwrapped and entangled in the deceitful snares of suretyship, do enter into covenant one with another, and do firmly bind themselves upon a great penalty and forfeiture, never to interpose their credit for any man whatsoever. But it is sometimes a necessary duty of piety, and a testimony of the soundness of our Religion, and a great comfort to our conscices, to stand between our Brethren, and the harms that are coming toward them,  
It is a general rule taught in the word of GOD, delivered by the law of nature, and observed by the Gentiles; that we should so deal with others, as we would be dealt with all our own selves. It is taught by the mouth of Christ; 
y Luke. 6, 30, 31.  Give to every man that asketh of thee, and of him that taketh away the things that be thine, ask them not again: and as ye would that men should do to you, so do ye to them likewise. There is no man if he were in want, and stood in need of the bare word, or honest promise, or firm band and Obligation of another, but he would be ready to request it, and willing to use it, and content to accept of it. Wherefore, we are to remember that we ought not to hang back when as we ought to perform the like service, and to show like compassion to our brethren. It is therefore a great sin, and a great sign of the want of love, when we are called unto this duty, not to be forward faithfully to discharge it. We ought at all times to be lovingly affected and charitably disposed one toward another; so that when God calleth us, and withal enableth us with no damage, or trouble, or loss to ourselves, to deliver our neighbour out of his misery, then to shut up our compassion, and to refuse to pass our promise for him, is an evident token, that little love and small kindness abideth in us. If then, the not doing of this duty, be an offence against God and our Brethren, how much more to covenant and condition with ourselves or others, or to enter into great bands, that we will never enter into any bands (great or little) for them that call upon us, and mean honestly to discharge whatsoever we mercifully undertake for them? No Vow can be good, no Oath can be lawful, no Band can be allowed, no Covenant can be equal, no promise can be warranted, that is not well grounded, and advisedly uttered. For, seeing suretyship is not of itself, and in itself unlawful, to bind ourselves wholly from it, cannot be esteemed to be lawful.  
Let us therefore in the acknowledgement of this truth, show brotherly Love as occasion serveth, as the need of our Neighbour requireth, and as our own ability permitteth. Some are willing to help their brethren by word and deed, and are not able: In these 
z 2 Cor. 8, 12.  a willing hart, and a ready mind, are to be accepted. Others, are able to do much good by their wealth, and by their word; yet they cannot be brought to show any relief either by the one, or by the other. Wherefore, it standeth you upon, that have this world's good, to be ready to employ it as faithful Stewards this way, 
a Luke 16, 9  And to make you friends with the Riches of iniquity, that when ye shall want, they may receive you into everlasting habitations. And in the mean season, 
b Luke 12, 33  Make you Bags which wax not old, a treasure that can never fail in Heaven, where no thief cometh, neither Moth corrupteth. But how many are there, that are even dead in good works? They are dumb and tongue-tied when they should speak for the poor, or give their word for them; their hands have a shaking palsy, that they cannot write their names to do them good; so that if one poor man were not more ready to plight his promise for another, than the rich, they might many times starve and be undone. These are they that care not what become of those that are in necessity, which shall one day give an account of their stewardship, and leave behind them, the Goods wherein they delighted, and made them the Gods wherein they trusted.  

Use 2  Secondly, seeing we have showed it to be lawful to enter into suretyship, (for if it had been simply and altogether forbidden, Paul would never have proffered himself to be surety unto Philemon for Onesimus.) This serveth divers ways for our instruction. For hereby we are directed to be careful to use it lawfully. A thing that is of itself, and in it own nature laudable and lawful, may be used wickedly, unwarrantably, and unlawfully. The Apostle Paul speaking of the Law saith, 
c 1 Tim. 1, 8.  We know that the Law is good, if a man use it lawfully. The thing that is good, may be used in a manner that is not good. But it is a true and common Proverb, That the faults of the Artificers are not to be ascribed to the Arts themselves. The Law is not to be blamed, but the Teachers of the Law, who did falsely apply it, and wrongfully wrest it, and ignorantly corrupt it. Now, that which the Apostle speaketh of the Law, may rightly be spoken of suretyship: It is good and lawful, if a man use it well and lawfully. But if we use it, and enter into it rashly, not rightly; ordinarily, not warily; foolishly, not wisely; desperately, not discreetly; if we entangle ourselves with it, without much deliberation, without good circumspection, and without due consideration, it becometh unlawful unto us.  
True it is, it is not evil in itself, but to him it turneth to be evil, that useth it evilly, according to that which the Lord saith by the Prophet, 
d Ezek. 20, 25.  I gave them Statutes which were not good, and judgements wherein they should not live: because they broke them and abused them, and were made more inexcusable without them, in that they framed not their lives according to the obedience of them. It falleth out oftentimes, that such as have encumbered themselves with rash promises, and unadvised suretyship, seldom live in peace and quietness, without distraction of mind, or fear of trouble, or danger of loss, or feeling of misery. Hence it is, that Solomon teacheth us to behave ourselves wisely and warily in this point, and beateth upon no Doctrine more often, more earnestly, more effectually, than he doth upon this matter that wc have in hand. In the sixth Chapter of the proverbs, he sayeth, 
e Prou. 6, 1.  My Son, if thou be surety for thy Neighbour, and hast stricken hand with the Stranger, thou art snared with the words of thy Mouth, and art taken with the words of thine own mouth. Where he compareth him that is free from bills and bands, and books of the Creditors, free from suretyship and fuch like bondage, to a Bird that hath the liberty of the whole air, to fly therein at her own pleasure: but he that is bound by Promise, or Covenant, or Statute, is like a bird in the net of the Fowler, the which (albeit she flutter with her wing and cry with her voice, and hop with her foot, yet) is fast caught, and may be killed, or put in the Cage. So is it with him that is entered into bands, or hath given his word for another; he hath after a sort lost his freedom, he standeth in danger of falling into mischief. Wherefore, that this giving of assurance to others, and for others, either by our word or hand, may be performed lawfully to the good of others, and not to the hurt of ourselves, 
f Two things to be observed in suretyship.  we must mark, remember, and practise, two points: First, consider the persons of others for whom it is done; Secondly, our own persons that do it.  
Touching those persons for whom we become sureties, we must know, that we are not to engage ourselves and our credit, for every one that will crave it at our hands, or will desire us to pawn our Word, and enter into bands for them, and promise us fair to see us discharged: but in such men who oftentimes have a greater feeling of their own wants and necessities, then of freeing them out of woe, that have pledged themselves for them, 
g In the persons for whom we are bound, we must consider three things.  we are to observe three things. First, that they be well known. Secondly, that they be honest and godly. Thirdly, that they be sufficient to pay that which they would have us bound unto another, to assure him that they will pay. These are the persons that we are bound to help, either for Piety, or Charity, or Honesty, or Amity, or Consanguinity, or Affinity, all which bands do bind us one to another, and require some duty to be performed towards them. This is set down as a singular point of true Wisdom by the Wiseman, Prou. 11, 15. He shall be sore vexed that is surety for a Stranger, and he that hateth suretyship, is sure. And afterward in the same Book, to the same effect, 
h Prou. 20, 16. and 27, 13.  Take his Garment that is surety for a Stranger, and a pledge of him for the stranger. As if he should say, pity him not, let him feel the smart of his folly and rashness, and let him bear the punishment of his headiness and heedlessness: according to that which is set down in another place, 
i Prou. 17, 18.  A Man destitute of understanding, toucheth the hand, and becometh surety for his Neighbour. Whereby we see, that we must not be so overseen to undertake for all men hand over head without difference, but for such as are well and thoroughly known unto us within and without, with whom we have lived and been long conversant, and eaten (as it is 
k Cicer. lib. de amicitia.  in the Proverb) a Bushel of Salt, of whose care and Conscience in his dealings with others, either in the same, or in the like cases we have had some good trial and experience. He that doth engage himself far for a stranger whom he doth not know, shall repent afterward when it is too late. And if we have seen or heard of his unfaithfulness in former times to others, we are deceived if we expect any better dealing.  

2.  Again, we are to observe that Solomon by the word [Stranger] doth not only understand such an one as is unknown unto us, but would have us beware of those that are lewd and ungodly. For so throughout the whole book of the proverbs for the most part, he taketh and useth that word, By the 
m Prou. 2, 16.  Strange Woman; he meaneth, a wicked Woman. So in the former places his purpose is to teach us to look to ourselves, that they be not of profane life and lose behaviour, for whom we promise to become sureties; they ought to be known unto us for their honesty and piety, that so our hearts may trust and rest in them. But such as are ungodly, and given over to all licentiousness, and spend their days and wealth in beastly drunkenness, will never make conscience of their word or band to save us harmless. They may well flatter us till we be bound, but they regard not to discharge us after we are bound. They are unfaithful to God, and therefore we cannot look to find them faithful to ourselves. Whereby we see, how grossly they are deceived, and how greatly they are deluded, and how sencelessely they are besotted, that will sooner be bound for Shifters, Gamesters, Bankrupts, Tosse-pots, and other base Companions, most unwilling, and most unable to keep touch with their Creditors, than such as are sober-minded, and honest livers, painful in their callings, and careful to bring up their families as they ought to do. These are they, that as they are lose in life, so they are lavish of their word, and prodigal of their tongue for their consorts. If there be any Malefactors guilty of any heinous & horrible crime, they are ready to offer their word or band to bail them, and deliver them from prison, and account it a trick and token of good fellowship to stand for them, and to keep them from their deserved punishment. And therefore they are oftentimes rewarded according to their works, and left in the danger which they have brought upon themselves. These are they that will complain against the unfaithfulness of others, whereas rather they might & should accuse their own rashness and foolishness, that joined with them in their impiety, and brought upon themselves great misery.  

3.  Moreover, as we must know them in the face, and in the faith, so we must hearken after their sufficiency. We must not undertake much for them, that are not able to discharge a little. It is notably said of Solomon, 
n Prou. 13, 7.  There is that maketh himself rich, having nothing; and that maketh himself poor, having great riches; that is, a man cannot rightly judge of the estate of every one by their course of life, and outward carriage: many being poor, and in debt, being Bankrupts and broken fellows, make show of great wealth, by putting on brave apparel, by delighting in costly fare, by setting up sumptuous buildings, by frequenting chargeable company, and by keeping a great port: this is exceeding vanity, and endeth in beggary. Others, on the other side, feign themselves needy, and complain of poverty; they go barely, and far hardly, as if they were nothing worth, who notwithstanding are of great wealth and substance: This is extreme parsimony, and endeth in misery.  
Seeing therefore, it is so ordinary and common for men to dissemble their estates, by making it seem better than it is, we must be wise-hearted, not to think all Gold that glistereth. The world is full of those that lift up themselves in pride above that they are indeed, and make show of that which is not in them in truth, and thereby endanger those that look no nearer, and try no further than the outward pomp and appearance. These are like those running streams, that promise continuance, and yet incontinently are dried up, and deceive such as trusted in them; or like those living creatures that stover with their wings and feathers, or raise up their backs and bristles, whereby they seem much greater than Nature hath made them: Or like to quagmires, that appear fair without, but if you come near them, you stand in danger to be plunged in them, and to perish by them. Thus we see what is to be considered of us, in making ourselves sureties for others; Namely, that in regard of their persons, we must know them thoroughly, we must have experience of their honesty, and we must learn what is their sufficiency: But if they be strangers utterly unknown unto us, if they be Varlets void of Conscience and fidelity, if they be boasting and bragging mates without substance and ability, let us take heed we do not strike hand for them, nor be deceived by them, nor offer ourselves as pledges or sureties for them, which is seldom done without hurt, never without danger.  
Secondly, touching our own persons, 
p In our own persons, before we become sureties, we are to consider two things; the quantity, and their ability.  before we are to enter into band or suretyship for others, we must mark and meditate upon two things. First, what is the sum for which we shall be obliged. Secondly, the means how we may be discharged. It standeth us greatly upon, to bethink ourselves both what is the quantity, and what is our ability to answer it. It is a moral precept, and wise saying worthy to be written in our hearts, 
q Eccles. 8, 13.  Be not surety above thy power: for if thou be surety, think to pay it. So then, there is more required of us, then to look to the persons of others, who they are, and what they are. It is a vain thing to be wise abroad, and foolish at home; to be sharp-sighted in prying into the estates of others, and never to enter into the consideration of our own. For whatsoever the persons be, and whatsoever their earnestness be, draw not a Bow above thy strength. Albeit they be not enemies unto us, but friends; not strangers, but well known; not hateful persons, but most dear unto thee; not lose Companions, but honest and godly minded: yet be well advised what thou do, and look before thou leap. If it be for thy assured friend, that is as thy soul; if it were for thy Brother, the Son of thy Mother; if it were for thy Kinsman that is of thine own blood; if it were for thine own son, that is thine own flesh, yet engage not thyself so far, promise not so much, bind not thyself in so great a sum, as may impair thy estate, hurt thy family, hinder thy trade, diminish thy stock, and undo thy posterity, if the debt should be required of thee, and the stone be rolled upon thee. For whosoever giveth his word and promise for another, bindeth himself to pay and to discharge that debt wherein the principal party faileth: and the Creditor oftentimes relieth more upon the sufficiency of the assurer, then upon the honesty of the borrower. We are in kindness and courtesy so to pleasure another, as that no man is bound to undo, or to hinder himself.  
Let every man therefore well weigh his own strength. It were foolish pity for the saving of another man's life to lose our own. It were amercilesse kind of mercy to leap into the water, and drown ourselves, while we seek to deliver another. We are bound to have 
r Jude vers. 23  compassion of some, pulling them out of the fire, when we see them in danger to be burned; but it were more than childish to run into the fire, and so burn ourselves. We are 
s Gal. 6, 2.  commanded to bear the burden one of another, but it were more than soolish pity to break our own shoulders, by sustaining the weight and bearing the burden of another man. Again, as we are to mark our own strength, so we are to consider our own discharge, how we may be secured and set at liberty. For, before we pass our word, or give our band & hand for the payment of other men's debts and duties, we must know how we shall be assured to be delivered from that burden and bondage that we have undertaken. We ought indeed to bear good will to all men, but our good will should not be a loser. It is no Charity to receive a blow upon our own heads, to keep the stock from another. So then, let us remember these few points fit to be learned and practised of us. Know what kind of man he is for whom thou becomest a surety. If he be a stranger to thee, meddle not with him: if he have broken his credit with any before, suspect him: if he be a shifting Companion, discard him; if he be unsufficient to pay his own debt, deny him; if the sum be great, and thy ability little, so that it may hinder thee and thy Calling, if thou be driven to pay it, enter not into it; and if thou canst not see which way thou mayest be freed from the peril and danger that hangeth over thy head, fly away from it, as from a Serpent that will sting thee, as from a Canker that will consume thee, as from a Gulf that is ready to swallow thee.  
There are 
s Two Cankers that consume the Commonwealth; Usury, and Suretyship.  two eating sores, that are in Nature as a Gangrene, which are as two Vultures, that are continually gnawing upon the heart, & devour the flesh, even unto the bones; to wit, Usury, and Suretyship. These are near of Kin one to another, and are joined together as the Father and Son, as the cause, and the effect. The unmercifulness of the Usurer constraineth the poor debtor to crave mercy of the surety. I speak of that Usury that biteth, and of such suretyship as undoth: Of that Usury that oppresseth, and of such suretyship, as when it hath taken away the coat, will take away the Cloak also, which strippeth a man of the jewels wherewith he was decked, of the furniture wherewith he was stored, of the Garments wherewith he was clothed. Notwithstanding, there is great difference to be made between them: 
t Prou. 30, 15  This Usurer is as the Hunter; the Surety as the prey: The Usurer as the Horseleech doth cry always bring, bring; the poo●… Surety is made as the Porter on the Packhorse, that beareth till his shoulders break. It is necessary for every man to have these notes before his eyes, that he be not suddenly taken, or rather overtaken by the instigation and importunity of others. This reproveth such as make an ordinary and common matter of it, and a notable point of good fellowship, the part of a good nature & loving disposition, to be of a flexible nature (as the soft wax) to yield to every man's request in this business. We see generally, that they which have the least purpose to pay, and the smallest care to perform that which they have promised, are for the most part most forward to undertake and offer themselves, their words, their wealth, their bands, their bodies for other men. But such as are most careful and Conscionable in paying their Debts, answering the Arrearages that accrue by the falsehood of feigned friends, are most backward to yield their necks to this yoke, assuring themselves, that it is far better to walk at liberty, then to have his feet put in the Stocks for Correction. Wherefore, let no man blame those men that hang back, and are not ready to serve every man's turn, nor to grant every man's request with their Band and Obligation. How many are there in this present, and have been in former times, that have been quite undone, and fallen into decay, and with that fall, have thrown down their Wives and Children for ever, by yielding to gratify others, and damnify themselves through this means of rash Suretyship? Such as are cruel Creditors, and live upon the prey, as the 
u Math. 24, 28  Eagle doth upon the Carcase, will show no more mercy to the debtor, that is come in his danger, than the miserable rich man 
x Luke 16, 21  did to the Beggar that lay at his Gate.  
This we see in the Creditor mentioned, 2 Kings 4, 1. where one of the Wives of the Children of the Prophets, cometh, crieth, and complaineth unto Elisha, That her Husband that feared the Lord being dead, the Creditor came to take her two Sons to be his Bondmen. This also appeareth in the practice of the unmerciful richmen, mentioned in Nehemiah 5, 1. 4, 5. so that there was a great outcry of the people, and of their Wives against them, who said; We have borrowed Money for the kings Tribute upon our Lands and our Vineyards, and now our flesh is as the flesh of our brethren, and our Sons as their Sons: And lo, we bring into subjection our Sons and our Daughters, as Servants; and there be of our Daughters now in subjection, and there is no power in our hands, for other Men have our Lands, and our Vineyards.  
If then, we would not willingly draw upon ourselves the burdens of other men, nor see with our eyes the taking away of our goods, for which we have laboured, nor hear with our ears the cry of our wives and Children spoiled of their hope and expectation, nor feel ourselves bitten with hunger, pinched with cold, thrown into prison, and vexed with all kind of miseries, let us look to it betimes, lest we repent when it is too late. It is profitable and Heavenly Counsel given by Solomon, Prou. 22, 26, 27. Be not thou of them that touch the hand, nor among them that are surety for debts; If thou hast nothing to pay, why causest thou that he should take thy bed from under thee? It is a true saying, [He is happy; that can by other men's harms can learn to beware.] Let us not be cruel and unmerciful to our own Families, nor rush ourselves into these Quickesandes of troubles and turmoils that after follow at the heels of this rashness. Let us use all carefulness and diligence to know the party for whom we promise to become Paymaisters. Let us weigh his Truth and Honesty, his Estate and Ability, his Profession and Piety: And withal, let us examine ourselves thoroughly, and ponder our own sufficiency, that we be not at unawares surprised and hastily overtaken. Let us prove ourselves, and enter seriously into this Cogitation and consideration, whether we be able, without shaking of our Wealth or Substance, or diminishing of our credit and estimation, or weakening of our estate, to discharge that which we have undertaken, if our friend for whom we are bound, should fail and fall down. Neither let any Foolish and Undiscreet persons Object, that this pretending of danger, and entering with wariness, is to be accounted no better than a wanting of Love that ought to be in us: For, it is rather a point of good Wisdom and Discretion, to look unto our own estate, and to beware, and to be warned in time, by the falls and ruins of other Men. How many are fallen from great Riches, to extreme poverty; from much, to little; from an high condition, to great Beggary and misery; and been as it were consumed with the scorching heat that this fire of Suretyship hath cast out? Wherefore, let us learn to be Wise betimes, and take heed by the changes and chances of other men, lest by engaging ourselves too deeply for other men's debts, our minds be distracted with pensive thoughts, our hearts be pierced with bitter Sorrows, and our bodies be ●…st into loathsome prisons, as it hath fallen out to very many before our eye●. If Riotous livers, and prodigal persons, that wast their wealth in vanit●…, and spend their goods unthriftily, do request and require us to give ou● words, or to be bound in bands for them, we are not bound to do it by ●he Law of God; nay, we are bound not to do it by the Law of God: w● 
b 1 Tim. 5, 8.  are bound to provide for our own families, or else we have denied t●e Faith, and are worse than Infidels that are in the world, and out of the church. The Apostle, in giving of Alms, and extending of our liberality ●owardes the poor Saints, Would not 
c 2 Cor. 8, 13.  have one over-burdened, and another ●ased: One oppressed, and another released: One pressed down, another to high ●ifted up. The same proportion is to be holden and observed in this case. Indeed, 
d 1 Cor. 13.  Love seeketh not her own, but is bountiful; Nevertheless, it is no fruit of Love required to be in us, that one should be grieved, and another eased; that one should be hindered, and another helped.  

Use 3.  Lastly, seeing it is not unlawful or forbidden, to bind a man's self by band or otherwise to another, it ought to teach all Creditors and Lender's, not to be rough and rigorous over a surety. No cruelty toward any is lawful. If it be a Malefactor that hath committed an heinous crime, and deserveth the punishment of death, he is not to be proceeded against with a desire of private revenge, and a satisfying of our cruel mind, and a thirsting after blood. If it be a Debtor that is fallen into decay, he is to be dealt withal in Mercy and commiseration, not with Rigour and Severity. If then, we are to deal so with a Debtor, much more with a surety. When we see a man that hath been well advised in it, and circumspect to prevent dangers, and foresee damages so far as the eye of man's understanding and judgement can reach, we ought not to take advantage of his error, but to show him what favour possibly we can. If thou seest him fallen into thy hands, deal with all mercifulness toward him, and consider not so much what thou mayst do by Law, as what thou oughtest to do in love: neither think what rigour of justice will permit, but what the right of equity will allow thee to do. It is a true saying, 
e Terent. in Heautont. act. 4. scen. 5.  that the Heathen saw into, Extremity of Law, is oftentimes the greatest injury and want of Charity that can be. Hence it is, that Solomon exhorteth sureties to deal wisely, to rid themselves out of danger, and to use all lawful means to free themselves from trouble, and not delay to promote and procure their own good, Prou. 6, 3. My Son, if thou be surety for thy Neighbour, do this now, and deliver thyself, seeing thou art come into the hand of thy neighbour, go and humble thyself, and solicit thy friends. He would never give this devise and direction what he should do that as ensnared and entrapped by suretyship, unless the Creditor were to be drawn to show pity.  
Now, in these words, 
g Three rules to be observed of them that have been entangled by rash suretyship.  he giveth a threefold counsel what to do, and how to behave ourselves when we are entangled with rash suretyship. First, we must not sit still, or neglect the opportunity to deliver ourselves from danger, we must submit ourselves to him, to whom we are bound, and into whose power thou art fallen, and at whose mercy thou standest; crave pardon and patience at his hands, request him earnestly to be friendly and favourable toward thee in relieving or releasing thee, and letting of thee alone. Say unto him, and say it in truth of thy heart, and with full purpose of performing, Doubt not of your debt, be content for a while, and (God willing) I will discharge all at the last. Secondly, we are willed and warned to go to our friend, or to him whom we took for our friend, when we became surety for him, and to urge him instantly to pay his own Debt, and discharge thee of the danger without delay; tell him, it is for his cause, that thou endurest this trouble, and bearest this burden, and that for doing good to him, thou sufferest and sustainest this loss: will him to consid●… of thy kindness that hadst not the power to deny the engaging of thy ●elfe to help him in his necessity.  
Thirdly, we are admonished and advised to go to our friends that lou● us and desire our good, and are greatly grieved for our affliction, entreat●…g them to pity our case, pardon our negligence, and help us out of these briers in which we are entangled, hoping never to come into the like inco●…berances again. These are the ways that we are to take, and the pathed that we are to walk in. In the practice of them being sanctified to our use▪ we may look for a blessing from God, and hope to find comfort in our own hearts. But if thou think to escape the hands of thy Creditors, by hiding or absenting of thyself from him, or standing out against him, or holding suit with him, and answering him at the Law, thou art deceived. Thou shalt better provide for thine own peace and security, by submitting thyself to the party to whom thou art bound, by entreating the person for whom thou art bound, and by soliciting thy friends, to consider thy case and their own in thee. All this doth Solomon not only counsel us to do, but to do it speedily, and to take little rest, until we be delivered from this danger, saying, 
h Prou. 6, 4, 5  Give no sleep to thine eyes, nor slumber to thine eye lids: deliver thyself as a Roe from the hand of the Hunter, as a Bird from the hand of the Fowler.  
Hereunto accordeth and agreeth the saying of Christ our Saviour, 
i Luke 12, 58  While thou goest with thine adversary to the Ruler, as thou art in the way, give diligence in the way, that thou mayest be delivered from him, lest he draw thee to the judge, and the judge deliver thee to the jailor, and the jailor cast thee into prison: I tell thee, thou shalt not departed thence, till thou hast paid the utmost Mite. There is nothing to be gotten, by opposing of ourselves against such as may hurt us, and by keeping out of their sight, with a purpose to defraud them, and to defend ourselves. It is most true, which Solomon speaketh in another place, 
k Prou. 22, 7.  The Rich ruleth the poor, and the borrower is Servant to the Man that dareth. Whereby he meaneth, that commonly it falleth out among men, that the rich overrule the poor, and that the debtor are Servants unto their Creditors. To conclude, if we show ourselves ready and willing to put in practise the Rules given unto us, to bring us out of the Briars and bondage of suretyship, we shall find rest to our souls, and God will incline the heart of our Creditors, to show favour unto us, who hath the hearts of all men in his own hands.  
Verse 19 [I Paul, have written this with mine own hand, I will recompense it.] Philemon might well have contented himself with the bare word and naked Promise of Paul, forasmuch as his word and deed did not differ one from the other. This is the defence that he maketh for himself to the Corinthians, when he was accused of lightness and inconstancy, promising to come unto them, and yet he came not, 
l 2 Cor. 1, 17, 18.  When I was thus minded to come unto you, did I use lightness? Or mind I those things which I mind, according to the Flesh, that with me should be yea and nay? Yea, GOD is faithful, that our word toward you, was not yea and nay. Notwithstanding, albeit his word was as good as his band, and his saying accorded with his doing, and his promise were as strong as an Obligation, so that he dealt not as men usually do, which will rashly avouch any thing that cometh into their head, and by and by change their purpose in the turning of an hand. We see in this place, how he, promising to satisfy philemon's damage, and willing to leave no scruple or doubt in him, doth farther confirm it, and assureth him by his handwriting and Covenants, albeit they two were great and near friends, and had good interest one in another.  

Doctrine 3. Covenants in writing for debts, bargains and sales are honest & lawful.  We learn from hence, that civil Instruments and Covenants in writing, together with other assurances that may be asked and granted, are good and lawful, even amongst the best and greatest Friends. I say, when Debts are owing, when bargains are made, when money is lent, when Lands are sold, and when there are mutual Contracts between man and man; between Friend and Friend; between Kinsman and Kinsman; assurance in writing with hand and seal may be interchangeably given and received. This we see in the practice of all people in former times. When Abraham had made a Covenant of peace and unity with Abimelech K. of Gerar, he did deliver unto him seven Lambs, 
m Gen. 21, 39 23.  That the taking of them might be a witness of the truth, and an assurance unto him that he had digged that Well of waters. To this purpose, did the King require Abraham to take an Oath and solemnly to swear by the name of God, that he would not deal falsely and fraudulently with him, nor hurt him, nor his Children, nor his children's Children. The like (or rather greater) assurance is required and yielded in the 23. Chapter of the same Book, where Abraham, buying a field of Ephron the Hittite, requireth an Instrument with witnesses, and a delivery of the possession, The Field of Ephron, 
n Gen. 23, 17, 18, 20.  which was in Machpelah, and over against Mamre, even the Field and the Cave that was therein, and all the Trees that were in the Field, which were in all the Borders round about, was made sure unto Abraham for a possession, in the sight of the Hittites, even of all that went in at the gates of his City. Where we see, all the circumstances and manner of the contract which Abraham maketh are set down and expressed.  
First, we see a large description of the place that was bought, together with the bounding and confronting of the place, as also the appurtenances; Namely, the Trees that grew therein. Secondly, we see the name of the seller set down, who did openly avouch the sale thereof, as being his own. Thirdly, the name of the buyer, that no doubt might be left. Lastly, the witnesses are recorded of this bargain and sale, that none might heereaftet lay claim unto it, or deny unto Abraham the lawful possession of it, and the holding of it to him and his. And if we would yet see this more clearly, we have more evident confirmation of it in the prophecies of jeremy, where to show the certainty of the return of the Israelites into their Land and Country again, he maketh a solemn purchase, 
o jer. 32, 9, 10.  I bought the Field of Hanameel mine uncles son, and weighed him Silver, even seven Shekels, & ten pieces of Silver; and I writ in the Book, and signed it, and took witnesses, and I gave the Book of the possession unto Baruch, in the sight of Hanameel mine uncles Son, and in the presence of the Witnesses, which were written in the Book of the possession, before all the jews that sat in the Court of the Prison.  
In these words (which are more at large related in the Prophet) we see what assurance and security was taken and given, with Writing, Sealing, Witnesses, delivery and keeping the Rolls and Records thereof. This is set down likewise, in the latter end of the same Chapter, jeremy 32. 43, 44. where he saith, The Fields shall be possessed in this Land, whereof ye say, It is desolate, without Man or Beast, and shall be given into the hand of the Chaldeans: Men shall buy Fields for Silver, and make writings, and seal them, and take witnesses in the Land of Benjamin, and round about jerusalem, etc. for I will cause their Captivity to return, saith the Lord. This discovereth the practice of those times, and delivereth the forms and fashions observed among that people. When jacob and Laban made a Covenant either with other, 
p Ge, 31, 51, 52  which might be a witness between them both, they confirmed it by Oath, and set up an heap of stones, to testify the amity and friendship renewed between both parties. In the Parable of the unjust Steward it is remembered, that all debtor and Debts were recorded in writing, with the sum that every one owed: 
r Lu. 16, 5, 6, 7  For he called unto every one of his masters debtor, and said unto the first: How much owest thou unto my Master? And he said, An hundred measures of Oil. And he said to him, Take thy writing, and sit down quickly, and write fifty. Then said he to another, How much owest thou? And he said, An hundred measures of Wheat: Then he said to him, take thy writing, and write fourscore. In this Parable, we see the manner that was used in the days of old; namely, that Books of reckonings and accounts were commonly kept, and usually brought forth, when men did level their debts, and make even one with another. All which Testimonies, ratifying the practice of former times & persons, serve to teach us, that it is lawful for the faithful, to use all circumspection to assure their debts, bargains, and contracts one with another.  

Reason 1  And if we would enter into a further consideration of this truth, we shall see a plain confirmation of it by sundry reasons. For first, it is a common Proverb among us, Fast bind, fast find. That which is loosely bound, is lightly lost; but a threefold Cord well tied and twisted by word, by writing, by seal, is not easily broken. A word affirmeth, a writing confirmeth, a seal assureth, and every one of them bindeth to perform our promise. We see by daily experience, that men are both mortal and mutable, and words prove oftentimes but wind, albeit ratified with the greatest solemnity. True it is, our word ought to be as good as a thousand Obligations, but deceit is bred naturally in our hearts, so that we cannot ground upon the bare word of men to find good dealing. Otherwise, the Lord would never have given 
s Levit. 19, 11 13.  so many Laws to restrain wrong and Injustice, fraud and oppression. All these, or at least a great part of them are prevented, by setting down our Covenants and Agreements in Writing, under our hands and seals.  

Reason 2.  Secondly, it is needful to have this manner of dealing among us, to the end that equity and upright dealing might be observed among us, and that all occasions of wrangling and wresting of words and bargains, may be cut off, as with the sword of justice. This is it which the Prophet jeremy expresseth in the 32. Chapter of his prophecies, mentioned before, where the Doctrine hath his confirmation, 
t jer. 32, 14.  Thus saith the Lord of Hosts, the God of Israel, Take the writings, even this Book of the possession; both that is sealed, and this Book that is open, and put them in an earthen vessel, that they may continue a long time. Where he maketh mention of a double writing or instrument, which is here called aftet the manner of the Hebrews [A Book,] One of them was unsealed; the other, was sealed, and so concealed; & both of them were evidences to assure unto him the Land that he bought and purchased. That which was sealed, seemeth to be the Original, and as it were the Court Rolls authentically recorded and laid up for the perpetual remembrance of the matter. That which was open and unsealed, seemeth to be a Copy, delivered and taken word for word out of the former, to be carried about with them into Captivity. The end of both was for continuance, that the bargain and sale that passed between them, might never be forgotten.  

Reason 3.  Thirdly, that all occasion of Controversy and cozenage might be taken away. For if there were no writings to show (the memories of men being frail, and their practices being unfaithful) the world would be full of all lose dealings, and concord would be banished from among men. The end why Abraham set seven Lambs by themselves, 
u Gen. 21, 30.  was; because Abimelech should receive them at his hands, to be a witness of their agreement, and that all controversies were finished and ended between them. It appeareth many times, when proofs in writing fail, that false witnesses are suborned, and so the seats of justice are subverted: all which are easily remedied, when good assurances are at the first taken.  

Reason 4.  Fourthly, good assurance is to be allowed and received, to the end we may safely dispose of such things as are in our power and possession, either to our posterity or otherwise. Hence hath been in all ages, the laudable and commendale use of making Wills and Testaments, which the word of God approveth, by delivering divers rules belonging to that profession. The Law of God and of Nature, hath taught; that the Will and Testament of the dead, ought 
x Gal. 3, 15.  not to be abrogated or altered: and that no 
y Heb. 9, 13.  Will is of force until the Testator be dead. Now, we know not whether the gifts that we give, & the Legacies that we bequeath, be of our own proper goods, or the goods of other men, except we have before hand a sufficient assurance of them made unto us. Seeing therefore, where there is a fast knot, there is a sure keeping; seeing upright dealing is to be observed; seeing occasions of quarrels and contentions are to be stopped; and seeing the goods that God hath given unto us, are rightly to be bestowed: it followeth, that every one is to provide for the security and quietness of his estate by all lawful means, not only by word of mouth, but by assurance in writing, that thereby he may foresee the danger that may come upon him, and be wary and circumspect in all his doings; according to the saying of Christ, the Teacher and Author of true wisdom, 
z Math. 10, 16  Be ye wise as Serpents, and innocent as Doves. For if wisdom do season all our affairs, than also our contracts, that are common in this life.  

Use 1.  We have heard this Doctrine confirmed: Now let us see how it may be applied, and what uses may be concluded out of it. First of all, it setueth for reproof of the Anabaptists, who are hereby directly overthrown, that condemn the property of goods and possessions, together with all contracts and conditions that pass from one to another. For we have showed, that bargains and sales are lawful, not only among the Gentiles, but even among the Christians; not only under the rudiments of the Law, but in the times of the Gospel. The end of such writings Obligatory is nothing else, but to assure every one of his own, and to make it appear what belongeth to another man. If then it be lawful to possess House and Landes; Money and moounables, as our own substance; it is as lawful to crave and take assurance of the possession of them, that they may not by fraudulent means be alienated from us. But of this we have spoken before. secondly, they are reprehended, who are offended that men in these cases will not trust them, and rely upon their words without farther assurance in writing, and refuse to give men good security. For all is little enough, and many times too little.  
I have heard it credibly affirmed and avouched by some Master of that profession, that albeit a conveyance of Land, a deed of estate, an Indenture of Covenants be drawn, as sure and certain as learned counsel can devise and contrive; yet it is an easy matter to pick holes in them, and to take advantage of them. We see daily, what quirks and tricks of Law are broached and invented, whereby such as are simply and honestly minded, are defrauded and defeated, of Houses, Lands, and other Chattels. Never was there so 
a Psal. 62, 9  little truth, and so great craft and cozenage in the World, as in these days. Satan himself seemeth now to have opened all his pack of devices, and his Instruments as good Scholars of so bad a Master, have learned sundry devilish practices, whereby true meaning men are oftentimes notoriously gulled.  
Some there are that are thought to study little else, then to find wants and imperfections; in Statutes, in Leaves, in Lands, and in assurances given between man and man. This is the cause, that the Makers of our Laws are compelled to use so many words, and to heap up so many Terms, that thereby they might heal this sore, and remedy this mischief. Let us not therefore grieve or grudge to make sure that whereof we have made sale. No man ought to be so simple as not to ask it; and no man ought to be so peevish as to deny it. We may easily behold such as are friends to day, to be enemies to morrow: one while they affirm, another while they deny; at one time they promise to pay or repay; at another they hang back at it, and make it strange that they should be challenged of their promise. Every one 
b Phil. 2, 21.  Seeketh his own, and not the things of other men: and how many have been foully deceived, and guilefully beguiled by trusting too far? But there is no reason or equity, that when we have received Money, we should deny or delay to give good security, and that other men should stand to our courtesy. Wherefore, it is a great injury and Injustice, to require men to depend upon us and our word, without further assurance in black and white. For albeit, we mean not falsely, but faithfully; not fraudulently, but honestly; and our Word be as firm as our Oath; and our Oath as sure as our Band; and our Band as good as ready payment, and present possession, in regard of our honest meaning and true intent: yet we cannot live for ever, and we know not what may fall out after our decease. 
Objection.  But some man may say; what need so much a do among Friends? And what stir do you make, as if we were Infidels, and not Christians? Or what need so many Covenants and conveyances, where there is a shorter course? And where the profession of Christ is a stronger band, than all the writings that the wit of man can imagine and set down? 
Answer.  I answer, that all they that profess Christ in word, do not believe in him in heart. And albeit, the saving knowledge of Christ be a band of all bands, to link us together; yet this doth not hinder or abolish civil contracts, to be assured to us and our posterities. Be it, that we are the greatest friends, there is so much more need, of so much the more ado among them that are Friends, thereby to keep them Friends, and to hold the knot of friendship between them. For oftentimes it falleth out, that through want of words, and writings, and witnesses; such as have been most faithful friends, have become most bitter enemies one to another. Were not Paul and Philemon Friends, near Friends; yea, the nearest and dearest Friends that could be? Were they not as the Father and the Son? Did they not so live together and love together, 
c Verse 17.  That they had all things common? Yet we see Paul offereth assurance of his word and promise in writing, subscribed with his own hand; I Paul have written it with mine own hand. Yea, notwithstanding all assurances that can be desired and demanded, we may well perceive by daily and lamentable experience, what suits and strifes arise about Titles and conveyances of Lands and livings: how much more would we contend one with another, if there were no Instruments drawn, no Evidences made, no writings engrossed, to testify the truth among us? All Kingdoms and Cities, all Towns and Villages, would be full of stirs and strifes, of troubles and tumults, that would never end: and the judges and justices might stand from Morning to Evening to hear cases, and decide controversies between man and man, to the wearying of themselves and others. He that hath an heavy purse and a strong heart, would never rest satisfied, if no writing or records could be produced against him. Wherefore, it standeth all men upon; on the one side, willingly to yield good assurance; and on the other side, to ask good security, where they buy and sell, or borrow, or bargain, and do give or take upon trust; through want whereof sometimes, not only the Rents and Revennewes, but the Lands themselves are spent in suits and actions of Law.  
Lastly, it reproveth such, as notwithstanding assurance given, do make no conscience to pay debts and demands due, upon agreement to their brethren. These are forward to give assurance, but backward to make performance. Many there are, that are content to yield to what promises, and enter into what bands you will crave: but when they have done, they use no care, and make no account to pay their debts, and to perform the Covenants whereunto they have consented and condescended, contrary to the counsel of the Prophet, who ask the question; 
d Psal. 15, 1, 4  Who shall dwell in the Tabernacle of the Lord, and who shall rest in his holy Mountain? He answereth, He that sweareth to his own hindrance, and changeth not. It is requisite for every one, to be as wary and well advised in his promises as he can, and to deliberate with himself and his Friends, that he do nothing rashly: but when he hath stricken hands, and made a promise to his Neighbour, he ought to perform it, albeit it be to his hindrance, unless peradventure he be released.  
Be it therefore known unto all men, that as it is lawful to converse and commerce one with another; so it is meet and convenient that they should deal, not upon uncertainties, but upon assurances, as they that build not upon a sandy ground, but upon a sound foundation. As it is right and lawful, that there should be buying and bargaining, purchasing and possessing among us, so is it right and lawful, that there should be Deeds and Indentures to testify the same, and as it were to live when we are dead. And as it is needful and expedient so long as the world endureth and continueth, there should be borrowing and lending; so it is as necessary, there should be Bills and Bands, to show the truth, and to bind men to the payment of all dues, debts, and demands whatsoever: and after payment well and truly made, to give discharge & acquittance accordingly, that controversies (so much as may be) may be avoided, and concord (as far as is possible) may be maintained and established. They therefore are unworthy to live in any well-ordered and governed Commonwealth, that refuse (being able) to perform their promises, and satisfy their Creditors, and cancel the Obligations, that themselves have sealed and delivered before many Witnesses, who albeit they stand not by the highway side with sword, or staves, or Rapiers, or other Weapons, yet are indeed no better than thieves and Robbers; nay, many times are worse, inasmuch they bring greater damage, and are the means of undoing many men. Such are they that are angry, and much offended with Notaries and Scriveners, which by their writings bind them (as they imagine) too strongly: and when they see themselves troubled and arrested upon the Obligation, they hate them, and curse them, and cannot behold them with a friendly look and a loving countenance: as if the fault were in the clerk, Bailiffs, and other public Officers, not in themselves and their own unfaithfulness, which is all one, as if a Malefactor should charge the Executioner (who is the Minister of justice) to be the cause of his death, forgetting that his own misdeeds and misdemeanours, brought him up unto that place and punishment.  

Use 2.  Secondly, seeing it is needful, that to confirm our lawful contracts, there be Evidences to show, it is a good point of wisdom required of us, to use the advise of such as are learned in the law, and are both men of knowledge and of conscience. For here (if in any thing else) we shall find the common Proverb true; That the best, is best cheap. Many there are that regard the Fee more than the Cause; and speak for themselves, rather than for the party that hath chosen them. Again, many suits arise through ignorance and unskilfulness of the Law; wherefore, it is meet we should resort to a learned Counsel: so that partly through the want of honesty and piety in some; partly, the want of skill and practise in others, many poor Clients go to wrack. We must all deal in the matter of our goods, as wise Patients do for the curing of their bodies, and the recovery of their health. They will not go to every Slubberer or Sorcerer; to every Leech or Mountebank, to take charge of their bodies; to whom a man would be loath to commit his Beasts. If any doubts arise, avoid all forgery, and perjury, suborning of false Witnesses, counterfeiting of Evidences, and such like deceitful practices; as the God of this world hath taught the Children of darkness and confusion. Take that course which God alloweth, and justice warranteth; repair to men of that profession, give him good instruction, and follow thou his direction. For this purpose, I will crave leave to set down 
e Three rules belonging to Lawyers.  three rules, that are required and are to be performed of men of Law; the observation whereof, shall give peace and comfort of conscience with God, and gain them Crowns and credit among men.  
First of all, if they disdain not to be advised and taught by us, let the end of all their pleas and proceed, be the finding out of the ttuth. Let this be the mark that they shoot at, and the star whereby they direct all their course, which seasoneth all their plead (as it were) with Salt. If they regard not the trial of the truth, nor which way the cause go, so they may receive their Fee; they abuse the balances of justice, and turn equity into Iniquity. God is truth, and every one that belongeth unto him, should labour to bring the truth to light. It is a general rule taught by the Apostle, 
f 2 Cor. 13, 8.  We cannot do any thing against the truth, but for the truth. Woe therefore unto them that dig deep to hide the truth, and invent shifts to bury it out of sight, that it may not take place; and do all things against the truth, and nothing for it.  
The second rule is, that they do not delay the causes of their Clients, and protract the time in hope of farther gain; from Term to Term, and from year to year. As there may be too great haste, so there may be too great delay, and there are Rocks on either hand; the safest course, is to sail in the midst between them both, for fear of shipwreck. It is a duty of the Surgeon, not to linger the curing of his Patient, and to torment him a whole year, where he might restore him in a quarter. Suits of Law are tedious and chargeable; they are as the fits of a Fever, that vex the body and trouble the mind. It is an evil course, to keep sores always raw, and wounds green, in hope to get Money: So it is an uncharitable proceeding, to retain causes, and to keep them always on foot, except they may have for expedition.  
Lastly, as the end of their pleading must be truth and verity, and the course of it without delay; so it is required of them, when they know the cause to be evil, and see the manifest signs of an overthrow, that they do not conceal it, but discover and open it unto their Clients. They are to forewarn them of the end, that they do not entangle themselves in unnecessary and unlawful suits. It is delivered as a duty of the Physician, and of the Minister, when they come to a sick man that lieth on his deathbed, and see manifest signs of death, that they do not hide it from him, nor flatter him in his sickness, saying; I hope you shall do well and recover, and be as merry among your Neighbours as ever you were; but rather with wisdom warn him, and with discretion certify him of it, to the end he may renounce all confidence in earthly things, and put his whole affiance in God; according to that sentence of the Apostle, 
g 2 Cor. 1, 9  We received the sentence of death in ourselves, because we should not trust in ourselves, but in God which raiseth the dead. Thus ought it to be with the careful and conscionable Lawyer, when he seethe the cause of his Client desperate and languishing, without hope of life, he ought not to draw him on, and move him to proceed, but persuade him to give over, and tell him the danger that will come upon him. It is too late to bid the Soldier beware, when the victory is lost. The wisest way is to prevent a mischief betimes, before it be too late. So then, to truss up these things closely together, and to couch them in a narrow room, if he shall use his diligence that the truth may be discovered, and right take place, and make this the end of his pleading; if he bend his wits to give quick dispatch to the causes he undertaketh, and not to prolong the time for his own advantage: And last of all, if he lay open the weakness of his clients cause unto him, and forewarn him of the issue thereof; he shall do the part of an honest man; of a faithful Christian; of a learned Lawyer; and of a discreet Counsellor.  

Use 3  Thirdly, from these assurances in writing, to confirm our promises one to another; we learn the cause why it pleased the Lord to use so many ways and means with us, to give us his Word, his Oath, his promises, his Miracles, his Covenants, and his Seals. We learn wherefore all these do serve, even to strengthen our Faith in the good meaning of God toward us. And as he thereby assureth his own graces, so he provideth for our weakness. If there were in us that measure of Faith that ought to be, the bare word of God might be all-sufficient to teach us to acknowledge him to be the God of our salvation, and to depend upon him for our Redemption. But seeing we have much infidelity in us, and are cumbered with doubting in the promises of God, it pleased him in great mercy to provide a remedy for our infirmity: so that we may truly say; where Sin abounded, Grace hath abounded much more. Thus we see the Lord jesus dealt with Thomas, one of the twelve, when he believed not the Resurrection, nor those that were chosen Witnesses thereof, but said; 
h john 20, 25, 27.  Except I see in his hands the print of the Nails, and put my Finger into the print of the Nails, and put mine hand into his side, I will not believe it. Hear we may behold (as in a Glass) the example of exceeding great infidelity and unbelief; he neither believeth, nor will believe; he will live by sight, and not by Faith. This was no small obstinacy and incredulity in one of the Apostles, who deserved to perish in his sin. But Christ jesus raiseth him out of this sleep, and offereth mercy with much compassion, as it were pulling him out of this danger; Put thy Finger here, and see mine hands, and put forth thine hand, and put it into my side, and be not faithless, but faithful. This is it which the Evangelist Matthew setteth down, Chapt. 12. 
i Math. 12. 20.  A bruised Reed shall he not break, and smoking Flax shall he not quench, till he bring forth judgement unto victory. Now, such as Thomas was, such we are all by Nature: we cannot be persuaded to believe, except we see and feel. We will not believe the bare word of God, but are always ready to waver through unbelief.  
Hence it is, that God in great mercy did from the beginning of the world, add to his word his Sacraments; to assure his people, that as he is the GOD of truth, so he meaneth truly, and performeth effectually whatsoever he hath promised. The Sacraments therefore, are as signs and seals of his promises, and dependences upon the word that is gone out of his own mouth. The Apostle speaking of circumcision given to Abraham, saith; 
k Rom. 4, 11.  He received the sign of Circumcision, as the Seal of the righteousness of the Faith which he had, when he was uncircumcised, that he should be the Father of all them that believe, not being circumcised, that righteousness might be imputed unto them also. Whereby we may see, what the Nature of the Sacraments is, to wit; 
l what a Sacrament is, and to what end it was instituted.  that they are visible signs instituted of God, to seal up his promises in the hearts of the faithful. The Author or efficient cause is God, who only hath power and authority to appoint and ordain them, because he it is that can give force and efficacy unto them. The matter is the visible sign: the form is the manner of institution, according to the Rites taught and prescribed in the word.  
The end is, that the faithful may be confirmed and strengthened in the truth of GOD. The word was given to instruct the Church by hearing: the Sacraments were given to instruct the Church both by it, and by the rest of the senses. Indeed, if we were Angels, and not men; and were Spirits without bodies, and heavenly Creatures, not earthly: we should not stand in need of visible and bodily Sacraments; but because our faith is feeble, and wrestleth with Satan, the World, the Flesh, and such Enemies; it wanteth props and pillars to uphold it, that it do not fall. For albeit our Faith be mingled with doubting, & assaulted strongly with the waves of infidelity, yet it ceaseth not to be a true Faith. An unperfect Faith is a sound Faith, though it be weak; so that it standeth us upon with the Apostles, 
m Luke 17, 5.  To pray for the increase thereof. Faith goeth before the Sacraments: the which without Faith, are idle and empty signs, without profit, without comfort, without use.  
True it is, the Infidels, as the Egyptians, Aethiopians, and other profane people, who neither worshipped the true God, nor embraced the true Religion, had the outward use of circumcision (as 
n Herod. in Euterpe.  Histories testify) as also the Turks and jews have at this day: but their cutting off the flesh is not the Sacrament of God, but a mere civil thing; yea, an evil thing. Thus than we see, that the Sacraments were ordained of God to help our infirmity. The promise of God is certain, and his Covenant doth not waver: neither can these outward Seals make it stronger. But it is we that stumble and stagger, and have need to be supported. And woe unto us if we use not this help and remedy left unto us, nor profit thereby in confidence and assurance of our salvation. For God hath after a sort bound himself unto us, as by an Obligation. Indeed man, notwithstanding his words, his oaths, his promises, his bands, his seals, and his assurances; is oftentimes changeable and unconstant: but it is not so with God, whose word is yea, and Amen. Were it not that we are weak of Faith, and slow to believe, he needed not to swear by himself, and by his holiness: he needed not to have set Authentic Seals to his Word, saving that he minded to leave no place for doubting in us.  
Hence it is, that the Apostle writing to the Hebrews, Chapt. 6. saith; 
o Herald 6, 17, 18.  God willing more abundantly to show unto the heirs of promise the stableness of his counsel, bound himself by an Oath, that by two immutable things, wherein it was unpossible that God should lie, we might have strong consolation, which have our refuge, to lay hold upon that hope that is set before us, etc. The greater means God hath left unto us, the greater faith he requireth of us, and the more conscionable use of those means, that we may not always be Children. Woe then unto us, if in the store of so great mercies, and variety of so many means, we remain distrustful, and do not labour to gather strength of faith, and assurance of comfort. Let us therefore grow from Faith to Faith, as it were from strength to strength, and not stand at one stay: let us proceed from one degree and measure to another, until Christ jesus be thoroughly form in us.  

Use 4  Lastly, seeing Covenants in writing be requisite by the Laws of God and Man; we must know, that it is our duty to deal justly and uprightly one with another, and in our bargainings, to keep a good conscience toward God and man.. For this is the end wherefore Instruments in writing were brought in, that all cozenage might be cut off, & all occasion of strife might be prevented. Whereby we may gather, that in all ages of men, and times of the World, there have been many deceits, and much unrighteous dealing, to the disturbance of public peace, and the dissolving of concord among men: otherwise it had been in vain to require, or to receive such security in our buying and selling, in our borrowing and lending one with another. If every man's word and deed did ever go together, and the outward words of his mouth, did agree with the inward secrets of his heart, if he did hate fraud and falsehood, as Death and Hell: what need were there of so many men's oaths to be taken, of so many Witnesses to be called, of so many Writings to be engrossed, of so many Evidences to be drawn, and of so many assurances to be made. A man cannot in these days borrow or lend a little Money, but there must be Bills and Bands, Writings and Obligations, Seals and Witnesses, to testify the same. If there were those sincere hearts that ought to be among us, and that upright dealing that God requireth, there should not need so many Oaths, not so many Noverint universi be every where found. Let us therefore deal justly and truly, and not seek to wind away in the dark, so soon as any starting hole is offered unto us.  
Hence it is that Moses saith; 
p Levit 25, 14 15, 16, 17.  When thou sellest aught to thy Neighbour, or buyest at thy Neighbour's hand, ye shall not oppress one another: but according to the number of years thou shalt increase the price thereof, and according to the fewness of years, thou shalt abate the price thereof, for the number of Fruits doth he sell unto thee: oppress ye not therefore any Man his Neighbour, but thou shalt fear thy God, for I am the Lord your GOD. Where we see, the Lord chargeth his people to keep a good conscience in their Traffic one with another, and condemneth all deceitful Sellers and cozening Bargainers, that aim only at their own gain, but seek not the good of their brethren. Hereunto cometh the Exhortation of the Apostle. 1. Thess. 4. 6. 
q 1 Thess. 4, 6.  Let no Man oppress or defraud his Brother in any matter: for the Lord is an Avenger of all such things. This is a notable warning to all men that profess holiness, without which no man shall see God; to beware of all injuries and Injustice, and to seek no commodity to ourselves by the discommodity; nor advantage, by the disadvantage of another. We are all brethren. Shall one Brother oppress another? Or deceive and defraud another? Thus doth the same Apostle increase the sin of the Corinthians, when he saith unto them, 
r 1 Cor. 6, 4, 5.  Why rather suffer ye not wrong? Why rather sustain ye not harm? Nay, ye yourselves do wrong, and do harm, and that to your Brethren.  
There are many Bands, as it were joints, whereby we are knit and coupled one to another, to be of one Blood, of one Kindred, of one Country, of one City, of one assembly, and of one Family: all which kinds of conjunction, as so many strong Arguments do cry out in our ears, and publish to our hearts, that no injurious and unjust dealings ought to be practised among us. And albeit the former reasons ought to be sufficient unto us, yet none can be more effectual to join us in mutual friendship, and to procure the good one of another, than the consideration of the conjunction that we have with Christ our head, and the communion that we have in Christ one with another; whereby it cometh to pass, 
s Ephe. 2, 15.  That we are made one new Man in himself, 
t Rom. 12, 5.  And every one, one another's Members. If all these things will not suffice and serve the turn, to turn us away from doing wrongs to those that are so near unto us; yet let the vengeance of God that hangeth over the heads of all Oppressors terrify us, who in all Ages past hath showed, in the seasons present doth show, and in the times to come will show himself the great Revenger of Fraud, Pillage, Theft, Injury, and all wrongful dealings. If then the knowledge of God's will cannot work in us an hatred of Injustice, let us be assured, that after the breach of his Law, and the transgression of his will, followeth the execution of his wrath, and the inflicting of punishment due thereunto.  
It is a fearful thing to fall into the hands of the living God. If that his wrath be kindled; yea, but a little, blessed are all they that trust in him. These men that scratch and scrape together the Treasures of this life, which are but trash in comparison of the life to come, never consider the day of reckoning that shall follow, when the Lord will call them to an account of their stewardship, And judge every man according to his works. Rom. 2. 6.  
[Albeit I do not say to thee, that thou owest moreover unto me, even thin own self.] Hitherto we have seen the former part of the answer to the objection: Now remaineth in these words, to be considered the revocation of the former grant; wherein, albeit the Apostle will not speak what he thinketh, yet he leaveth it to philemon's secret cogitation, to consider what he was indebted unto him, as if he should say; I have offered to discharge thy servants debt; nevertheless, if thou remember me, and if thou hast not forgotten thyself, the amends is already made, the debt is already paid. Whereby it appeareth, 
u Philemon won to the faith by the Ministry of Paul.  that Philemon was himself won to the embracing of the Faith by the Ministry of Paul, as his Servant also was. First of all, the Apostle claimeth at his hands, that duty he challenged at the servants hand; as appeareth verse 13. where he showeth, that he would have retained him, that in his stead he might have ministered unto him in the bonds of the Gospel. Seeing therefore both of them owed the like service; it followeth, that both of them had the same occasion: for the Apostle joineth them together, as the fruits of his Apostleship.  
secondly, it is the greatest debt (that can be) that is here expressed, when he saith to him [Thou owest unto me even thine own self.] It was a great debt which the 
x Math. 18, 28  Servant owed to his fellow-servant, that required of him an hundred pence, but so much Money would have leveled the debt, and discharged him from prison, and have paid that he owed. They were great Debers' 
y Luke 7, 41. and 16, 7, 8.  that owed; the one five hundred pence; the other fifty: but he that owed ten thousand Talents, was the greatest of all: and yet if they had been able to have paid so much, the debts had been fully discharged. For where Money is owing, Money will make even: a little sum, will be paid with a little; a great sum, with the like quantity. The unjust Steward called together his masters debtor; and one owed an hundred measures of Oil; another so many of Wheat, but the Apostle saith; he did owe unto him, not fifty pence, not an hundred pence, not ten thousand Talents, not an hundred measures of Oil, not an hundred measures of Wheat, but his own self; that is, even his Soul and body. This debt he urgeth because of his Ministry, by which he was at the first converted, and hitherto continued in the state of grace, which remained as a Seal engraven and imprinted in his heart. 
Doctrine 4. Such as have gained us unto God, aught above all others to be most dear unto us.  From hence we learn, that such as have gained us to God, or preserved us in the state of Salvation by the preaching of the Gospel, aught to be most dear unto us, we owing unto them even ourselves, and whatsoever we have beside to do them good. The benefits bestowed upon us by the Ministry of the word, can never be sufficiently esteemed, nor worthily enough prized, nor abundantly enough be recompensed and rewarded.  
Hence it is, that when Elisha sell sick of his sickness, whereof he died; joash the King of Israel came down unto him, and wept upon his face, and said; 
z 2 Kin. 13, 14  O my Father, my Father, the Chariot of Israel, and the Horsemen of the same. Where we may learn what to account of the Teachers of the Church, by the testimony of a King that sitteth on his Throne: if he do so account of them, such as are inferior to him must not make less reckoning of them. Hereunto cometh the saying of the Prophet; 
a Esay 52, 7. Nah. 1, 15.  How beautiful upon the Mountains are the feet of him that declareth & publisheth peace; that declareth good tidings, and publisheth salvation; saying unto Zion, Thy God reigneth. Where he showeth by way of admiration, that it is one of the greatest benefits to have Pastors sent unto us, that may direct our steps into the way of peace, and guide our feet to eternal life. This is the estimation that the Galathians had of Paul, and the commendation which Paul giveth of the Galathians, that they accounted nothing too dear or too good for him; 
b Gal. 4, 14, 15  The trial of me which was in my flesh, ye despied not, neither abhorred: but ye received me as an Angel of God; yea, as Christ jesus. What was then your felicity? For I bear you record, that if it had been possible, ye would have pulled out your own eyes, and have given them unto me. Where he showeth, that he was entertained among them as an Angel; nay, above an Angel, even as Christ himself. To this purpose he writeth to the Corinthians, 
c 1 Cor. 4, 1.  Let a man so think of us as of the Ministers of Christ, and disposers of the secrets of God. By all which testimonies it is manifest, that such as converted us to the faith, and brought us to be Citizens of the kingdom of heaven, aught to be dearly and entirely beloved of us.  

Reason 1  Neither should this seem strange unto us. First of all, they are most of all to be loved and highly esteemed of us that do us most good: we are most deeply indebted unto them, that labour most for our benefit. This it is which our Saviour insinuateth in the parable of the lender that had two debtor; the one ought him more, the other less; and he forgave them both: declaring, that he judged uprightly, 
d Luke 7, 43.  Who supposed that he would love him most, to whom he had forgiven most. The greatest benefit requireth of us the greatest love. But the Ministers do us, or may do us the greatest good, if we lay not a bar in our own way. For the blessings that God bestoweth upon men by the Ministry of his Pastors and Teachers, are spiritual and eternal blessings: but the blessings that the hearers do return and recompense to their Ministers, are Temporal, and (as the Apostle speaketh, and calleth them) Carnal, saying; 
e 1 Cor. 9, 11.  If we have sown unto you spiritual things, it is a great thing if we reap your carnal things? They fight our Spiritual battles for us, and what do we not owe to such?  

Reason 2.  Again, they are unto us in stead of Christ: they are his officers that he hath appointed in his Church, who when he ascended into heaven, gave gifts unto men, and ordained those that should teach his people unto the end of the World. Hence it is that the Apostle saith; 
f 2 Cor. 5, 20.  Now then are we Ambassadors for Christ: as though God did beseech you through us, we pray you in Christ's stead, that ye be reconciled unto God. If we did believe that the Ministers were left us in Christ's stead, and did supply his room, we would otherwise respect them and esteem of them, than we do.  

Reason 3.  Thirdly, they are the Ministers by whom we believe; and consequently, by whom we are saved: They are our Fathers in Christ, by whom we are begotten to eternal life. To this end the Apostle saith; 
g 1. Cor. 3, 5.  Who is Paul then? And who is Apollo's, but the Ministers by whom ye believed, and as the Lord gave to every Man? Can we have a greater blessing bestowed upon us then Faith; without which, it is unpossible to please to God? But Faith cometh by hearing, and hearing by the Word of GOD: And the word is brought unto us by the Ministers of God. Seeing then, that they deserve the greatest love, that do us the greatest good: Seeing the Ministers are unto us in the place of Christ jesus; and lastly, seeing they are the Instruments by whom we believe. It followeth necessarily, that such as turn many unto righteousness, are highly to be regarded, and to be greatly magnified of us above many others.  

Use 1.  The Uses arising from hence, are of divers sorts. First of all, it directeth us to other necessary truths to be learned of us. It is noted by the Apostle, to be one general use of the Scripture; that it serveth and sufficeth to teach all truth needful to salvation: so the former point being received, will help us to find out and conclude other truths. First we learn, that wheresoever there is a true profession; a sound feeling; and true taste of Religion, or joy of salvation, there will be a reverent account, and joyful entertainment of the teachers and publishers of the Gospel. On the other side, a light & slender account of the Ministers, argueth a light account of the word of Christ, of the doctrine of salvation, and of the trueness of Religion. Let every one of us examine our own affections, and try our own hearts by this Touchstone. It is unpossible to make any divorce between the true Ministers of God, and the true Doctrine which is according to godliness. He that honoureth one, magnifieth the other; and he that contemneth the one, despiseth the other. Whosoever it is, that being distempered and diseased, esteemeth of his health, or desireth it, he will honour the Physician that cureth and recovereth him. He that being wounded, is thoroughly healed, will greatly regard him that gave unto him the salve to make a plaster. He that hath been ignorant, and is taught the knowledge that he had not before; will make much of him that hath been his Master. This will be the behaviour of all such as have felt the burden of their sins, and been humbled under the heavy stroke of God's hand, and felt the unsearchable depth of the sore festering and fretting within them: They are the only men that know what necessary use there is of the Ministers, to search their wounds, to raise up with comfort, to bind up the , and strengthen them that are weak and ready to fall. As for those that never knew what the Nature of sin is, nor felt the intolerable burden of it, but think themselves sound, and not sick; heart-whole, and not diseased; Living men by Nature, and not dead in sins and trespasses; they take themselves to be in good case, according to the saying of Christ our Saviour; 
h Math. 9, 12.  The whole need not the Physician, but they that are sick. Thus than we see, how we may prove ourselves whether we be in the Faith or not, even by the good estimation that we have of such as are the bringers of it.  
Secondly, we may gather from hence, that the greatest part of the world lieth deeply and dangerously in condemnation, because such hath been the unthankfulness thereof toward the Ministers and Messengers of Salvation, that bring glad tidings of peace unto us, that it never respected them, or gave them any reverence. We see this by the examples of the Prophets, of the Apostles, and of Christ himself. So long as men resolve to entertain their sins, so long they will never be willing to entertain the Preachers of the Gospel; whose Office is, to beat down the Kingdom of sin and Satan, and to set up the Kingdom of Christ jesus in the hearts of Men. When Herod was determined to keep his Brother's Wife, 
i Math. 14, 4, 5  he could not abide to hear john preach unto him, but committed him to prison. It is an evident sign of a corrupt conscience and of a profane hart, to account vilely of those whom God hath highly advanced. The Ministers of the Gospel were never so much hated, scorned, and abhorred; they are made a common reproach and byword for every base Fellow; they are set forth as upon a Stage or Scaffold, to be derided of every Man; 
k 1. Cor. 4, 13.  They are made as the filth of the world, and the offscouring of all things unto this time. If this be the estate of the Ministers, we may give a true judgement in what estate the cause of Religion standeth among us, and what harbour it findeth with the men of this age.  
Such as esteem of the Ministers as the filth and offscouring of the earth, do also account the knowledge of the word as the dregs and dravery of all other things. Such as respect not those that are the means of faith, will also reject faith itself. The Ministers of the word and true Religion, grow up as two Plants together; so long as the one is countenanced and upholden, so long the other will flourish and spread abroad, and prosper. But if the Ministers, that are as the Lords gardiner's, or the dressers of his Vine, be evilly entreated, maliciously slandered, despitefully handled, and scornfully reproached; Religion itself beginneth to faint and to languish, and cannot long go free. Let us know therefore by this sign, the sickness of this age, and the dangerous declining of all good things. There cannot be a more certain token of the ruin of the Church, then when we see the main posts and chief pillars thereof set at nought. It is an easy matter to give judgement what will be the issue of this disease; it is no hard thing to feel the pulses of this Generation, and to tell them that the very pangs of death are upon them, so long as the spiritual Physicians of their Souls are base in their eyes, that desire nothing more than to recover them out of that desperate consumption into which they are fallen. There is no man hath his vital Spirits so far spent, and the natural heat so much wasted, but is willing to hear of a Physician that is able and willing to set him on foot again, and to restore his strength unto him that he had before. But we are become so senseless or shameless, and so dead in our sins, that we have no desire of health, nor seek after any spiritual Surgeons or Physicians to look unto us in time of sickness. There is no disease without cure, if men of knowledge be inquired after, who have the tongue of the learned to minister a word in due season.  

Use 2.  Secondly, as this Doctrine serveth to teach, so it is profitable to reprove divers sorts of men; but I will only touch these three. 
The first reproof.  First, it maketh against fuch as make a bad and base account of the Ministers of God, and think they own no duty to their Pastors, but reckon them as their Vassals and Servants; suppose that they are bound to please them, and follow their humours, and account their Teachers beholden unto them for vouchsafing to hear them, as crediting their Ministry by their presence. It must not therefore seem a strange thing unto us, when we see the Ambassadors of God contemned, when we hear them reviled, and all manner of evil done to their persons. We know our calling to be of GOD, acceptable in his sight, and precious with all faithful men. We are the sweet 
l 2 Cor. 2, 15.  savour of God, as well in them that perish, as in them that are saved: we know, that 
m 1 Cor. 1, 24.  howsoever the preaching of the Word be a stumbling block to the jews, and foolishness to the Grecians, and both a stumbling block and foolishness to the filthy Libertines, and carnal Gospelers: yet to them that are effectually called, it is the power of God, and the wisdom of God. We know what Christ hath pronounced of our Ministry, so long as we deliver the truth of God. Luke 10, 16. 
n Luke 10, 16  He that heareth you, heareth me: and he that despiseth you, despiseth me: and he that despiseth me, despiseth him that sent me.  
If a Man abuse an Ambassador of a Prince, and set him at nought, it is reputed and revenged as a disgrace and dishonour done to the Prince himself: so, if we shall abase and disgrace the Ministers of the Gospel, which are the Messengers of God, we shall never escape without punishment, but bring upon ourselves swift damnation. Is not he a godless and ungracious Child, that mocketh and despiseth his Father, after the example of cursed Cham, 
o Gen. 9, 22.  who tasted of God's wrath for this contempt? The Lord pronounceth a fearful threatening against this fearful sin; The eye 
p Prou. 30, 17.  that mocketh his Father, and despiseth the instruction of his Mother, let the Ravens of the valley pick it out, and the young Eagles eat it. In like manner, he is an ungodly and unregenerate hearer, that controlleth and contemneth the Preacher of the word, who is a spiritual Father of the soul, and giveth us not this life, but a new life; not the first birth, but the second birth; not the sight of the body, but the light of the mind; which things are far more excellent and precious than the other. There can be therefore no greater unthankfulness, then to contemn the Ministers of Christ.  

The second reproof.  Secondly, it meeteth with the starting holes and silly defences that many make for themselves, who to excuse their contempt of the Gospel, and treading under foot the word of God, do lay all the blame and fault upon the Ministers. Ask the question of the most proud Spirits and profane persons, whether they be enemies to the preaching of the Gospel, and open contemners of the Gospel, or not: they will deny it, and show themselves ready to abjure it; and yet none do more evidently contradict the truth than they. These are sly and secret enemies, who lightly esteem Gods sacred and eternal word, under pretence of men's persons. They profess in word, to magnify the word; but they regard not the Ministers that bring it. They know well enough, that if they should openly oppose themselves against the Scriptures, and bid battle to God; all men would cry out against them; all men would hiss at them; all men would point them out with the finger; and nod their heads at them as they go in the streets. But they go more subtly and circumspectly to work, they pretend the greatest love to the truth that can be, all their quarrel is to the Ministers that deliver it. And thus they think to slide away in the dark, that they may not be espied: whereas their own consciences within them do accuse them, and their own hearts every way, and every day condemn them, to be deep dissemblers, hollow hearted Hypocrites, and the most dangerous enemies that the Church of God hath. The same Apostle, that writing to the Thessalonians, chargeth them 
q 1 Thes. 5, 20, 12, 13.  Not to despise prophsying; exhorteth them also, and beseecheth them in the same Chapter, That they acknowledge them which labour among them, and are over them in the Lord, and admonish them, that they have them in singular love for their works sake. The same Apostle that honoureth the Scripture with the greatest Titles of Dignity, 
r 2 Tim. 3, 16, 17. and 4, 2, 5.  and maketh it sufficient to make The man of God absolute, being made perfect to every good work, writing unto Timothy: doth also command him, to Preach in season and out of season; to do the work of an Evangelist, and to cause his Ministry to be thoroughly liked off. It is a vain excuse, and worse than the figleaves that Adam sewed together to hide his shame, to seem to approve and allow of the word, and yet to reject such as are appointed to speak in the Church, and are set over us in the Lord.  
He would be accounted a stark fool, that being hungry, would dislike and distaste his meat, and so starve his body through a wilful famine, because he cannot abide the Cook that dressed it: or that would refuse his drink to quench his thirst, because he neither loveth nor liketh him that drawed it for him, and brought it unto him. Would not he be condemned of extreme foolishness and simplicity, that would not vouchsafe to receive or look upon, or hear to be read, a Letter sent unto him from his Prince, and that for his good, because he careth not for the Messenger that offereth it unto his hands? Or, would not all men account him worthy to die an hundred times, who having a pardon sealed and sent him from the King, for his offences, whereby he justly deserved to have the sentence of death pronounced against him, to be immediately executed upon him, should scorn the pardon, and the Prince's mercy; because he favoureth not the man that is employed to bring it? Or, would not all men say he were worthy to be drowned, who being fallen into a swift stream, ready to bear him away with the violence of the waves, would not lay hand and hold on that which is preferred unto him, because he accounteth him his Enemy that desireth to save him? The like folly and madness is in those that refuse the word, because they hate the person of the Minister that breaketh the bread of eternal Life, that doth the message that God hath put in his mouth, that publisheth in Christ's Name a pardon of sin to all people that will repent and believe the Gospel; that would bring them to salvation of their Souls, that they might not perish, but have everlasting life.  
The Prophet commendeth good King Hezekiah, who albeit he were sharply reproved, and threatened with a grievous judgement, he did not break out into raging speeches, nor cast into prison, nor put to death the Prophet that denounced a great plague against him: but submitted himself to God, and reverenced the word of the Prophet, saying; 
s Esay 39, 8.  The word of the Lord is good which thou hast spoken. All men will be ready to confess in general, that the word of God is good, even as God is good; but they cannot be brought to acknowledge the word in the mouth of the Minister to be good. This is the shift of those that are wise to deceive themselves. If they bring unto us the Doctrine of salvation revealed in the Scriptures, it is that word whereby we shall be judged in the last day, and be found guilty of horrible Treason against God.  
Hence it is, that the Apostle saith, 
t Ro. 2, 12, 16.  As many as have sinned in the Law, shall be judged by the Law, at the day when God shall judge the secrets of men by jesus Christ, according to my Gospel. The jews and Gentiles oftentimes cried out against him, and accounted him unworthy to live, yet he showeth that at the last day they should be judged, not only according to the word, but according to his word; not only according to the Gospel, but according to his Gospel. When the Lord was determined to give his own people into the hand of their enemies, and to root them out of that good Land which he had given unto their Fathers, he hideth not from them the cause of his judgements, but setteth their sins in order before them, that 
u 2 Chr. 36, 16  they mocked the Messengers of God, and despised his words, and misused his Prophets, until the wrath of the Lord arose against his people, and till there was no remedy. Where we see, he joineth together the mocking of his Messengers, and the despising of his words. These two, do necessarily follow one another; & where the one goeth before, and leadeth the way, the other will not come far behind. If this were well and thoroughly weighed of us, it would avail us to great good, and further us in the word of salvation, and rid us from many stumbling blocks that lie in our way.  

The third reproof.  Lastly, it reproveth such as refuse to give them sufficient maintenance, and do bar them of that competent and convenient portion that God hath allotted unto them in his word. For, if such as have spent their strength to bring us unto God, aught above all others to be regarded of us, and have a worthy recompense of their labours; surely, they deserve to be checked and controlled, that deal niggardly toward them, who have kept back nothing from them, but revealed unto them the whole Counsel of God. We see in this place, what the Apostle Paul challengeth at the hands of Philemon, whom he had won to the Faith; he accounteth him to owe unto him all that he had, so that if he should give unto him all the substance of his house; nay, his own life, it were but due, it were but a debt that he owed unto him. He that hath ransomed a prisoner out of the hands of the enemies, hath jurisdiction and authority over him, and may worthily claim whatsoever he hath. He that hath saved the life of his enemy in battle, and made him captive, is wholly at his disposing that hath taken him. In like manner, such as have pulled us out of the fire of hell, out of the jaws of death, and out of the slavery of Satan the Prince of this world, that ruleth in the hearts of the Children of disobedience; may by a Divine and humane right reap, our temporal things, and require to be sustained and maintained by us. Might not he be registered for a most unthankful person to all posterities that shall come hereafter, that would suffer him to want that hath fed him, that hath nourished him, that hath preserved his life? Who doth not cry out against Pharaoh and the Egyptians, 
x Exod 1, 8.  who forgot joseph a great Benefactor to their whole Land, that provided much Corn in the plentiful years, and saved the lives of many thousands by his labour and industry? So likewise, what a shame is it, to suffer such worthy Instruments of our good, to lack and suffer hunger? Undoubtedly, they deserve to be forsaken of God and all good men, that forsake those that are their Fathers in Christ, and instructors in Christianity. Notwithstanding, this blemish and reproach sticketh nearer unto many men now living, than the skin upon their backs, which brandeth and blotteth them, as with a coal of perpetual infamy; who being brought to know themselves, to see their own sins, to understand their secret offences, to make Conscience of their ways, to come to true repentance, and to begin to set their footing in the kingdom of heaven, by the blessing of God, upon the labours of his Ministers, yet have no consideration of them, are not grieved nor ashamed to see them want, and to live in necessity, but have forgotten all the comfort that they have received, and shut up the eyes of their compassion from them. So often as I consider the former times of men's zeal and forwardness, that being drawn to a love of the truth became Instruments to draw on others, and compare the same with the present estate of things, we may seem to live in a continual Winter, and under a frozen Climate, wherein appeareth nothing all the year long, but Frosts and Ice, and cold, and Hail, and snows, covering the Mountains and Valleys, without any Spring or Summer, without any heat, or growing, or flourishing of any thing. For I remember, how many being touched with a terror in Conscience, and feeling the burden of their sins more heavy than Led, pressing them down to the nethermost Hell, could find no comfort in their pleasant Companions, in their delightful pastimes, and in sweet Instruments of Music, all these were tedious and bitter, and wearisome unto the flesh: one word of comfort from the mouth of the Minister, was as Balsam unto them, to refresh their faint and feeble spirits, by whom they were raised up. But now, living in peace and prosperity, they are fallen asleep, they remember not the kindness they have received, and the consolation that they have tasted, and can both hear and see their misery, and almost beggary, that were the greatest means of their bringing them from the greatest misery and slavery that can be imagined. For, what greater bondage, than the bondage of sin, of Satan, and of Hell? It is a great reproach to see a Christian Brother to beg his Bread, or to crave relief of others: a faithful Minister is a Christian brother, and more than a Brother; yea, a Christian Father, whose Children in the faith ought to give him maintenance in the flesh. It is truly said by the Apostle, 
y Gal. 6, 6, 7.  Let him that is taught in the word, make him that hath taught him, partaker of all his goods: Be not deceived, God is not mocked: for whatsoever a man soweth, that shall he also reap. To this purpose he speaketh in another place, 
z 1 Tim. 5, 17 18. Deut. 25, 4. Math. 10, 10.  The elders that rule well, let them be had in double honour, especially they which labour in the word and Doctrine: for the Scripture saith, Thou shalt not muzzle the mouth of the Ox that treadeth out the Corn: And, The Labourer is worthy of his wages. It is a great shame to the people of God, that such as are conscionable in their Callings, and are as faithful Stewards distributing to them in the family such store as they have provided, should complain for want of maintenance, and a liberal pension in temporal things. The Apostle james teacheth, 
a james 5, 4.  That the hire of the Labourers which have reaped their fields (which was of them kept back by fraud) crieth, and the cries of them which have reaped, are entered into the ears of the Lord of Hosts. The Ministers of God are his Labourers, and labour for us, to gather us as good Corn into the Lord's Barn: if then, we detain from them the Bread that they should eat, and the fleece of the will wherewith they should be clothed, and the fruits of the earth whereby they should be maintained; This is a crying sin, and will never cease, until it have brought down God's judgements upon ourselves, and our substance.  

Use 3.  Thirdly, seeing the benefits brought upon us, both upon our bodies and souls, by the means of the Ministry, can never be worthily esteemed, and sufficiently expressed; it serveth to instruct us in the necessary duties of our obedience, even to testify our love to the truth, by reverencing and respecting them that are as the lords Messengers, to bring the truth unto our doors. This the Apostle commendeth unto us in the Thessalonians, 
b 1 Thes. 2, 13  For this cause also thank we God, without ceasing, that when ye perceived the word of God, which ye heard of us, ye received it not as the word of men, but as it is indeed the word of God, which also worketh in you that believe. Where we see, that after the Thessalonians had heard the Gospel of Christ published unto them, so many of them as were ordained unto eternal life believed; and submitted themselves to be duided and reform by it.  
This duty, hath 
c Four degrees of submitting ourselves to the Gospel.  many branches. First, it is required of us to hear the word of God with patience. This is the first step and degree that leadeth unto life, and it proceedeth from the mere grace and favour of God, whensoever it is wrought in our hearts. For, how many are there, that when they hear, stop their ears? That when they see, shut their eyes? That when they understand, do harden their hearts? When Stephen made a defence for himself, before the chief Priests that sat in the Counsel, 
d Acts 7, 57  They gave a shout with a loud voice, and stopped their ears, and ran violently upon him all at once, and cast him out of the City, and stoned him with stones. When one Alexander a jew beckoned with the hand, prepared himself to speak, and would have excused the Apostles, 
e Acts 19, 33  There arose a great shout almost for the space of two hours, of all men crying, Great is Diana of the Ephesians. Likewise when Paul made a particular rehearsal of the manner of his conversion to the faith, before the jews, they heard him quietly and with silence, until he said; He was sent to the Gentiles; but then through impatience, 
f Acts 22, 23.  they cried out, they cast off their clothes, and threw dust into the air, and lift up their voices, saying; Away with such a fellow from the earth, for it is not meet that he should live. We see by these examples, that it is a token of God's goodness, when he giveth us circumcised ears to listen and attend to the word preached unto us, with patience and perseverance unto the end, albeit we hear our sins reproved, & our secret thoughts opened unto us. It is our duty to show ourselves swift to hear, but slow to speak, and slow to wrath. We must be slow to speak against that which hath been delivered, and we must be slow to anger and indignation against those that have delivered the truth unto us.  
Secondly, it is required, that we receive the word that we have heard, & assent unto it as to the word of truth, and acknowledge it to be good and true, even that part of the word that containeth his judgements, his threatenings, his curses, his punishments. This is to be craved of God, as being a special work of grace in those that belong to his kingdom. For many there are that hear, and have their ears open to attend; these are not dull hearers that mark nothing, but ate ready to listen and give care; and yet they will not give their assent to that which they have heard. The Apostle teacheth, 
g 1 Cor. 2, 14.  That the natural man perceiveth not the things of the spirit of God, for they are foolishness unto him: neither can he know them, because they are spiritually discerned. When Paul preached at Athens, in the hearing of the stoics and Epicures, touching the resurrection from the dead, they said, 
h Acts 17, 18  What will this Babbler say? A great part of our ordinary hearers, may be placed in this rank, who are content to hear, and then sit in judgement upon that which they have heard, and never give credit unto it, but measure the truth of God by their carnal conceits, and natural reasons.  
Thirdly, it is farther required of us, to embrace the truth in our hearts, & carefully to apply it to our own souls. It belongeth unto us, not only to hear it with the ear, and to assent to it with the mind but to lay it up deeply rooted in us, and to make it our own by a special application. This is the right use of the word, this is peculiar to the elect, and this is a work of grace in our hearts. The Historical faith giveth a general consent to the truth of God, but never goeth farther to apprehend it, as we see in Simon the Sorcerer, who is said to have believed, that is; in a general manner to have consented to the Gospel; and yet Peter telleth him, 
i Acts 8, 21.  That his heart was upright, and that he remained in the gall of bitterness. Let us not therefore approbriate the word of grace, that is able to build farther unto our own selves; otherwise we shall have no more comfort than the Reprobates have, who come so far, as to confess the word to be true, and that God by his Son will save the Vessels of mercy.  
Lastly, it is required in this special manner, to entertain the word, to wit; as the word of God. Many receive the word and embrace it willingly, readily, cheerfully, and joyfully; but not as the word of God. I will not stand to speak of the Church of Rome, which holdeth that the word written, hath not authority in itself, unless the Church approve it, and therefore albeit it embraceth the word of God, yet it embraceth it not as the word of God. For how many are there among ourselves, that receive not the word of God with that reverence and obedience that they ought, as appeareth by the evil practices of their lives? These men do not receive the word of God, as the word of God, who if they did in truth & sincerity acknowledge this truth to be of God, & to have him for the author thereof, they would lead their lives in another manner than they do; they would be afraid to rush forward, & to run headlong as it were with violence into the breach & transgression thereof. They would consider, that God will not bear and endure the contempt of his word, but revenge the dishonour done to his name, with great plagues and most grievous judgements. These are the duties that are to be performed of us, and the four degrees that testify our submitting of ourselves to the truth of the Gospel, preached & delivered unto us by the Ministers of Christ.  

Use 4  Lastly, seeing they, by whose ministry we are gained to God, and preserved in the state of salvation being gained, aught to be most dear to us, we owing unto them our own selves. This must teach the Ministers of God a necessary duty and lesson, to be marked of them; to wit, to endeavour by their daily diligence, and continual preaching of the Gospel, to make the people indebted unto them. For how do the people come so much in their debt, but that they receive heavenly Doctrine by their Ministry, as from the mouth of God? Such as have need of admonition, must be exhorted; such as are weak in the faith, must be strengthened; such as need comfort, aught to be comforted; such as are ignorant, must be instructed; such as are willing to be taught must be beseeched and entreated; and every one must be handled according to his nature and condition, according to the rule of the Apostle, 
k 2 Tim. 2, 15  Study to show thyself approved unto God, a Workman that needeth not to be ashamed, dividing the word of truth aright. All men are not to be handled after one manner, but one after one manner, and another after another. He were a bad and mad Physician, that would use all his patients to one receipt. Some have gross humours in them, and stand in need to be purged; some, more strongly; others more gently; according to their condition and Constitution. Others have more need to have nature restored, then purged, such must have Cordials and Restoratives ministered unto them. So is it with such as need Physic for the soul. The Minister must not be dumb and silent among his people, but speak unto them, and instruct them as a good Father doth his Child, one after one manner, another after another manner, and every one by some means or other. This the Apostle setteth down as a duty by his own practice, 
l 1 Thes. 2, 7, 8 Phillip. 2, 17. Acts 20, 24.  We were gentle amongst you, even as a Nurse cherrisheth her Children: Thus being affectioned towards you, our good will was to have dealt unto you, not the Gospel of GOD only, but also our own souls, because ye were dear unto us. Where the Apostle testifieth his great love and liberality toward them, that he accounted not his own life precious & dear unto himself, but was content to offer it up upon the Sacrifice and service of their faith, that he might rejoice in the day of Christ. So then, it belongeth to us the Ministers of the word, to preach the Gospel with all patience, diligence, and long-suffering. Let us be instant, in season, and out of season: Let us be gentle 
i 2 Tim. 2, 24.  toward all men, apt to teach, suffering the evil, and instructing them that are contrary minded. Paul writing to the Romans', and declaring unto them that he oftentimes purposed to come unto them, that he might have some fruit also among them, yieldeth this as the reason, 
k Ro. 1, 14, 15  I am Debtor both to the Grecians, and to the Barbarians: both to the Wisemen, and unto the unwise; therefore so much as in me is, I am ready to preach the Gospel to you also that are at Rome. So in another place he testifieth, that Albeit he was free, 
l 1 Cor. 9, 19  yet he had made himself a servant unto all men, that he might win the more. To the jews, he became as a jew, that he might win the jews; to them that are under the Law, as though he were under the Law, that he might win them that are under the Law: to the weak, he became as weak, that he might win the weak: he was made all things to all men, that he might by all means save some. Thus we see how the Ministers ought to apply, and to employ themselves in labouring in the Lord's harvest, to gain a people unto him, and to bring them into the sheepfold of Christ. For how or which way should the people be indebted unto us, if we never commit the Gospel unto them? A Debtor and a Creditor are Relatives, and have reference one to another. If we do not seek to make our hearers partakers of the treasures of the Gospel, nor labour to enrich them with the saving knowledge of the Doctrine of salvation, we cannot be dear unto them, they cannot be indebted unto us. If we reap and receive their temporal things, and eat and drink, feed and  ourselves by their labour, without labour in our places, we run continually into their debt, and they own us nothing but shame and contempt to be powered upon us, according to our deserts. It is a great comfort to the people, that make much of them that have the oversight over them, submitting themselves to them that must give an account for their souls, considering that thereby they may gather confidence, and get assurance to themselves, that they are true believers, and have embraced the Gospel in sincerity. So on the other side, it is a singular point of sound comfort to all the Ministers of the word, that have been painful in the work of the Lord, they may claim as their own right and proper possession of their people, to be maintained and honoured with double honour of them, and nothing indeed can be sufficient or answerable in proportion to their pains. But what reason can be alleged, that the people should be burdened, & not instructed? Charged with Tithes, and not helped with teaching? Pay their duties, and receive no Doctrine. Hence it is that the Apostle saith, 
m 1 Cor. 4, 1, 2  Let a man so think of us, as of the Ministers of Christ, and disposers of the secrets of God; and as for the rest, it is required of the disposers, that every man be found faithful. Whereby we see, the good account and estimation that the Minister receiveth of his people, aught to move him to faithfulness and painfulness in his Office; so that we must conclude, that such as will be reputed for the Ministers of Christ, should show themselves to be so indeed, by their care of the flock committed unto them.   

20 Yea, Brother, let me obtain this pleasure of thee in the Lord, comfort my bowels in the Lord.  
21 Trusting in thine obedience I wrote unto thee, knowing that thou wilt do even more than I say.  

The order of the words.  Hitherto we have seen the Reasons that Paul hath propounded to urge Philemon to receive and entertain his servant: In these words, we see the matter concluded and repeated again, howbeit not idly or unprofitably, but with gain and an holy advantage: for in the closing up of the whole, he reasoneth farther, & inferreth a new argument to persuade Philemon, drawn from the benefit and comfort he should receive by it. This reason is taken from the effects, and may be thus concluded: 

If hereby I shall obtain fruit of thee in the Lord, and if thou dost refresh my bowels in the Lord,  
Then thou shouldest receive him to thee again.  
But I shall hereby obtain fruit, and have my bowels refreshed,  
Therefore receive him to thee again.    
Or we may frame the Reason on this manner: 

That which may greatly rejoice me, and both please and pleasure me, I am assured thou wilt willingly do:  
But the forgiving of Onesimus will do so,  
Therefore I am assured thou wilt willingly do it.    
This is contained in the 20. verse. In the next verse, we have the preventing of another Objection which might be made, not against some part, but against the whole Epistle, and the Apostles manner of handling thereof. The Objection is wanting, but may easily be gathered, and may be thus supplied out of the Answer which is expressed: Why are you so earnest and vehement in this matter? Have you so great distrust, and so little confidence in me, that you use so many words, and deal so earnestly with me? Do you think I have so little Charity in myself, and so small respect to you, and so hard an hart toward him, that no persuasion can mollify me, no reason overcome me, no friends turn me? The answer to this followeth: I have written unto thee, not because I doubt of thy favour, but because I trust in thy obedience: not because I fear thou wilt deny me, but because I know thou wilt pleasure me. This persuasion he amplifieth by a comparison drawn from the greater to the less, as if he should say: Nay I am well assured, that for my sake thou wilt grant a greater matter than I crave at thy hands. The Reason may be thus contrived: 

If thou be ready to yield more than this, than I know assuredly thou wilt do this:  
But thou art ready to yield more than this,  
Therefore I know assuredly thou wilt do this.    

The meaning of the words.  Thus much is to be marked of us touching the method, wherein we have the conclusion of the chief matter, howbeit adorned with much efficacy of words, and strengthened with great force of reasons. Now let us consider the meaning of such things as require interptetation. [Yea, Brother] This first word, is a note of exclamation, or an adverb of ask, or wishing, or beseeching, or hoping well; as if he should say: Oh my Brother, I hope that this my intercession for him shall not be in vain, but carry sufficient weight and authority to work in thee moderation in relenting, and compassion in pardoning of him. This word of affirmation is put to garnish the sentence, & to make the exhortation more powerful and pathetical. When he saith, Let me obtain this favour, or fruit; benefit or pleasure; he useth the Optative mood, & alludeth to the name of Onesimus in the word [Onaimen] which fitly serveth his purpose. Touching these words [Comfort my Bowels.] The meaning is, receive him, and remit his offences, and in so doing, thou shalt cheer and revive my hart: for the receiving of him, is the relieving and refreshing of my outward parts, and of my inward affections; so that nothing shall be more pleasing unto me. He addeth [in the Lord,] thereby signifying, that the duty required of him is such, that it pleaseth God, and setteth forth his glory, and may Religiously be performed; nay such, as could not with a safe Conscience be omitted or denied. So then, he understandeth hereby, that he should do him a great pleasure, and withal please God and obey him. That than which he doth request, is commended by two fruits; it shall benefit man, and it shall be acceptable to God. In the 21. Verse he saith, [Trusting in thine Obedience,] which is word for word (in thy hearkening unto me) expressing wherein Obedience consisteth; Namely, in hearkening to that which is commanded, even to hearken with a purpose to do it.  
To this purpose Samuel joineth hearkening & Obeying together, 
a 1 Sam. 15, 22  Hath the Lord as great pleasure in Burnt-offerings and Sacrifices, as when the voice of the Lord is obeyed? Behold, to Obey is better than Sacrifice, and to hearken is better than the fat of Rams. So then, the use of this word [of Obedience,] is not without great force, for thereby he insinuateth, that Philemon could never escape the note of disobedience, if he did not yield to the Apostle of Christ, making so honest, so equal, so just a request. Lastly, when he saith, [Thou wilt do no more than I say,] the words are in the Original, [Above that I speak,] that is; thou wilt grant more than I ask or demand at thy hands; testifying hereby, the free hearts of true Christians, that being provoked to necessary & holy duties, they will oftentimes exceed that whereunto they are desired. This being the right order, and true interpretation of these words, in these two verses, they are thus much in effect; Oh my Brother, if thou regardest any good to me, or desirest to pleasure me in that which I desire or delight in, let me obtain this benefit & good turn at thy hands, which will also be accepted of God, being a work of mercy allowed & commended in his word; refresh I beseech thee my bowels, and comfort me in my son Onesimus, for what thou dost to him herein, shallbe as done to me. If thou ask me, why I use so many words, and whither I do distrust of thy dealing? I answer, that I writ nothing at all doubting, but altogether trusting thou wilt grant my request; yea, assuring myself, thou wilt show thyself willing to grant more than I have requested, even to set him free if I should require it.  

General Observations out of these two Verses.  These words are short, but the Observations that arise from hence, might be many: some I will only point out, and afterward handle others particularly. First of all, mark the forcible farewell that the Apostle taketh. The Conclusions and Perorations that Orators use, are wont to have the sharpest edge, but they are wont for the most part to be long and tedious, and full of words; but the Apostle in this place useth the greatest brevity, with the greatest vehemency: Wherein he repeateth again the same manner of speech, [Of refreshing his bowels,] which we had before in the twelve Verse. [Thou therefore receive him that is mine own Bowels.] Likewise, as he saith, [Let me obtain this pleasure in the Lord,] so he doubleth it, [Comfort my bowels in the Lord.] This teacheth, that repetitions of the same Doctrine, are good and profitable to the Church, according to the practice of Paul, 
b Phil. 3, 1.  It grieveth me not to write the same things to you, and for you it is a sure thing. Let it not therefore grieve us, or offend us, to hear the same Exhortations, Reprehensions, and threatenings, but rather learn to lay better hold of them at the last, than we have done at the first.  
Secondly, by these phrases of obtaining a pleasure, and refreshing his bowels, we may learn, what joy and comfort the godly do feel & receive in themselves by the raising and restoring of a sinner. It is as if we wanted an hand, an eye, a foot, or an arm, and had it given unto us: would not this rejoice us, and revive us greatly? So is it with the faithful, when they behold a fellow member with them in Christ's body restored and coupled with the head, from whence it receiveth a gracious influence of all spiritual blessings; it ministereth occasion of the greatest joy that can be unto them. Thus it ought to be with us, when we see any converted to the faith, we ought to have a fellow-feeling of the goodness of God bestowed upon them, 
c Luke 15, 10.  inasmuch as the Angels themselves rejoice when one sinner is converted.  
Thirdly, mark what words of beseeching & entreating he useth, of praying and desiring him to grant his request, albeit by his Apostolical authority he might command him. Whereby we learn, that the godly and faithful are more moved with mildness & gentleness, and with loving and friendly exhortations, then by severe threatenings denounced against them. They are endued with God's spirit, which is a Master to teach them, & worketh in them the will and the deed. Of unwilling, they are made willing; of tough & rough hewn, they are made pliable and apt for the building; of stubborn, they are become obedient & ready to learn. They are as good scholars in the school of Christ, who fear more the displeasure of their Master whom they love, and who loveth them, than the suffering of many stripes and strokes given unto them. This is a true note to know the disciples of Christ from all others. Evil men abstain from sin for fear of the punishment, & for feeling of judgement, so that if there were no threatenings denounced, no curses annexed, no plagues and torments feared, they would grow worse and worse, & quickly fill up the measure of their iniquity.  
Fourthly, we may gather hereby, that politic order is not overthrown by the Doctrine of the Gospel, neither is the right and authority of Masters over their servants abrogated by the faith of Christ. For Philemon was not an Infidel or unbeliever, 
d Verse 1.  but a fellow-helper with Paul; yet rule over his servants is not denied him, nor taken from him, but he is only bidden to receive him courteously, and to pardon him mercifully; yea Paul (as we see) doth humbly beseech him, that he may obtain and retain his former place, and doth not straightly command him to discharge him of his service. This jurisdiction standeth by good warrant of the Laws of God and Men: but of this we have spoken more at large before, in the 12. Verse of this Epistle.  
Fiftly, we see the Title again repeated, that he giveth to Philemon, when he calleth him by the name of his Brother. Thus he called him before verse 7. and so he esteemed of Onesimus, verse 16. Whereby we see, that all men made members of Christ, and engrafted into his body, are become as faith. Brethren one to another. Thus doth the Apostle call this Onesimus 
e Col. 4, 9  A faithful & a beloved Brother, who is as one of them that were chief in the church. The consideration hereof, aught on the one side, to pull down our proud Feathers, and make us equal with them of the lower sort: and on the other side, to make us love one another not with dissimulation, but with brotherly love; not in word only, but in truth; as members of one body, and as brethren of one father.  
Sixtly, he continueth his humble supplication for Onesimus, which showeth, that they are far from true repentance, that do excuse, or defend, or deny their faults and offences; For he that 
i Prou. 28, 13.  hideth his sins shall not prosper, but he that confesseth and forsaketh them, shall find Mercy. When Onesimus did see so famous an Apostle of Christ, so carefully to entreat for his cause, he ought much more to be humbled with a feeling and remembrance of his former offences, thereby to move the mind of his Master to gentleness and moderation.  
Lastly, observe out of this place, that albeit we doubt not to obtain that which we desire, but are assured to enjoy that which we ask, yet we must deal earnestly and effectually, both in regatd of the matter itself (for in a weighty and necessary cause, we ought not to proceed slenderly) and in respect of the nature of men, who many times are dull to conceive, and slow to grant that which we crave. There is no man so quick of pace, but needeth to have the spurs clapped to his sides now and then. No man runneth so swift a pace, but sometimes wanteth exhortations, consolations, reprehensions, admonitions, threatenings, and such like encoragements. We have not yet attained unto perfection, so long as we live we must be Scholars in Christ's school, and as it were, proceed from step to step. Thus much briefly touching the general Observations: Now, let us come to the handling of the particular Doctrines.  
[Yea, Brother, let me obtain this fruit.] By this conclusion it may appear, that albeit Onesimus had rob his Master, and run away with a great part of his substance, yet he had spent all (as it often falleth out with ill-gotten goods) and then being beaten with his own rod (as the 
k Luke 15, 17.  prodigal son) and brought to necessity, tasted of the sweet fruit of the Ministry of the blessed Apostle. Hence it is, that he urgeth so earnestly, and presseth Philemon so exceedingly to remit the debt, & to forgive the hurt he had received by his naughty servant, as being no way able to satisfy him, nor by any means hereafter being likely to satisfy him. For if any ability had been in him, to make satisfaction, there had been no place for pardon and remission, nor for Paul's undertaking of the debt. If we by fraud and stealth, by injury and injustice, possess the goods of other men, we are commanded to make actual and real restitution. The word of God teacheth us directly, that such as detain the goods of other men, 
l Levit. 6, 1, 7. Math. 5, 23, 24 Numb. 5, 6, 7.  are unmeet for his worship, & unfit for his service. Again, such as withhold them from the right owners, 
m Eze. 18, 15, 33.  shall die in their sins, and not have pardon before restitution, when God hath enabled them thereunto. But if we do keep back from them their own, 
n August. epist. ad Maced.  our repentance is not conscionable, but counterfeit. Hereby it appeareth, that Onesimus was not able to pay unto his Master such things as he had taken away, for otherwise it had been an unreasonable request to have a debt pardoned which might be restored. For that which any man doth unjustly detain, is none of his, but that persons from whom it is detained. So then, this being the poor servants condition, that he had left nothing of all that which he had taken away (as commonly goods evilly gotten, are evilly spent) the Apostle craveth pardon. 
Doctrine 1. No man ought to be eager & extreme, in exacting debts & dues from the poor and needy  From hence we learn, that we ought not to be eager and extreme in urging and exacting debts from the poor and needy, but rather be ready to remit & relieve, or at least to forbear what we may, and are enabled to do. Hereunto cometh the precept delivered in the law of Moses, 
o Deut. 15, 2  Every creditor shall quit the love of his hand which he hath lent to his neighbour; he shall not ask it again of his neighbour, nor of his brother, for the year of the Lords freedom is proclaimed. Where he teacheth, that mercy should be showed to their brethren in necessity, that they ought not to be hasty in calling for the things that are due to them, but rather to give farther day & respite. So afterward, 
Verse 7.  If one of thy Brethren with thee be poor, within any of thy gates in the Land which the Lord thy God giveth thee: thou shalt not harden thine heart, nor shut thine hand from thy poor Brother. To these Commandments remembered unto us in the Law, let us join the practice of Nehemiah, in the time of a Public want and outcry of the people, when they complained that they were constrained to take up Corn upon trust, to mortgage their Lands, their Houses, and their Vineyards, through extremity of the famine, to borrow Money for the King's Tribute, which must be paid, and to sell their sons and daughters for Slaves, 
p Nehem. 5, 9  he said; Ought ye not to walk in the fear of our God, for the reproach of the Heathen our enemies? For even I, my brethren, and my Servants do lend them Money and Corn: I pray you, let us leave off this burden, Restore (I pray you) wnto them this day their Lands, their Vineyards, their Olives, and their Houses, and remit the hundredth part of the Silver, of the Corn, of the Wine, and of the Oil that ye exact of them. Then they said; We will restore it, and will not require it of them, we will do as thou hast said. Where we see, the wonderful care that this Governor of the people had, to have the poor relieved, and to cause their case to be respected, and to move the Rich to be beneficial and bountiful unto them. So then, it is a clear point, that no man ought to be overhasty in requiring such Debts as are due unto him from poor men, and such as are in great need.  

Reason 1.  If any will yet make a doubt and question of this Truth, let him diligently mark the Reasons whereupon it is grounded. First, it is a common Proverb, That where nothing can be had, the King looseth his right. We must therefore consider the extreme necessity wherein some men are, and the poor estate into which they are brought. Compassion and Love, are to be extended towards such as crave favour, and are willing, albeit not able to satisfy us, according to their desire, and our demand. This is the Reason which is pointed out unto us, in the parable propounded by our Saviour, ann expressed by the Evangelist Saint Luke, in the 7. Chapter, and the 41. Verse. A certain Lender had two debtor; the one ought five hundred pence, and the other fifty; and when they had nothing to pay, he forgave them both. The like appeareth in another Parable mentioned in Matthew, Chapter 18, 24. When the Servant was brought that aught to his Master ten thousand Talents, because he had nothing to pay, he had compassion, and loosed him, and forgave him that debt. Whereby we see, that the cause why his Lord had compassion upon him, was his inability and necessity, he was not able to pay.  

Reason 2.  Secondly, it is a means to bring a blessing from God, that is the giver, and from them to whom we give, and it is accepted for righteousness. If then, our doing good to others, bringeth profit to ourselves, it is our duty to show to them our Compassion, in easing and mitigating such burdens as otherwise we might lay upon them. This is the reason that Moses maketh, Deut. 24, 12, 13. If it be a poor body, thou shalt not sleep with his pledge, but shalt restore him the pledge when the Sun goeth down, that he may sleep in his Raiment, and bless thee, and it shall be righteousness unto thee before the Lord thy God. This Reason is not superfluous, but very effectual, considering what Hand-fastes and Hold-fasts we are, and how every one seeketh to provide for himself. We think, the whole earth will fail us; we Dream that whatsoever is lent, is lost; we fear that GOD will forget us, and forsake us. Hence it is, that Moses doth encourage us to Liberality, by these two Arguments; Namely, that the poor shall pray for us, and GOD will hear them, and accept of us.  

Reason 3.  Thirdly, the example of God is to be set before us: he forgiveth his poor debtor that are not able to pay him. We are all deeply indebted to God, we are desperate debtor, we own unto him more than ten thousand Talents, and have nothing to satisfy the least mite of that he may require and challenge of us. We are in an hard case, if God should deal roughly and rigorously with us. But when we cannot restore, he doth remit; & when we are not ably to pay, he offereth pardon. This reason is urged by Moses, Deut. 24, 17, 18. Thou shalt not pervert the right of the stranger, nor of the Fatherless, nor take a widows Raiment to pledge: but remember that thou wast a servant in Egypt, and how the Lord thy God delivered thee thence. In which words, he moveth them to show mercy, because they had received mercy; they had received it of God, they must return it back again unto their Brethren. Thus Christ himself instructeth us by his own mouth, 
u Luke 6, 36.  Be ye merciful, as your heavenly Father is merciful. We must therefore be followers of the bountifulness of God. So then, if we lay these things together, and consider with ourselves either the persons of our brethren that are in necessity, or our own persons, that receive by it a Commodity, or the person of God that pardoneth our iniquity, we may easily gather the truth of this Doctrine, that it is our duty to show mercy toward our poor debtor that ●…e not able to make satisfaction to us, as they desire, and we require.  

Use 1.  Let us come to the Uses. First, this serveth to teach us, that men are not always to look to their own benefit and profit, but likewise to the profit of others. We see by experience, that many are such great Devourers and Sea-gulphes, that they are never contented, but seek to swallow up all they can lay hold upon: These will remit nothing, release nothing, mitigate nothing. It is a worthy precept given by the Apostle, 
x Phil. 2, 4.  Look not every man on his own things, but every man also on the things of other men. This is a fruit of true faith, 
y 1 Cor. 13, 5.  and a sign of true love, when we seek to do good one to another. It is a blessed and comfortable thing unto our own hearts, to be content to leave our own, to departed from our right, and to suffer loss and damage. We heard before, how Nehemiah remedied the oppression of the people, whereby he found as great comfort to himself, as he brought comfort to them, so that he prayed, 
z Nehem. 5, 19  Remember me, (O my God) in goodness, according to all that I have done to this people. If we feel the same affection in ourselves, we shall find the benefit thereof in our hearts. On the other side, it shall fall out to be a matter of great grief and griping to out Consciences, to remember how hardhearted and hand-fasted, we have been, even when the Calamity of the times and the necessity of our Brethren have cried out unto us for mercy.  
We may see a great number that lie in wait and ambushment, as scouts and espials, nay as thieves and Robbers for their prey, who suck the blood of thetr poor Brethren out of their veins, and draw the Marrow out of their bones. What persons are to be relieved sooner than the poor? And what times and seasons are there to show mercy, better than of Dearth and Famine? Yet then do merciless men (as Horsse-Leaches) pull what they can from the poor, to enrich themselves, albeit it be with the ruin of others. They are glad of such times, they are most welcome unto them, whereas (in very deed) they should then especially open their bowels and breasts to show Compassion to such as are in necessity. Their minds are only bend to enrich themselves, they praise it as a fair and fat year for themselves, albeit it be a lean and lamentable year for all others. This is a most wretched desire: this argueth a small regard towards the poor, which have much ado to maintain themselves, even when they are helped and succoured. We see how the prizes of all things increase of Meat, of Drink, of Bread, of Houses, of Lands, of Cattle, and other Commodities: but the earnings and wages of poor folks do not increase, but rather decrease, so that such as have been able to live and to maintain their families in reasonable sort, are now driven to beg, and go behind hand, and live by Alms. If in the general rising of all other things, if in the raising, or rather racking of Rents, if in the enhancing of the prizes of such wares as the rich men have to utter, the hire also of the Day-labourer were augmented and increased, it would be more easy for them to maintain an hard and poor life, and by the sweat of their labour to keep their Wife and Children. But this seemeth to be corrupt and unconscionable dealing against the Law of God, against civil Equity, and common Humanity, and to threaten the decay of many men's estates, that all commodities should alter to extraordinary prizes, and yet the poor have only his ordinary allowance for the day, and be made even a common Drudge or Packhorse, to bear the burdens of others upon his back. The Law of love requireth, that the more we see any man distressed, so much the more we ought to spare him, until he may recover his estate. If we see him willing to pay us, and grieved in himself that he cannot pay us, and use all good means to his utmost power to pay us, let us bear with him, and not show rigour toward him. If we should see a poor Cripple halting, and scarce able to draw his legs after him, and another, instead of reaching him a staff to stay him, or his hand to help him, would cut his sinews in sunder, or smite his Hamstrings, that he should be able to go no further, would not all men condemn him of cruelty and inhumanity? In like manner, when we behold our poor Brother in great necessity, having much ado to maintain himself, and sustain his life, if we thrust him down altogether, how dwelleth the love of God in us? Shall not his poverty cry unto him for vengeance? Let us therefore beware of adding affliction to such as are already in misery, and know, that the sparing of the poor, is an acceptable service & sacrifice unto God, wherewith he is exceedingly well pleased.  

Use 2.  Secondly, this Doctrine serveth for reproof. First, against wretched Usurers, and extreme Creditors, that will neither spare nor forbear their poor debtor any time, albeit their necessity be never so great, albeit their loss be never so inevitable, albeit their desire be never so earnest to make them satisfaction, yet they will extort and exact the utmost farthing, to the utter ruin of them, and of all that belong unto them. To these men the Apostle james saith, 
a james 2, 13.  There shall be condemnation merciless, to him that showeth not mercy, and mercy rejoiceth against condemnation. For in the last day, when they shall stand at the judgement seat of Christ, they shall find him as rigorous to them, as they show themselves hardhearted toward others. The rich man in the Gospel, that suffered Lazarus to lie at his gate, without relief and compassion, 
b Luke 16, 24.  would have given an whole world (if he had had it) for one drop of water to cool his tongue that was tormented in that flame: but when he most of all wanted comfort, it was denied unto him. The servant in the Parable, that would not refrain his anger, nor forbear his fellow that fell down at his feet, and craved respite, but went and cast him into prison, till he should pay the debt, hath the same measure measured unto him again, 
c Mat. 18, 32, 33, 34.  for his Lord did call him unto him, and said unto him; O evil Servant, I forgave thee all that debt, because thou prayedst me, oughtest not thou also to have had pity on thy fellow-servant, as I had pity on thee? So his Lord was wroth, and delivered him to the Torments, till he should pay all that was due to him. It is laid to the charge of the jews, that notwithstanding their outward profession and show of Religion, they were indeed irreligious and void of true piety, in that they refused to show mercy toward the poor. For the Prophet Esay, Chapt. 58, 3. or rather the Lord by the Prophet, saith; They will draw near unto God, saying; Wherefore have we Fasted, and thou seest it not? We have punished ourselves, and thou regardest it not? Behold, in the day of your fast you will seek your will, and require all your debts.  
Where the Prophet reproveth the hypocrisy of this people that gloried in the observation of the Ceremonies, and yet they showed no pity to their Neighbours, but delighted rather to fleece and flaw them to the uttermost. Is is wisely said of Solomon. Prou. 22. 
e Prou. 22, 16.  He that oppresseth the poor to increase himself, and giveth unto the Rich, shall surely come to poverty. Seeing therefore we ought not to pull out the throats, or grind the faces, or grieve the hearts of the poor that are not able to pay us, but to show all mildness and moderation toward them; it condemneth their practice that are hot and hasty in pursuing their right, and in persecuting such as bear honest minds to pay every man his own.  
Hence it is, that the Prophet pronounceth him happy and blessed, that considereth wisely, and thinketh charitably of such as are in poverty and distress; ability, they want power to help them, albeit to relieve them, means to direct them, and counsel to comfort them; 
f Psa. 41, 1, 2, 3  Blessed is he that judgeth wisely of the poor, the Lord shall deliver him in the time of trouble: the Lord will keep him and preserve him alive, he shall be blessed upon the Earth, etc. the Lord will strengthen him upon the Bed of sorrow, thou hast turned all his Bed in his sickness. Secondly, this Doctrine is against those, that count themselves clear and beyond all all reproof, if they keep the Letter of the Positive Law, being notwithstanding therein cruel, unjust, and unmerciful. Extreme Law, is extreme wrong, and great cruelty: for even the laws themselves require to be mitigated with equity, and tempered with reason; and seasoned with conscience. It is not enough for us to say; I do but justice; I do him no wrong; I seek but mine own. This cannot excuse our extreme courses, nor make our wicked words and works warrantable. The times and occasions may be such, as may make the seeking of our own to be theft; yea, Murder; when it taketh away the Bread of the poor which is their living.  
We see, how the Prophet maketh it unlawful for all persons at all times, to require all their debts of all sorts of men. We see, that the Servant in the Gospel is punished for requiring all his own: he cast his fellow-servant into Prison by a warrant of Law, and a strict course of justice; he exacted no more than was due unto him; he required not two hundred pence, when an hundred only would have discharged the debt; yet himself was therefore thrown into utter darkness, where shall be weeping and gnashing of teeth. For the times may be so hard, our brethren may be so poor, and we may be so wealthy, that we ought to be content to departed from our right, and to yield to the necessity of such as are in want, and to say with the Prophet; 
g 2 King. 5, 26  Is this a time to take Money, and to receive Garments, and Olives, and Vineyards, and Sheep, and Oxen, and manservants, and Maidservants? The creditor could say thus much for himself, & lay this for his defence, that came to take away the Children of the poor Widow to make them his Bondmen; He required but his own. The Apostle condemning the contentions that were among the Corinthians in Law-matters, saith; 
h 1 Cor. 6, 7.  Why rather suffer ye not wrong? Why rather sustain ye not harm? Nay, ye yourselves do wrong and do harm, and that to your Brethren. Wherefore, when we see men's poverty so extreme, that they have need to have all forgiven unto them, we must be content, not by constraint, but willingly to lose sometimes the principal. It is a silly shift to say, I do nothing but that which Law warranteth me: for we must also be able to say; I have done nothing but that which a good conscience hath warrented me; which equity hath warranted me; which love hath warranted me; and (that which is more than all the rest) I have done nothing, but that which the profession of the Gospel of Christ hath warranted me. If we can say this truly, we have comfort in God, and peace in our own hearts. This is it which the Apostle speaketh touching himself, and his own practice; 
i 1 Cor. 9, 12.  We have not used this power, but suffer all things, that we should not hinder the Gospel of Christ. We must diligently consider our calling, and labour to bring forth the fruits of the Gospel, that the name of God be not evil spoken off.  

Use 3  Thirdly, albeit we ought not to be rough or rash in exacting our own, but to deal mercifully, and to bear patiently with the poor: yet this must not give men liberty, to gather other men's goods into their hands, and then to defraud them as much as they can. There be some, that under a colour of Religion, will cousin and deceive, creeping into men's bosoms, borrowing and getting from them what they can, with a corrupt mind and a guileful conscience, and spending it in idleness, in riotousness, in drunkenness, & such like lewdness. These are they, that when they are demanded to pay their due, will be ready to curse their Creditors, and to keep from them their goods with a strong hand, and then upbraid them with covetousness, with miserableness, with extortion, with oppression. Yea, some are so unthankful, so proud, and so wicked, that they receive the favours of men, and their friendship toward them, as matters of duty; insomuch that some will say; what have these Rich men done unto me, but they were bound to do that and more also? And what is this in comparison of that, which by the Commandment of God they own unto me? Thus, while these men ask relief, they think they require nothing but their own, and that others are much indebted and greatly beholden unto them, that they will take an alms at their hands. Others (who yet are more proud and profane) do shamefully abuse, not only the liberality of the rich, but the very word of God itself, framing it to serve their own turn, and wresting it to please their own humours, pretending that they 
k Luke 6, 35.  Ought to lend, looking for nothing again. Thus they bend their Scriptures which way they list, not knowing what they say, nor understanding the purpose of Christ. For first, to speak properly when we look for nothing again; we do not lend, but give. When a Man dareth, he may look for his own; whereas he that giveth, doth it freely.  
Again, the purpose of our Saviour is to be considered, who in that place moveth us to do good one to another, with a single eye, and with a simple heart; not to love, because we would be loved; nor to do pleasure, because we would receive the like; but to love even our enemies, of whom we have no kindness again. For in the words going before, he saith; 
l Luke 6, 32, 33, 34.  If ye love them which love you, what thank shall ye have? For even the Sinners love those that love them, etc. And if ye lend to them of whom ye hope to receive, what thank shall ye have? For even the Sinners lend to Sinners, to receive the like. Then afterward followeth the former sentence which these men allege; Love ye your Enemies and do good, and lend, looking for nothing again; that is, for no such pleasure at their hands, do not lend to them at one time, to the end that they may lend to you another time: for this were to respect more our own commodity, than their necessity; and the love of ourselves, more than the love we bear to our Brethren. It standeth not with the rule of Charity, to give away part of our goods with this condition, that he pleasure us in the like with that which he hath. For these give or lend nothing, but to those of whom they hope to receive the like; and therefore obey not the counsel of Christ, that would have those called and invited to our Tables, which cannot bid us again, nor give us any recompense. So then, we must show ourselves willing to make the poor partakers of that we have, although they be not able to do the like for us. This is it which our Saviour meaneth By lending, and looking for nothing again: And thus much touching the natural Interpretation of that place, which these men abuse and pervert, as they do also other Scriptures. But to leave them, and to return to the former matter; It is a pernicious kind of Theft, in former days scarce heard off, or at the least not so commonly practised, that men regard not how great sums, or what value of other men's good they get into their hands. If a man be helped in his need, and he forget it; if he do not ackno●…ledge it; if he do not pray to God to requite and recompense it, when himself hath no means to do it, he abuseth the liberality showed toward him, and is no better than a Thief. But to gather the wealth of others to ourselves, and to borrow Money, or take up Wares of credit, as far as they can be trusted; of one, an hundred pound; of another, fifty; of one more, and of another less; never purposing to repay, but as soon as they have laid held on it, to break up, is a more monstrous kind of robbery than the former. For then a report is noised abroad that they are Bankrupt, and by and by an agreement must be sought with their Creditors, to satisfy them forsooth with the third, with the sixth, with the tenth part: they purposing afterward to live upon their stolen goods and the labours of other men; whereby oftentimes it falleth out, that many godly and honest dealing men are utterly undone, and their poor Wives and Children brought to great poverty. It is made a property of the wicked by the Prophet, to make care to borrow, but to take no care to restore. Psal. 73. 
m Psal. 37, 21.  The wicked borroweth and payeth not again, but the righteous is merciful and giveth. It testifies the wonderful care that was among the Servants of God to make restitution, in that when the Iron wherewith one was felling of a Tree fell into the Water, he cried out and said; 
n 2 King. 6, 5.  Alas Master it was but borrowed.  
Whereby it appeareth, he was more troubled for the lack and loss of it, then if it had been his own. It is likewise to be considered of us, which the Apostle Paul teacheth. Rom. 13. 
o Rom. 13, 7, 8  Own nothing to any Man, but to love one another: for he that loveth another, hath fulfilled the Law. Wherefore it standeth us upon, to restore the things we have borrowed, and to pay those to whom we are indebted; albeit, it be with the sale of the necessary things we have. The Widow of the Sons of the Prophets, at the commandment of Elisha, selleth the Oil that God sent her to pay her Creditor: as we see 2. King. 4. for the Prophet said unto her; 
p 2 Kin. ●, 4, 7.  Go and sell the Oil, and pay them that thou art in debt unto, and live thou and thy Children upon the rest. Where we see, God would not have the Creditor defrauded, but rather than the debt should be unpaid, the Lord himself would pay it: and the Prophet did not give her counsel to rail and rage's against the Creditor; to call him a Miser and covetous Cormorant, or to live in excess and abundance, without care to satisfy that debt which might be demanded: but charged her first of all to pay the whole, and if any were left, she and her Children should feed upon the rest. 
Objection 1.  But some man may say, what if we be not able? What if we have nothing wherewith to pay? What are we then to do, or what course are we to take? 
Answer.  I answer, God accepteth of a ready and 
q 2 Cor. 8, 12.  willing mind, where there is no farther strength or better ability. Offer thy labour and service; show thy repentance and remorse of conscience; testify the truth of them by thy sorrow and tears, and if ever God make thee able, thou must do it actually.  

Objection 2.  It may be further objected, though a man be able to restore, how if in doing it, he shall utterly shame himself and his profession? 
Answer.  If this of necessity must follow, make choice of some faithful Friend that may perform this duty for thee, and conceal thy Name. Secondly, it is better to seek the praise of God, than the praise of men. Thirdly, honour, and praise, and peace, are promised to all that be truly converted: and the reward of sin not repent off, is shame, and reproach, and contempt, both Temporal & Eternal; according to the Testimony of the Apostle, 
r Ro. 6, 21, 22.  What fruit had ye then in those things, whereof ye are now ashamed? For the end of those things is death: but now being freed from sin, and made Servants unto God, ye have your fruit in holiness, and the end everlasting life. 
Objection 3.  But if it be farther asked, How if the parties be dead, or what if I know not the special persons whose goods I possess? 
Answer.  I answer, restore them to their Heirs; if they have none, or thou know none, yet keep them not with thee, they will kindle a fire in thy Family, that shalt waste all thy wealth and store, till nothing be left. In this case make the poor their Heirs, deal as Zacheus, Luke 19 Be merciful toward them.  

Objection 4.  Lastly, the question may be demanded, whether the Son be bound to restore the goods, which the Father hath gotten by oppression? 
Answer.  I answer briefly, whatsoever the Son knoweth to be evilly gotten, cannot be justly kept from the lawful and just owners thereof. Ezek. 18, 14, 15. etc. Prou. 28, 8. If the Son follow the abominations of his Father, and walk in them, or approve of them, he maketh himself guilty of the same offences also.  

Use 4  Lastly, seeing it is our bounden duty to forbear, and sometimes to forgive such as are poor and not able to pay: we may gather from hence, for the strengthening and confirmation of our Faith, that much more will God with patience forbear, and in mercy forgive us our debts and trespasses. He teacheth us to ask forgiveness at his hands, 
s Math. 6, 14.  Being assured of it if we forgive. He chargeth us to forgive, Not only seven times, 
t Math. 18, 22.  but seventy times seven times. He instructeth us, That if 
u Luke 17, 4.  our Brother sin against us seventy times in a day, and seventy times in a day turn again to us, saying; It repenteth me, we must forgive him. We have not one drop of that infinite mercy that is in God, whose compassion is higher than the Heavens, and greater than the love of Parents toward their Children. He that commandeth mercy to others, will not be unmerciful himself: and he that forbids cruelty to others, will remember to be merciful himself. It is the greatest dishonour done unto God that can be, to doubt of his favour, and to call his loving kindness into question. We must build upon his promises as upon a stable and steadfast foundation that shall never be removed. Heaven and earth shall pass away, 
x Math. 5, 18.  But his word shall not pass away. We have the word and Oath of God, 
y Hebr. 6, 18.  as two unchangeable Witnesses, so that it is unpossible that he should lie, or we be deceived. We have the Sacraments of God as two Authentic Seals, to ratify his promises, and to make them most sure unto us. We have the earnest penny as a certain pawn left unto us, 
z Rom. 8, 16.  And the spirit of adoption testifying with our Spirits, that we are the Sons of God. We have the grace of Sanctification written in our hearts, whereby we are dead to sin, and crucified unto the world.  
Wherefore, seeing we have so many ways to warrant his gracious goodness unto us; why do we yet stand in doubt? and wherefore are our minds wavering in his mercies, 
a james 1, 6.  As a Wave of the Sea tossed by the violence of the Winds? Let us enter into our own hearts, and consider our own dealings toward our Brethren. If we find ourselves ready to forgive, and inclined to remit the injuries done unto us, and willing to release, or at least to forbear the debts, that we may worthily challenge of many our poor and needy brethren: we may from this compassion toward them, gather an undoubted persuasion (as a necessary conclusion) to ourselves, that his mercy should be extended in great measure toward us, & that he will never forget his wonderful compassion, knowing that whomsoever he loveth, undoubtedly he loveth unto the end. He is never weary of well-doing, his gifts are without repentance. He is not as man, that he should lie; nor as the Son of Man that he should change, 
b james 1, 17.  With whom is no variableness, nor shadow of turning. We are variable and unconstant, but he is always the same, and will make good the words that are gone out of his own mouth.  
[Let me obtain this pleasure in the Lord, etc.] The Apostle in these words doth testify, that these things which he requested of Philemon were in the Lord; that is, agreeable to the will of God. He doth not crave them to please himself, or to pleasure Onesimus only, but he asketh them, because he knoweth that the obtaining of the same will be acceptable to God. Here then he showeth what ought to be the end that we propound to ourselves, in making suits and requests to others; we must consider, not so much what may content us, as what God commandeth and alloweth. 
Doctrine 2. Whatsoever we desire, provoke, and persuade others to do, must be in the Lord.  From hence we learn, that whatsoever we do move, desire, provoke, and persuade others to do, must be in the Lord; that is, warrantable, and conscionable, standing with the will of God and a good conscience. This is it which the Apostle handleth. Phil. 4. Whatsoever things are true, 
b Phil. 4, 8, 18.  whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are worthy love, whatsoever things are of good report; if there be any virtue, or if there be any praise, think on these things. And afterward in the same Chapter, commending them for a work of mercy; he showeth, That it was an odour that smelleth sweet, a Sacrifice acceptable and pleasing to God. Likewise Ester 4. 14. When Mordecai would persuade Ester 
c Ester 4, 14.  to adventure her credit and life in the behalf of the Church, which was sold to the mercy of the Sword, and to the tyranny of the Enemies; he showeth the equity and lawfulness of it, though it were dangerous for her, and threatened death unto her; Who knoweth whether thou art come to the Kingdom for such a time? As if he should say; Thou owest this duty to God and service to his Church, being advanced to the Kingdom for this end and purpose, and therefore it is wellpleasing in his sight. Thus doth Nehemiah exhort the Rich and the Rulers among the peoole, to restore the Lands, the vineyards, the Olives, the Houses, together, with the hundred part of the Silver, and of the Corn, and of the Wine, and of the Oil that they exacted of them; showing, that in so doing, 
d Nehe. 5, 9, 11, 12.  They should walk in the fear of God, and redeem themselves from the reproach of the Heathen. Thus the Apostle persuadeth the Thessalonians to sanctification, 
e 1 Thes. 4, 3, 7  Because it is the will and pleasure of God, who hath not called us to uncleanness, but unto holiness. By all these consents, as by most strong Evidences and firm Witnesses it appeareth, that we ought to have the warrant of God's word and approved will, to allow whatsoever we require or provoke others to do.  

Reason 1.  This will be made very plain and manifest by sundry reasons. First of all, true love will require only such things as are honest. Such as proceed further, and make their own will the rule and line to square out other men's actions with all, do want true love, and are not indeed true Frrendes. The Apostle describing the Fruits and effects of love, saith; 
f 1 Cor. 13, 6.  It rejoiceth not in Iniquity, but rejoiceth in the truth. It is a good & sound note of a right friend, to request such things only as are just and seemly. The very Heathen by the light of nature could 
g Cicer. de amicitia.  see thus far, and teach how far we are bound to pleasure and profit our friends.  

Reason 2.  Secondly, such requests as are lawful and laudable, do give warrant in craving, boldness in ask, and comfort in obtaining. Such requests shall never make us ashamed to move them, nor cause us to take the repulse or denial when we have moved them. We see this in the example of Mordecai, when he craved of Ester to make intercession for her people, she looked more into her own danger, then into the Church's deliverance; and respected more her own person, than their safety: notwithstanding, he 
h Ester 4, 13.  knowing his request to be honest and lawful, would not give over, but continued his suit; though he were delayed, yet he was not daunted; though he were denied, yet he was not discouraged; but went forward boldly, until he received a gracious answer. The like we see in the Woman of Canaan, who came to Christ for her Daughter, that 
i Math. 15, 22.  Was miserably vexed with a Devil; albeit, she received a threefold repulse, or a threefold delay; yet such was her Faith, that she would take no denial, but did stride over all things that might seem to hinder her, and never would cease until she had obtained her request. Whereby we see, that her honest request was granted, and she went not away empty.  

Reason 3.  thirdly, such motions receive a blessing from God. If we crave and desire nothing at the hands of others but that which is right, our persuasions shall be accepted of God, who hath the hearts of all men in his own power, to change and alter as it pleaseth him. When Ester asked of the King to have 
k Ester 7, 3.  her life given her, at her petition, and her people at her request; she had it granted, and more also than she asked. On the other side, unlawful and ungodly suits, do oftentimes turn to the confusion of such as obtain them; albeit they may flourish for a time, yet in the end they are snared with the words of their own mouth. We see this in the example of Haman, who after he was exalted in honour next unto the King, he craved of the King very earnestly, 
l Ester 3, 9  That all the jews should be slain and put to death in one day: this he obtained, and prevailed in his suit, but he never lived to put it in execution, but was hanged on the tree which he had provided and prepared for Mordecai. Wherefore, seeing it is a chief and principal rule in friendship, to request and require only honest things; seeing such requests (though they be great) give comfort and assurance of obtaining, and seeing they receive a blessing at the hands of God: it followeth, that whatsoever we provoke or procure men to do, must have a fair warrant, and be agreeable to the will of God.  

Use. 1.  The uses of this doctrine are not to be omitted. First, we learn from hence other truths for the strengthening of our Faith. So long as any of our brethren ask that which is good, & crave of us to give our consent to that which is lawful, we ought to have our ears and our hearts opened to hearken unto them. No request among ten thousand  more reasonable, then when the word of exhortation is offered unto us, and we are moved to repent, and bring forth the fruits of amendment of life. So long as we follow our own lusts, and delight in the profaneness of our corrupt hearts, we walk in darkness, and in the shadow of death, and run the way that leadeth to destruction. If then any come unto us, and persuade us to turn unto God, and to forsake our former ways: who are better, or greater, or surer Friends unto us then these? For who can wish us greater good, or procure us greater benefit, then to seek to save our souls, and to make us inheritors of God's Kingdom? We ought therefore to make much of them, and not send them away from us weeping. These seek not themselves, but us; they aim not at their own profit, but ours; it is our duty one to another, to exhort one another, while it is called To day. Are they charged and commanded to have mouths to speak unto us, and ought not we to have ears to hear them, and hearts to obey them? On the other side, it is necessary to deny whatsoever is unjust, and unhonest, and unreasonable, whatsoever we are required, and by whomsoever we are importuned. For as it is a commendable virtue not to deny, 
m Prou. 3, 28  or delay a Christian request put up unto us: so is it as praiseworthy, to refuse to hearken and yield to any unlawful and wicked desire. What though we be dear friends, or great acquaintance, or near Brethren? What though we have a mutual communion of good things among us? Should we therefore abuse this conjunction that we have one with another? It is accounted by the Heathen Philosophers, 
n Haec prima lex in amicitia sanciatur, ut neque rogemus res turpes, nec faciamus rogati, Cicer. de amicit.  as the first Law to be observed in friendship, that we neither request things shameful and dishonest, neither do them when we are requested. It is an absurd thing to imagine, that they which refuse to gratify us in ungodly things, and to follow our corrupt minds, and to be ready at our pleasure, to call light, darkness, and darkness, light; good evil, and evil good; should be said to part friendship, and to transgress the limits of peace and concord. For it is a base and blind excuse, and a weak pretence, not to be allowed; for a man, when he hath done evil, to confess he did it for his friends cause, or at his friends request. There is no man so closely tied unto any, that for their sakes he should submit himself to that which is evil, and so make himself partaker of their sins. There is little difference between him that committeth evil, and another that yieldeth to the committing of it. Let us therefore know, that God requireth of us this duty, to take diligent heed that we give no consent to evil, nor incline our hearts to obey those that would provoke us unto it. They are Instruments of the Devil, that would draw us to iniquity, and pull upon our own heads, the heavy wrath and displeasure of God: so that we ought as much to abhor them, and to fly from them, as if we heard the Devil himself speak unto us, and therefore to say unto them; Come behind me Satan, or avoid Satan, thou art an offence unto me.  
We have a worthy example of this in joseph, when his masters Wife cast her eyes upon him and said; Lie with me, he hearkened not unto her, but denied her request, and refused to be in her company; Behold (saith he) 
o Gen. 39, 8, 9  my Master knoweth not what he hath in the House with me, and hath committed all he hath to mine hand: there is no Man greater in this House than I: neither hath he kept any thing from me, but only thee, because thou art his Wife: how then can I do this great wickedness, and so sin against GOD. A Carnal Man, that is nothing else but a Lump of Nature, and a Mass of Flesh, and an heap of corruption, would marvel much at the great simplicity of joseph in this place, and think he dealt like an unwise man, who by obeying his Mistress, might have gotten great honour, purchased much favour, and rid himself from much trouble, which afterward he fell into; as well through the false accusation and information of his Mistress, as also through the rashness and hastiness of his Master. Yea, joseph himself, if he had looked no farther than to the beholding of glory and prosperity, might have reasoned thus with himself; What shall I do in this case? I am in great trouble on every side. If I do not consent unto her, I shall be falsely accused, evilly entreated, hardly imprisoned, and cruelly handled; I shall live in all woe and misery all the days of my life: were I not therefore better to hearken unto her voice, and thereby avoid all these troubles that hang over mine head: whereas on the other side, I am likely by her means, to come to honour and preferment, and to be in greater credit in my masters House? He doth not thus consent with Flesh and blood, neither consent to her filthy lust; to the dishour of God; to the injury of his Master; to the blot of his own name; and the wounding of his own conscience: but standeth at denyance and defiance with her, notwithstanding her great flattery and daily importunity. Thus ought it to be with every one of us, though it be our Master, our Governor, our Parents, our Friends, we must not yield to them in evil; we must not grant any wicked requests that may bring us out of favour with God, and procure his just judgements to come upon us. It were better for us to be out of favour with Men, than out of favour with God: and to fall into their hands, then to sin in the sight of the Lord. It were better to endure a little reproach for a small season for well-doing, then to undergo the wrath of God for ever, for evill-doing.  
The Mother of Zebedeus Children came with her Sons to Christ, worshipping him, and desiring a certain thing of him; to wit, that her two Sons might sit; the one at his right hand, and the other at his left hand in his Kingdom: he denied them, and said; 
p Math. 20, 22  Ye know not what ye ask: are ye able to drink of the Cup that I shall drink off, and be baptised with the Baptism that I shall be baptised with all? The like we see in Peter and john, when they were commanded in no wise to speak or teach in the Name of jesus, 
q Acts 4, 19  they answered unto them; Whether it be right in the sight of GOD to obey you rather than God, judge you? This is duly to be considered, and carefully to be practised of us. Let us not be carried away with the enticements and suggestions of others, knowing that if we follow their direction and counsel in evil, we shall incur the same punishment with them.  

Use. 2.  Secondly, this serveth to reprove and condemn their folly, that in making suits and requests, never consider what they ought to ask, and what another may grant unto them; but respect their own lusts; anger, malice, revenge, honour, and advantage. What did the Wife of Potipher respect in her raging and burning lust? Did she respect the Covenant of GOD, or the credit of her Husband, or her own honour or honesty? No, uncleanness had possessed her heart; Lust carried her eye; Impudency ruled her tongue; and all parts of Soul and body were out of order. The Mother of Solomon requested (as she thought) 
r 1 Kin. 22, 18, 22.  a small request of him, that Abishag the Shunamite, might be given to Adonijah his Brother to Wife: and the King promised not to say her nay: but when he heard it, he revoked his promise, denied his Mother, and executed Adonijah, as one that aspired to the Kingdom. Wherefore, she was not well advised what she asked.  
The like we might say of Herodias & her daughter. For when Herod's Birthday was come and kept, the dancing Minion pleased the eyes of a light & lascivious King, so that he promised with an Oath, 
s Mat. 14, 7, 8.  That he would give her whatsoever she should ask: and she being before instructed of her Mother, said; Give me here john Baptistes head in a Platter. The mark that these lascivious Women sought after in this request, was the murdering and making away of john, which also followed the giving of this counsel, and the ask of this request. It is an evil thing, to make any evil motion; yea, albeit no evil follow after it, and albeit no consent be given unto it. It was evil in Satan the Tempter, to tempt our Saviour in the Wildernsse; 
t john 4, 46.  albeit he found nothing in him, and could fasten no infidelity, no presumption, no sin upon him. So is it in his Instruments, although they cannot prevail to seduce any unto sin, and draw them to offend God; yet they have wicked hearts and intents, in laying snares and baits to entrap others. We see this in josephes' unchaste Mistress, albeit she could not draw away his heart from the fear of God, nor weaken the Faith he had in him, yet her sin was not the less, nor her purpose any whit the better. We see this likewise in the suit that Haman propounded and obtained; 
u Ester 3, 9  If it please the King, let it be written that the jews may be destroyed. Now albeit the Church was delivered, yet his malice was insatiable, and in the end turned to his own destruction. This aught to terrify all graceless Suppliants, that make no choice or conscience what they demand: for when they are not careful to desire such things as are warrantable and consonant to the will and heavenly pleasure of God, their own requests do many times in the just judgement of God, turn to their own confusion. Wherefore it standeth all men upon, to look with a single eye into the cause which they mind, before they seek it, and sue for it; that it be just, reasonable, conscionable and honest: against such, as never have in themselves such consideration, but so they may speed in their purpose, they regard not what they desire. This is a point worthy to be marked of all, especially of those that depend upon others to be advanced and preferred. It is a grievous sin to abuse the favour and authority of others, to bring their bad and lewd purposes to pass. It is the manner of many men that are in credit with great persons, to be bold to solicit any of them without difference or due regard of equity; not considering the lawfulness or unlawfulness of the thing; the making or marring of others; the doing of good unto them, or the utter undoing of them. Hence it is, that john Baptist exhorteth the Soldiers that came unto him to be instructed; 
x Luke 3, 14.  Do violence to no Man, neither accuse any falsely, and be content with your wages. We must therefore take heed what we ask, & into what inconveniences we draw and drive others into. Our requests must be seasoned with the fear of God.  

Use. 3.  Lastly, we learn, that no man hath an absolute power and authority over others, but limited and restrained within certain bounds. Paul had the highest office of Apostleship committed unto him, yet he could not require and command what we list, he could go no further than the will of the Lord, which is declared and doubled in this place. Albeit God have lifted up our heads above others, and made us Rulers to command, yet we cannot command what we list. The Master must remember, 
y Eph. 6, 9  That he also hath a Master in heaven. The Father must consider that he also hath a Father which is in Heaven. Such as are inferiors, are not bound to yield an absolute obedience in all things, but they are tied to obey their Superiors, so far as they do not disobey the Superior power, which is above all power in Heaven and earth. Whatsoever they are commanded to do, can bind the conscience no farther then standeth with the pleasure of God. It is not enough for them to say; I was moved to it by others; I was commanded to do it; it lay not in my power to prevent it or resist it; I am under the jurisdiction of others, and am tied to obey. This will not go for currant payment, but beareth a counterfeit stamp; it is like the figleaves of Adam wherewith he covered himself, which served his turn well enough, until God came to examine him, and to enter into judgement with him. So these weak excuses, seem wise reasons to justify our wicked obedience, until they come to be searched and sifted by the light of God's word. For this cause the Apostle teaching subjection to Parents, saith; 
z Ephe. 6. 1.  Children, obey your Parents in the Lord, for this is right. Whereby we learn, how to understand that precept which seemeth to exact a general or universal obedience, Coloss. 3. Children, obey your Parents in all things; namely, that it must be in good and lawful things.  
In like manner, as the obedience of Inferiors is instinted and restrained, not left at random and at liberty; so the jurisdiction of such as are in Superior places, is not so great, as to tyrannize over men's consciences, to require what they please, and to command what seemeth good in their own eyes; but it must know the bounds that God hath appointed, and not exceed the same. This made the Apostle say to the Church of the Corinthians, 
a 1 Cor. 11, 1  Be ye followers of me, as I am of Christ. He chargeth them to go no farther with him, than they saw him to walk with Christ; and therefore in another place he showeth, 
b Gal. 1, 9  That if any Man or any Angel from Heaven should Preach otherwise then they had received, he must be holden accursed.  
This serveth to reprove all such as bind their Inferiors to do whatsoever they command. This is to set up ourselves in stead of GOD. Absolute obedience in all things without restraint is due to none, but unto him that hath an absolute power and command over all Creatures. His authority is infinite, and receiveth no limitation. As for the Sons of men, how great soever their power be; yet it is finite, and it urgeth us no farther, than they have warrant to command us.  
Wherefore, they are greatly deceived, and take too much upon them, that think themselves abused, their places contemned, and their authority diminished, when they are not in all things obeyed. Nay, they themselves do not sufficiently know themselves, nor their high callings, that look for more than is due unto them, and require of their Inferiors, so much as they with a good conscience cannot perform. These are they that say; Do they not owe us a duty? Are they not under us? Have not we power over them? May not we command subjection and obedience unto us? True it is, all reverence and obedience is due unto them in the Lord; but if they will have subjection against the Lord, and against his will, they forget their places, they take too much upon them, and they usurp a Dominion that was never committed and communicated unto them. Let all that are in authority, beware of this pride of hart, and advancing themselves above that which ought to be in them.  
This we see to have been in Saul, as he persecuted David from place to place, so he commanded 
c 1 Sam. 22, 17  the Sergeants that stood about him, To turn and slay the Priests of the Lord; as if they were bound to do it at his desire. The like appeareth in Absalon, when he would satisfy his own malice, and revenge the dishonour done to his Sister Tamar, 
d 2 Sam. 13, 28  he commanded his servants, saying; Mark now when Amnons' heart is merry with Wine, and when I say unto you; Smite Amnon; kill him, fear not, for have not I commanded you? Be bold therefore, and play the Men. He doth not go about to persuade their consciences of the lawfulness of the fact, but he is blind himself, and seeketh to blind the eyes of other; he is carried away with malice, and filleth the hands of others with blood. Thus are the wicked possessed with pride, and presume in the height of their iniquity, that all their ungodly commandments whatsoever, are to be obeyed. But as they are reproved that execute whatsoever they are required to do; so are they reprehended, that will require every thing that they list, to glut their own anger and malice. They that do command, and such as are commanded, are both culpable of judgement. Saul, in commanding to slay the Priests of the Lord, was an horrible Murderer; so was also Doeg, the Executioner of it.  
Absalon charging his Servants to kill his Brother, was a detestable Parricide; so also the Servants had their hands defiled with blood that obeyed his commandment. Let us therefore all of us remember the rule of the Apostle. 2 Cor. 13. 8. 
e 2 Cor. 13, 8.  We cannot do any thing against the truth, but for the truth: So let all Superiors say; We can command nothing against the Lord, but for the Lord. And let all Inferiors say; we cannot obey against the Lord, but in the Lord; and whether it be better to obey God or Man, judge you. We must all consider, before we require obedience, what it is that we would have done, that we may have warrant to exact it; and others comfort to execute it.  
[Refresh my Bowels in the Lord.] This is another variable phrase, whereby the Apostle requireth, that Onesimus be received again into his masters service. This earnestness for him argueth, both that the Man before his calling was most wicked; but now after his conversion, was turned to be most godly and religious: beside, that his masters heart was wonderfully estranged from him. So then, we are herein to consider two things: first, that unless he had greatly wronged his Master, and done him injury in some heinous manner, the Apostle would not have been so vehement, nor have doubled his request for him.  
secondly, unless he had been throughly assured and persuaded of his unfeigned repentance, doubtless he would never have pleaded his cause with such effectual Reasons, earnest asseverations, and often repetitions. Now, in these words of comforting and refreshing his Bowels, he witnesseth; that he should receive exceeding great joy, if Philemon would release Onesimus, and receive him into his love and favour again, as he desired of him.  

Doctrine 3. Men ought greatly to rejoice at the good and benefit of their Brethren, in temporal and eternal blessings.  We learn from hence, that it is a special duty required of us, to rejoice at the good and benefit of our brethren, both in Temporal and Eternal blessings. When we see any good befall them in matters concerning this life, or the life to come, it belongeth unto us greatly to rejoice, and inwardly be comforted. The practice hereof we may behold in jethro, when Moses told him all that the Lord had done unto Pharaoh and to the Egyptians for Israel's sake, and all the travail that had come unto them by the way, and how the Lord delivered them; 
e Exod. 18, 9  jethro rejoiced at all the goodness which the Lord had showed to Israel, and because he had delivered them out of the hand of the Egyptians. The like appeareth in the Virgin Marie, Luke 1. 39 
f Luke 1, 39  She arose in those days and went into the Hill Country with haste, to a City of judah, she entered into the House of Zacharie, and saluted Elizabeth. They had both tasted of God's great mercy, and had experience of his mighty power: Elizabeth conceived in her old age: Marry conceived being a Virgin, and One of them rejoiced with the other, in a mutual feeling; not only of the goodness of GOD toward themselves, but of his loving kindness toward each other. The same we see afterward, 
g Luke 1, 57, 58.  When Elizabeth's time was fulfilled that she should be delivered, she brought forth a Son: and her Neighbours and Cousins heard tell how the Lord had showed his great mercy upon her, and they rejoiced with her. The same affection did the Angel foreshew to Zachary to be at his birth; as appeareth in the former part of the same Chapter, Luke 1. 14. 
h Luke 1, 14.  Thou shalt have joy and gladness, and many shall rejoice at his Birth. The Apostle john testifieth, that He rejoiced greatly, when he found the Children of the elect Lady 
i 2 john 4.  walking in the truth. So the Apostle Paul writing unto the Thessalonians, one of the most excellent Churches that ever was planted, 
k 1 Thes. 2.  calleth them His joy, his Crown, his Glory. By all these examples we may see, that men ought greatly to rejoice and be glad when they behold any good to befall their Brethren.  

Reason 1  The Reasons are very plain. For first, we ought to be of like affection one toward another, as members of the same body. If we do draw nourishment from Christ our head, we must yield mutual help one to another. Thus the case standeth in the Members of our natural bodies: and this we are put in mind of, Rom. 12. 16. 
l Rom. 12, 16  Be of like affection one toward another, be not high minded, etc. We have many members in one Body, and all Members have not one office: so we being many, are one body in Christ, and every one, one another's Members. Seeing then, we are so nearly coupled together, our joy ought not to be private to our own selves, but mutual.  

Reason 2.  secondly, true love worketh hearty joy for the good of him whom we love. Where there is no true love, there can be no joy, but envy at the good estate of another. Every good and godly thing that we see upon them, will be judged to be too much; and every cross that we see upon them, will be judged to be too little. But if we do indeed love them, and have our hearts joined unto them, we will rejoice and be glad in their good, as in our own. This is it which the Apostle Paul speaketh, as we have showed you before, 1. Corinth. 13. 6. 
m 1 Cor. 13, 6  Love rejoiceth not in Iniquity, but rejoiceth in the truth. So then, forasmuch as we are members one of another, and that wheresoever and in whomsoever true love is to be found, there will also follow a rejoicing in the good things that befall unto him whom we love: we may well conclude, that when we see God any way good and gracious to our brethren, whether it be in matters of this life, or in things belonging to the life to come, we ought to rejoice and to be glad thereat.  

Use 1.  Let us now proceed and pass to the Uses, and so apply this to ourselves. First of all, seeing we are to rejoice at the good of our brethren, as at our own good; it is our duty to be sad and sorrowful at the hurt and loss that cometh unto them. This is that use which the Apostle deducteth from the contrary, Rom. 12. Rejoice with them that rejoice, 
n Rom. 12, 15  and weep with them that weep. This serveth to reprove such as are dull and senseless, that they cannot rejoice at any grace or blessing bestowed upon their Brethren, they are not affected at it, they care not for it, they delight not in it, they are not comforted by it. This deadness of Spirit turneth us into the Nature of Beasts; nay, maketh us worse than brute Beasts, who are not wholly without natural affections. It is made a note of a ve●… wicked and ungodly Man, 
o Rom. 1. 30.  To be without natural affection, and to be merciless. The Apostle chargeth us, 
p Rom. 12, 10.  To be affectioned to love one another with brotherly love. If a Man should be smitten and wounded, have pings or Bodkins thrust into him, and yet never stir, or move, or wag at it, all men would conclude he were past feeling, and without life, and approaching to death. So is it with us, if we can behold the miseries of our brethren, and never be touched at it, nor troubled with it, we are as dead men, and as rotten members. Secondly, if it make against them that are as stocks and stones, and are never a whit moved or cheered at the prosperous estate of their Christian Brethren; then they are much more to be reprehended, that rejoice at the ruin and downfall of others, reproaching them, insulting upon them, laughing them to scorn. These men have no spark of true humanity, but are destitute of all Charity, which ought to abound in us toward those that are in misery.  
These are far from being grieved at other men's troubles, that after a sort feed upon them, and make a sport at them. If we were in trouble, and any should thus deal with us, that is; not pity us, but make a pastime of us; not comfort us, but deride us; not mourn with us, but scoff at us; we would think ourselves greatly abused and injured at their hands. That which we could not have men offer unto us, that we ought not to do unto them; according to the rule of Christ our Saviour, Math. 7. 12. 
q Math. 7, 12.  Whatsoever ye would that men should do to you, even so do you to them: for this is the Law and the Prophets. This is the substance of the second Table: And thus far did divers of the Heathen see. They saw this to be a very great cruelty, and a savage and brutish usage of men, to throw them down that are ready to fall, and to cast them flat on their faces that begin to stumble. If these Men did but consider that all troubles are of GOD, and that no troubles befall to others, but are incident to the Nature of Man, and may come upon our own heads, it would be an effectual means to hold us back from jesting and scorning at others, in as much as it bringeth the wrath of God upon us and our posterity.  

Use 2.  Secondly, seeing it is our duty to be glad thereat, when any good things befall our Brethren; it standeth us upon to search and inquire in love after the condition of the Saints in particular, and of the Church in general. For how shall we rejoice and be glad at their good, if we be not careful to know in what state they are, and how they far? This duty we may see practised in the holy Scriptures; by Abraham, Lot, Nehemiah, David, and divers others, who were both careful to secure and relieve such as were in distress, and watchful to inform themselves of the wants and necessities of their brethren. And thus we may see how one Church provideth for another, as the Church of Antioch, of Macedonia, and of Corinth, 
q 2 Cor. 8, & 9  for the poor afflicted Members of Christ that were at jerusalem. This reproveth such, as albeit they see the troubles of the Church with their eyes, and hear the complaint of the poor with their ears, yet shut their eyes, and stop their ears, and pass by them, as the Priest and Levite did, when they saw him that fell upon thieves lie wounded and half dead. These shall find as little mercy at the hands of God, as they show to their afflicted and distressed brethren. If then we would find mercy in time of need, let us show mercy and comfort in the time of calamity, when our Friends, our Neighbours, our Kindred are in trouble. And albeit we never see our brethren lie in their affliction, nor overwhelmed with sorrow, that we should succour them, yet are we not thereby justified and discharged, unless we also have been careful to inquire of others how they do, what they want, and wherein they stand in need of our help. It is recorded of Abraham and Lot, that while they offered their service to entertain strangers, 
r Goe 18, & 19 Heb. 13, 2, 3. Nehemiah ●.  they received Angels into their houses at unawares. When Nehemiah met with some of his Brethren that came from jerusalem, he tarried not until they made relation of the estate of the Church, to testify his zeal to God's worship, his love to the poor Saints, his desire of the prosperity of the faithful, but he prevented them, and asked earnestly of their welfare. Thus did David remember the kindness between him and jonathan, and forgot not to show it to his posterity, and to the house of Saul: and albeit he had dealt graciously and mercifully with many, yet he called for more, and left none of them unregarded.  
Let this affection rule in us, and draw out of us this testimony of a loving heart. Many there are, that will seem to be friends of the Church, and to regard the good thereof, and when help is craved of them, will not be behind hand to deal liberally toward the relieving thereof. This is a good beginning, and a commendable virtue which is to be cherrished in them, for there are hundreds and thousands that never come so far, nor proceed to this step, but declare themselves either open enemies, or senseless neuter, that look only to themselves, but have no feeling of the estate of others. Nevertheless, if God have given unto us a bountiful hand, we must not rest there, and stand at a stay, we must learn a farther lesson, and ascend up higher, and show more love to the Church, then to give to them that ask, and to secure such as we see in necessity; for we must give an account of a farther duty, even use our tongues that God hath given us to inform ourselves in the knowledge of their condition that we see not, that are absent from us, that are unknown unto us. We see how desirous and greedy men are of news, and to inquire of travelers the estate of places and persons, that they may seem to be ignorant of nothing: and in this they are very Athenians, 
s Acts 17, 21.  who gave themselves to nothing else, but either to tell, or to hear some news. But this desire of novelty, argueth the vanity of our minds, or serveth to the delight of the outward man, or at the farthest bringeth with it only a momentary pleasure, and slender profit. If we would know such news as may delight ourselves and others, and bring great pleasure, and greater profit both to ourselves and others, let us inquire how the poor people of God do, let us ask of their welfare, let us use all means to know their estate; this shall be well pleasing to God, comfortable to ourselves, profitable to the Church, and available to stir up others to follow our example.  

Use 3  Thirdly, if it be required of us to be touched with a feeling of the good things that come to our Brethren; than it followeth, that we ought much more to be moved to rejoice at our own good. He will never be glad at the benefit that befalleth another, that is no way affected at the good that befalleth himself. When we have the means of instruction offered unto us, and we begin to be converted unto the faith, there is matter of exceeding great joy and gladness set before us. It hath been an old 
s Herod. in Clio.  custom for men to celebtate and solemnize their birth day, the day wherein they were borne and brought forth into the world: and we have one example of it in the Gospel, of Herod, 
t Math. 14, 6. Mark 6, 21,  who when his birth day was kept, made a Banquet to his Princes and Captains, and chief estates of Galilee. If this were used among the Heathen, to retain in memory the remembrance of that time, wherein it was said, A Manchild is borne into the world, how much more ought we that are Christians, to make the day of our new birth, a day of joy and gladness, a day of mirth and delight, a day of feasting and rejoicing in the Lord, wherein we have been borne again, and made the Children of God. For the first birth is unto death; the second, is unto life. The first birth giveth us a being; the second, giveth us a good being in God; the first birth is to condemnation, the second birth is to salvation. By the first birth we are made the vessels of wrath; by the second, we are made the heirs of the heavenly kingdom. The first birth 
u Ezek. 16. 1, 2  is in uncleanness; the second birth is in righteousness, and in true holiness. By the first birth, we bear the Image of the first Adam; by the second, we bear the Image of Christ the second Adam. By the first birth, we can do nothing but evil, 
x Gen. 6, 5.  inasmuch as the imaginations of the thoughts of our hearts, are only evil continually; by the second birth, we are enabled and strengthened by the spirit to do good, and to walk in the ways of God that are well pleasing in his sight; so that this aught to be much more esteemed of us, than the former, and to comfort us above all things and times in the world. We see this in the example of Zaccheus, 
y Luke 19, 6.  who at his new birth was comforted exceedingly, he received Christ jesus joyfully, he acknowledged him as the Father that begat him willingly: he made a great feast for gladness, and gave great gifts to the poor, with all alacrity. The like appeareth in the jailor, recorded in the Acts of the Apostles, 
z Acts. 16, 32, 33.  Who being converted, at the same time he took his two Fathers, Paul & Silas, and washed their wounds; he set meat before them, & rejoiced greatly with all his household. We ought therefore to know them that have begotten us in the Lord, and have been Instruments of our conversion.  
These examples serve as a reproof against those, that never had knowledge either of the time when, or of the place where, or of the manner how, or of the person by whom they were converted and begotten again as new borne babes in Christ; that never had the feeling of this grace of regeneration. This is a wretched condition, and a fearful sign, that they savour still of the flesh, and lie in the corruptions of the old Adam, and know not what a second birth meaneth. Thus it was with Nicodemus, 
a john 3, 1, 3, 4  a man of the pharisees, a Ruler of the jews, and a Teacher of Israel, when Christ had taught him, That except a Man be borne again, he cannot see the Kingdom of God, he answered, How can a man be borne which is old? Can he enter into his Mother's womb again, and be borne? We see in all Churches there is an order appointed (and to good purpose) that a note should be taken, and a Register kept of our birth, and the birth of our Children. If there be a good use of this, much more benefit and comfort shall we find by the recording of our second birth, of our life in God, and our dying to sin, by remembering the time, the place, the party, & other such like circumstances, to the everlasting peace of our own Consciences, by whom we have been brought to this life. And indeed it is unpossible that ever we should rejoice at the conversion of a sinner, except we have learned to conceive great joy and gladness, when our hearts are opened and softened to receive the Graces of God into them.  

Use 4.  Lastly, seeing we are to rejoice at the good of our brethren, we must from hence be drawn to an higher and farther duty; Namely, to give thanks to God for them, as for the blessings bestowed upon ourselves. It is our duty to crave of God such things as they want, and to give him the praise for such things as he hath bestowed upon them. Our joy must not be carnal, but our rejoicing must be in the Lord. If then we order our joy and gladness aright, it will lift us up to behold and consider from whence all good things proceed. We oftentimes receive at the hands of God many good gifts, but never remember to return unto him the praise. So it falleth out, that divers will seem joyful and glad at the prosperity and happiness of their brethren, who nevertheless are tongue-tied, & never open their mouths to give glory to the giver and granter of them. We must therefore know, that it is our duty to render thanks to God for his benefits vouchsafed to his people. And this is a notable sign and token whereby we may try and examine what our mirth and gladness is, and whether it be rightly ordered and disposed, or not. If it be Spiritual, and not Carnal; Holy, and not Profane; Heavenly, and not Worldly; it will stir us up to cast up our eyes and hearts to the Father of Lights, acknowledging all to come from the seat of his holiness. The Apostle directing the Church what their joy ought to be, saith, Phillip. 4, 4. Rejoice in the Lord always, again I say rejoice. This use which now we urge of this Doctrine, is expressly confirmed and concluded in the practice of jethro, as we see, Exod. 18, 10, 11. before remembered unto us: so soon as he had testified his rejoicing; at all the goodness which the Lord had showed to Israel, immediately he said, Blessed be the Lord, who hath delivered you out of the hand of the Egyptians, and out of the hand of Pharaoh: who hath also delivered the people from under the hand of the Egyptians: now I know, that the Lord is greater than all the Gods, for as they have dealt proudly with them, so are they recompensed.  
Thus Moses declareth, that the great works and wonders that God had showed to Israel, wrought great joy of heart in jethro his Father in Law; but he rested not there, nor stayed in an outward rejoicing; his joy did end in thanksgiving, which sanctifieth all our mirth and gladness. For if our mouths be filled with laughter, and our tongue with joy, and yet God be shut out of our minds, there is nothing in us, but pride and profaneness of hart. Then is our mirth true mirth; and our joyfulness true gladness; when God is all in all, when we acknowledge him to be the author of it. This appeareth in the people, 
b Ps. 126, 1, 2, 3  when God brought again the captivity of Zion, They were like them that dream, and became very joyful: Then said they among the Heathen, The Lord hath done great things for them; the Lord hath done great things for us, whereof we rejoice. Where we see, that their joy of heart was accompanied with giving of thanks. The like we might say of Melchizedek King of Shalem, and Priest of the most high God, who met Abraham returning from the slaughter of the Kings, and blessed him, saying; 
c Gen. 14, 19  Blessed art thou Abram, of God, most high possessor of Heaven and Earth, and blessed be the most high God, which hath delivered thine enemies into thine hand. This reproveth those that know no joy, but that which is fleshly, like unto themselves, who as they are carnal, so they rejoice in nothing but that which is carnal. The end of this joy is heaviness. It is the faithful only that are of God in Christ jesus, that can truly rejoice and be merry from the heart: as for the joy of others, it is but from the teeth and tongue outwardly, it cometh not from the inward parts. This the Prophet teacheth, Psal. 32, 21. and 33, 1. Be glad ye righteous, and rejoice in the Lord: and be joyful all ye that are upright in heart: Thereby declaring, that the ungodly and profane men of the World, have nothing to do with this gladness whereof we speak: their joy is not in the Lord, but in the Flesh, it is not accompanied with thankfulness, but with all looseness, excess, and riotousness.  
Verse 21. [Trusting in thine obedience, I have written unto thee.] In these words the Apostle excuseth, that he hath hitherto been so earnest with Philemon, declaring, that notwithstanding his exact and effectual manner of handling the matter, he doubted not of his receiving of him into his favour again. So then, his drift is to show his good opinion of him, that he would not stick to forgive him, but yield readily to every honest & reasonable request. He knew not certainly what Philemon would do, he knew what wrongs he had received, and what losses he had sustained at his servants hands; yet we see how grounding himself upon the former trial of his Faith and Obedience; he hopeth the best, he doubteth nor the worst; he trusteth in his obedience, he feareth not his denial. 
Doctrine 4. Men ought always to hope well, and to think the best of their Brethren.  From hence we learn, that it is our duty always to hope well, and to think the best, not to suspect the worst of our brethren. This appeareth to have been in jacob towards his Children, when they had sold their Brother, and dipped his Coat in a Kid's blood, and brought it to their Father. Albeit he knew they hated joseph whom he loved exceedingly, yet he would not suspect them for the murdering and making away of his Son, but said; Gen. 37, 33. It is my sons Coat, a wicked Beast hath devoured him, joseph is surely torn in pieces. The like appeareth in joseph, who was betrothed to Marie the Mother of Christ, when he saw that she was with Child, 
d Math. 1, 19  he concluded rather, that it was by committing Fornication before the contract, then by committing adultery after her betrothing. When the matter was uncertain and unknown unto him, he judged the best. Thus dealt jonathan, who was faithful toward David, he persuaded himself and his friend the best of his Father. For when David said, 
e 1 Sa. 20, 1, 2  What have I done? What is mine iniquity? And what sin have I committed before thy Father, that he seeketh my life? He said unto him, God forbidden, thou shalt not die: Behold, my Father will do nothing, great nor small, but he will show it me: and why should my Father hide this thing from me? He will not do it. There was more Charity in the son, than there was piety in the Father; for he judged better than Saul deserved. Likewise when the Apostle Peter had reproved the jews for crucifying Christ the Lord of glory, and delivering of him into the hands of sinners, he exhorteth them to repentance, saying; 
f Acts 3, 17, 19  Now Brethren, I know that through ignorance ye did it, as also your Governors, amend your lives therefore and turn, that your sins may be put away, when the time of refreshing shall come from the presence of the Lord. He hopeth the best of them, and doth not keep or hide in his heart any hard conceit against any of them. In like manner, the Apostle writing to the Hebrews, and denouncing a sharp and severe threatening against those that fall from God, deny his truth, and renounce his Religion, he addeth, 
g Heb. 6, 9  But beloved, we have persuaded ourselves better things of you, and such as accompany salvation, though we thus speak. Whereby he mitigateth and assuageth all that he had said, hoping better of them to whom he writeth. All these Testimonies, taken both out of the old & new Testament, do serve to teach us, that we are bound to judge the best, and charged not to nourish any hard conceits against our brethren.  

Reason 1.  The Reasons following will make it more plain, if any thing can yet be plainer. First, it is a property of love to be charitably affected, as the Apostle testifieth in his description of it, 1 Cor. 13, 5, 7. Love thinketh not evil. Again he saith, It suffereth all things, it believeth all things, it hopeth all things, it endureth all things. The Wise man also teacheth, 
h Prou. 10, 12  That love covereth a multitude of sins. So then, where Christian Love and Brotherly kindness is, there is the best opinion and judgement one of another.  

Reason 1.  Secondly, it is a fruit of a righteous man to hope the best, and to judge charitably of his Brother. The best man doth hardly suspect others to be bad. It is said of joseph, Math. 1, 19 that being a just and righteous man, he was not willing to make the Virgin Mary that was betrothed unto him a public example, but was minded to put her away secretly. Whereby we gather, that the reason why he would not pursue his right with extremity, but conceived the best according to the rule of Charity, was, because he was a just man, ready to give to every man his own. On the other side, it is a note of a wicked man, to think or imagine the worst of men. It is a common Proverb, A man doth muse, as he doth use; as himself, useth to do, so he immagineth of another. He that judgeth lewdly of another, by mere suspicion or supposition, is commonly lewd himself. For such as are wicked, do think others as wicked as themselves: and such as are Hypocrites themselves, are most forward to tax others of hypocrisy. Seeing therefore, to be charitably minded, is both a property of love, and a fruit of righteousness; it followeth, that we ought to hope the best of all our brethren.  

Use 1.  The Uses remain to be considered. First, this serveth to reprove sundry abuses that are crept in among us, and are too common in our practice, directly condemned in the ninth Commandment; which tend to the hurt of our Brothers good name, as all hard conceits and evil surmises, all uncharitable opinions, and suspicions, against them. The good name of a man is very precious, yet it hath many enemies. If then we be charged to conceive the best in doubtful cases one of another, the capital sin of Calumniation or slander, is hereby condemned, as the chief opposite to a man's estimation and credit. This hath many branches, that are breaches of the Law: all of one kind and Kindred, and all enemies unto the good Names of our brethren. In this number are ranged these three, as Companions one of another: the Tale-breeder, the talebearer, and the Tale believer.  
The first beginner of all the mischief, is the Inventer and Deviser of Tales, who forgeth them in the fire of hell, who hammereth them upon the A nuile of malice and envy, who venteth them abroad, and letteth them fly upon the wings of fame and report, thereby maliciously intending the disgrace and damage of his Brother. There is no sin maketh a man so resemble the Devil, as this doth; inasmuch as he hath his name from slandering and backbiting. These men the Lord doth greatly detest, and will shut them out of his kingdom.  
Secondly, hereby is reproved the Tale-carrier; the former Merchant bringeth in the wares, this man is as a peddler to utter the wares, and to set them to sale. And thus the Scripture itself speaketh of these broachers and bringers of them, as Leuit. 19 16. Thou shalt not Merchandise tales, or walk about with Tales among thy people. This sort of men is not idle, but is always stirring up and down; they sit not at home, but frequent many places; they are not strangers, and unknown abroad, but are acquainted with many persons, and will insinuate themselves into their company. It is a notable Metaphor that the spirit of God useth, to compare them to peddlers, or petty-chapmen. We see what the Trade and fashion of peddlers is, so soon as they have bought their wares of some one or more Merchants, they sell the same commodities to others. Thus it is with backbiters and talebearers; when they have gathered together a farthel of tales, of rumours, and reports; as it were with a pack of Wares, they wander from one place to another, from one house to another, from one person to another, that they may set out to sale such stuff as they have heard, and utter them in the absence of their Neighbour, to his disgrace and infamy. These are they, which increase hatred among enemies, and make discord among the best Friends. Hence it is, that Solomon saith, 
i Prou. 26, 20.  Without wood the fire is quenched, and without a talebearer strife ceaseth. Such persons are the very plagues and poison of humane society, they wound a man in his good name, they rob him of his goods, they wrong him in his friends, they bereave him of his life. This we see in the example of Doeg the Edomite, who caused the Priests of the Lord to be slain: of Ziba the false and unfaithful servant of Mephibosheth, who by slandering his Master, obtained his goods. It is a great injury to rob a man of his goods, it is an heinous Theft in the sight of God: it is a greater injury to spoil a man of his good name, which is sweeter than Ointments, and better than Riches; for that which is stolen may be restored, but the blot of infamy is hardly or never wiped away. There is some remedy against the biting of Serpents, mad Dogs, and venomous beasts; but against the tongue of the slanderer & Sycophant, there can none be found. We see that thieves (who come to spoil and to steal) may be prevented or shunned, but who can stand before the tongues and tales of the talebearer? But it is the greatest injury to bereave a man of his life; which the slanderer doth oftentimes, by sowing discord between party and party, as we showed before in Doeg, of whom the Prophet David complaineth, Psal. 52, 2, 4. That his Tongue did cut like a sharp Razor, and that he loved all words that may destroy. They are pronounced happy by the mouth of Christ 
k Math. 5, 9  that are peacemakers; are not they therefore to be holden accursed, that sow hatred among friends, as it were Darnell in the fields; that are Make-bates and pickthanks, seeking to please the fancies of others? If then, the makers of peace be the sons of God; surely talebearers, that are makers of debate, are the Children of the Devil, whose Image they bear. These are the devils Merchants, and carry about with them his wares; they are his Apprentices or journeymen, and serve him for wages. And albeit they set up one Trade, yet they sell not after one fashion. Some come whispering and leasting secretly to the disgrace of others; some come glozing and perverting the words that they utter, contrary to their meaning; some have no sooner sold their commodities that they carry into one place, but they store themselves by and by with new. For, as they speak to us of other men freely, and fully, and falsely; so they will speak as largely and lewdly of us, to other men.  
Thirdly, here is condemned another enemy of our name and credit, to wit; he that loveth, believeth, and entertaineth lies and slanders. These are such, as deal not toward others, as they would have others deal with them. This sin is reproved in the Law, Exod. 23, 1. Thou shalt not receive a false Tale, neither shalt thou put thine hand with the wicked, to be a false witness. This the Prophet David teacheth. Psal. 15, 3. He that slandereth not with his tongue, nor doth evil to his Neighbour, nor receiveth a false report against his neighbour, shall dwell in the Lord's Tabernacle, and rest in his holy hill. But on the contrary, such as slander, and defame, and receive, and believe false tales, are delivered up to Satan, and are heirs of hell. In theft we see, that such as receive stolen goods, are accessary to the theft; so he that willingly heareth and receiveth the reports of whisperers, is guilty of the crime of backbiting. For it is a true saying; If there were no Tale-inuenter, there would be no Tale-receiver; and if there were no Tale-receiver, there would be no talebearer. Against all these Maladies and Mischiefs, an approved and often tried Medicine, is true Charity; for if there be in us a Charitable Mind, a Charitable Tongue, a Charitable Ear, a Charitable Heart, we shall be safe from these evils. Where there is a Charitable Mind, there will be no devising and inventing of slanders. Where there is a Charitable Tongue, there will be no carting and carrying of false reports. Where there is a Charitable Ear, there will be no hearing of evil surmises one against another; And where there is a Charitable Heart, there will be no believing of them. Many attain to the first step, they have a Charitable Mind, they will invent and forge no tales; but they miss in the second, they want a Charitable tongue; for when they have heard false tales, they carry them about from one to another, and by that means the mischief spreadeth farther: But many do come to these two first steps, and yet fail in the third; they have Charitable Minds and Tongues, they will devise nothing, they will disperse nothing, yet they want a Charitable Ear, because they take delight to hear false tales, and to have them brought unto them. It behoveth us to watch over our Ears, as well as our Tongues; and consider, that if we did not desire to hear them, others would not long take delight to report them.  

Use 2.  Secondly, it is our duty to expound and interpret all doubtful things in the best part, before the truth do plainly and clearly appear unto us, and what we may to cover their infirmities. We must not be suspicious without great cause or good ground, but to give all uncertain and wandering reports of our brethren, the best Interpretation, according to the rule before remembered, 
l 1 Cor. 13, 7.  Love believeth all things, it hopeth all things. True it is, we ought not to be over-credulous and light of belief, to credit all things that are brought unto us, as David was when he entertained & believed false Ziba against his faithful subject. Neither ought we to be hard of belief, to believe nothing that is told us, though never so constantly and certainly, as appeareth in Gedaliah, who would not believe 
m jer. 40, 14, 16.  johanan and the Captains of the host, that certified him that Ishmael was sent to slay him. But this his want of belief, he bought with the loss of his own life. Again, as we are to construe things in the best sense, and beware that we wrist nothing contrary to the meaning of the speaker, considering that they are heinous sinners, that 
n Rom. 1, 29.  take all things in the worse part: so we are also bound to show a loving heart, a tender affection, and a Charitable compassion toward our brethren, in seeking to defend and maintain his good name, when we hear him slandered, and his good name impaired. If we hear a malicious enemy broach his malice, by speaking lies, and uttering slanders against our brethren, ought not we as their friends, in love to open our mouths in the cause of the dumb, showing our dislike of their evil reports, and testifying our good affection toward their persons, and relating the truth in their defence? For we must know, that we may be slanderers as well by silence, and holding our peace, as by discrediting them by our tongues. He is a false witness, that hearing his neighbour falsely accused, doth not labour to clear him, when he is able by giving Testimony unto the truth.  
When jonathan by his own knowledge, perceived that the reports were false which flatterers had devised, and Saul had imagined against David, (being then misled and misinformed) he could not hold his tongue, 
o 1 Sa. 20, 32.  but spoke in his defence, in the cause of the innocent, saying; Wherefore shall he die? What hath he done? The like we see in Nicodemus, when he saw the malice of the Scribes and Pharises to have been so great, that they would have condemned Christ absent and unheard, he stood up in the Counsel, & said; 
p john 7. 51.  Doth our Law judge a man before it hear him, and know what he hath done? This aught to be an example unto us, how to behave ourselves, when we hear good and godly men reviled and railed upon, wrongfully accused, and unjustly slandered, we should not be tongue-tied, but open our mouths in their defence. It is a firm testimony of our love both to their person & profession. Lastly, we are to show the grief & sorrow which we conceive, when soever we hear a true report of any faults and sins committed by them that have been a blot and blemish unto him. We see this 
q Nehemiah 5 Esra 9 Phillip. 3.  in Nehemiah, in Ezra, in Paul, and many others. So then, such as are ready to judge the best of their brethren, will be careful to make the best of every thing, to defend their good name from slanders and reproaches, and to testify their grief for such evils as break out of them.  

Use. 3.  Thirdly, albeit we are to hope the best of others, and to judge charitably of them; yet we must know, that it is our duty to admonish one another, and seek to convert one another from going astray●. Hereby we shall save a soul, clear their good name, and cover a multitude of sins. For it is most certain, we can never conceive a good Opinion of them, nor have them in any estimation, nor entertain a Charitable judgement of their doings, unless we show ourselves forward to exhort and admonish them, when we see they walk not with a right foot, nor tread in the steps that lead unto eternal life. When Paul saw Peter dissemble with the jews, he 
r Galat. 2, 14.  reproved him to his face: so did Nathan the Prophet David after he had sinned.  
It is a witness infallible of our love, in that we admonish our brethren, and suffer not sin upon them. It shall be a precious balm, that shall not break their heads. On the other side, as we are to judge the best of others; and to admonish those that fall and offend: so we ought not to think that they hate us that show us our faults, or that they are our enemies that reprove us. A sharp reproof, is more hardly digested, than a bitter pill is swallowed. We desire for the most part to be soothed and flattered in our sins, and to have soft pillows sowed unto our Elbows, that we may sleep in sin, without controlment, and so run into destruction without trouble, and with much ease. Never were there more miserable times than these ate, in the which we live. He that reproveth, maketh himself a prey: and he that is reproved, stormeth and rageth at the matter, as if he had received a great injury, and as if men had gone beyond the bounds of their Calling. But if there be true Wisdom in us, we must regard those that do admonish us in the Lord.  

Use. 4  Lastly, seeing it is our duty to hope and esteem the best one of another, let this be acknowledged and confessed of us, that we must judge of no man before the time; we must take heed of rash judgement, according to the rule of Christ, 
s Math. 7, 1, 2.  judge not, that ye be not judged; for with what judgement ye judge, ye shall be judged: and with what measuee you meet, it shall be measured to you again. Likewise our Saviour in the parable of the Housholder, which went out at the dawning of the day to hire labourers into his Vineyard, signifieth, That God calleth at all hours and times of the day; some at one time, and some at another, according to the good pleasure of his own will. We must despair of no man's salvation, but hope the best of them, that God will give them repentance, to come out of the snares and subtleties of the Devil, whereby they are holden captives to do his will.  
This offereth unto us these three Meditations. First, it is a comfort to those that at the last are brought to repentance. No man is excluded from grace in this life, and from glory in the life to come, that turneth unto God with all his heart. The Thief upon the cross was received to mercy: they that were called at the eleventh hour, and laboured but one hour, had their penny. It falleth out oftentimes, 
t Math 19, 30. and 20, 16.  That the last are first, & the first are last. Let none despair through the greatness, heinousness, and multitude of his sins, but rather make haste, & delay not the time, to put off from day to day, considering how ready the Lord is to embrace him, to receive him, to forgive him.  
Secondly, albeit the gate of mercy be set wide open for all penitent persons, yet this ought not to harden men's hearts in carelessness and security. For the ungodly that continue in their sins, have no defence for themselves and their presumption in God's Mercy, by the example of those that were called at the last hour of the day. Mark, that so soon as the thief and labourers were called, 
u Math. 20. 7.  by & by they repent: the reason why they turned from their sins no sooner, was, because grace was no sooner offered unto them: but when God spoke, they heard his voice; when God called, they answered without delay: whereas these impenitent persons have had the means oftentimes offered unto them, and yet refuse the calling of the Lord.  
Thirdly, we are to hope the best of our brethren, to commend them unto God, to pray for their conversion. There cannot be a greater injury done unto them, then to pass the sentence of condemnation upon them, and as much as lieth in us, to blot them out of the book of Life. Hence it is, that the Apostle saith, 1. Cor. 4. 
x 1 Cor. 4, 5.  judge nothing before the time, until the Lord come, who will lighten things that are hid in darkness, and make the counsels of the heart manifest, and then shall every man have praise of God. The secrets of God belong unto him, we are not to search into them, but to adore them.  
[Knowing that thou wilt do even more than I say.] This is a confirmation of the former conclusion, drawn from a comparison of the greater to the less, in this manner: I doubt not but thou wilt receive him, because thou art ready to perform more than I require at thy hands, which is amplified and enlarged by an human testimony, I know it well enough. Hear than we may see, the good opinion that Paul had conceived of Philemon, that he was willing not only to grant whatsoever he craved of him, but to yield more than he required. 
Doctrine 5. The Faithful being moved to Christian duties, have yielded more than hath been required of them.  The Doctrine arising from hence is this, that righteous men being moved to Honest, Charitable, Just, and necessary duties, will yield more than men can well request and require them to do. The people of God have from time to time showed themselves ready, not only to do what they have been commanded, but to practise more than hath been charged upon them.  
This we see in the Children of Israel, when they were required to bring their Offerings 
y Exod. 35, 5, & 36, 5, 6.  to the Lord with a willing heart, they brought too much & more then enough, for the use of the work and the building of the Tabernacle. They were not slack and backward in furthering the service of the Sanctuary, but zealous and forward in promoting the glory of God and the place of his worship, so that they prepared and presented more than was looked for at their hands. When David saw that the plague was stayed, and the hand of God removed from him and his people, he was willed to go up and rear an Altar unto the Lord in the threshing floor of Araunah the jebusite (where the Angel stood being commanded to stay his hand) which he desired to buy with his money: but Araunah said unto David. 
z 2 Sam. 24, 21, 22.  Let my Lord the King take and offer what seemeth him good in his eyes: Behold the Oxen for the burnt Offering, and Chariots, and the Oxen for Wood: all these things as a King, he gave unto the King.  
True it is, David would not accept of this kindness, nor offer a  offering unto the Lord his God, of that which cost him nothing, so that he bought the threshing floor & the Oxen of him at a price; notwithstanding, it showeth the readiness, willingness, and forwardness of this good man to do more than was required at his hands. And as we saw the free-heartednesse of the people at the building of the Tabernacle: so we may see the same in preparing for the building of the Temple, for when David provoked them by word and example to offer freely, and said 
a 1 Chro. 29, 20, 21.  Who is willing to fill his hand to day unto the Lord? The Princes of the families, and the Princes of the Tribes of Israel, and the Captains of thousands, and of hundreths, with the Rulers of the King's work, offered willingly, and they gave for the service of the house of God, five thousand Talents of Gold, etc. and they with whom precious stones were found, gave them to the Treasure of the house of the Lord, etc. So that among them they brought more to the helping forward of the building of the Temple, than David looked for.  
The like we see in the practice of the Churches of Macedonia, who provided for the Saints of jerusalem, not only as they were able, but beyond that which they were able: for though themselves were brought to great misery, and extreme poverty, yet they fainted not, but became so forward, that he saith of them, 
b 2 Cor. 8, 3, 4.  I bear them record, that to their power; yea, and beyond their power, they were willing, and they prayed us with great instance, that we would receive the grace and fellowspip of the Ministering which is towards the Saints. The Apostle craveth of them a little, and they perform much: he beseecheth them to do according to their power, and they bring unto him beyond their power. By all these examples, as by a jury of many witnesses, it appeareth, that the faithful will not hang back, but be ready to perform and practise more than is required of them; they will not do less, but more than is looked for at their hands.  

Reason 1.  Though this truth be plain in itself, yet it will be made much plainer by reasons. First of all, the obedience of the faithful, will superabound, because they set before them the example of God, and delight to come near unto him. They have experience of his bountiful dealing toward them, he is ready to grant not only what they ask, but more than they ask. They find him not only willing to hear them when they pray, 
c Psal. 21, 3.  But forward to prevent them with his blessings before they pray. When Solomon desired a wise heart to go in and out before his people, he gave him Wisdom, Riches, & Honour. Seeing therefore, the godly do feel this unspeakable liberality of God toward them, that he heareth before we call, and granteth before we ask, and answereth before we request, we ought to resemble our heavenly Father, and to put on his Image, that we may show ourselves like unto him in yielding more at the suit of our brethren, then can be required of us.  

Reason 2  Secondly, the Children of God have a free and willing mind, and seek to walk before him with a perfect heart. And what will not a willing heart do? Will it not strive to attain to perfection? When Moses setteth down the forwardness of the people, in offering to the Lord for the work of the Tabernacle of the Congregation, he maketh this to be the cause: 
d Exod. 35, 5. 21, 22.  They had a willing heart. And again, Every one brought somewhat, whose heart encouraged him, and whose spirit made him willing: both men and women; as many as were freehearted, came and brought Taches & Earring, and Rings, etc. The like is mentioned of Araunah the jebusite, that he had in the service of God 
e 2 Sa. 24, 22.  The heart of a King. Now where there is a free spirit, a willing mind, and a perfect heart, there is no dallying or delaying in the duties of piety and obedience, but so fervent and zealous a proceeding, that we see men voluntarily inclined to do more than we could desire of them.  

Reason 3.  Thirdly, their joyfulness in the works of righteousness and godliness do exceed the trial of necessity. Though the Lord try his people with manifold afflictions, yet they are so far from quailing and cooling their willing readiness, and ready willingness to do according to that they are required, nay above that they are required, that they make the same much more excellent and famous. This is the reason expressed by the Apostle, that the Churches of Macedonia were liberal according to their ability, & beyond their ability, 
f 2 Cor. 8, 2.  Because in great trial of affliction their joy abounded, and their most extreme poverty abounded unto their rich liberality. Such joy and comfort do the faithful take in doing the duties required of them, that they think they can never do too much, or proceed too far.  

Reason 4.  Fourthly, they acknowledge all things to be from God, and to be his; and therefore they will yield freely, where he requireth, and what he requireth, and as far as he enableth them to their uttermost strength. This maketh strive with themselves, even to outgo themselves. The Prophet David acknowledgeth this upon the practice of a good duty performed with an earnest and zealous affection, he blessed the Lord before all the Congregation, and said; 
g 1 Chro. 29, 10, 11.  Blessed be thou, O Lord God of Israel our Father, for ever & ever: Thine, O Lord, is greatness, and power, and glory, and victory, and praise: thine is the kingdom, O Lord, and thou excellest as head over all, etc. The same doth the Apostle remember of them of Macedonia, 
h 2 Cor. 8, 5.  This they did, not as we looked for, but they gave their own selves, first to the Lord, and after unto us by the will of God. All these Reasons being laid together, and duly considered, do persuade to our Consciences this truth, that we should show ourselves ready to yield more, rather than less, touching those duties that are required of us.  

Use. 1.  The Uses remain to be handled. First, from hence we learn this point, that forwardness and zeal in good things is greatly to be commended. We cannot yield more than is looked for at our hands, unless we be earnest and fervent in the spirit, as men that are led by the spirit. True it is, there is no warrant to walk without our warrant, or to run too fast without any guide. Hence it is, that Solomon saith, Eccl. 7, 18, 19 Be not thou just overmuch, neither make thyself over wise, wherefore shouldst thou be desolate? Be not thou wicked over much, neither be thou foolish; wherefore shouldest thou perish, not in thy time? Meaning thereby, that as we should not suffer sin to reign in our mortal bodies (though we cannot wholly drive it away) so we should not seek a righteousness beyond the Law. This overmuch righteousness was in him, who being commanded in the name of God 
i 1 Kin. 20, 35.  to smite the Prophet, & in smiting to wound him, refused to obey, because it seemed strange unto him to wound a man that was godly, and not guilty of any crime. The like is that which Saul did, 
k 1 Sa. 15, 21.  who being expressly charged and forbidden to save alive any persons or Cattle that belonged to the Amalekites, preserved the chiefest of the things, and the choicest of the Oxen and Sheep to offer up in sacrifice unto the Lord. But the one of them was slain of a Lion; the other lost his kingdom; to teach us, that to obey is better than sacrifice; & to hearken, is better than the fat of Rams. So then, we must understand, that albeit we are to be ready to yield more than well can be required of us, yet we must not think to do more than God requireth of us. If we speak of the duties that God commandeth, we come far short when we have done what we can, & we must confess we are unprofitable servants; but when we speak of good and Christian duties which our Ministers or brethren crave of us; & desire us to practise, we should willingly perform more than they ask at our hands. Let us therefore be fervent and zealous in all lawful and honest things. It is good always to be earnest in a good thing. The Lord abhorreth and detesteth the Lukewarm Laodiceans, that are neither hot nor cold, but will spew them out of his mouth. If any should deal in our cause for us, we would not have him deal negligently and carelessly: shall we then be remiss and careless, when we deal in matters that belong to God, and our own salvation? Shall we deal as men benumbed with cold, that seem to have no life in them, but are frozen-hearted, and have no motion of the spirit of God in us? Let us not stand at a stay, but always proceed forward, as travelers that hasten to the end of their journey: or as Seafaring men, that think it long until they lie at road in the Haven, as in a safe harbour from wind and weather. This serveth to reprove all those, that accuse and reproach others, for being too forward and zealous. If we be not zealous in Religion, we are of no religion, whatsoever we account of ourselves.  

Use. 2.  Secondly, this Doctrine is a comfort to ourselves, and to other the servants of God, and an occasion of great joy, when as we ourselves or others are forward and cheerful beyond expectation in good things. A notable example of both, is offered to our consideration, in the provision that was made, and the furniture that was provided for the building of the Temple, 1 Chron. 29. 9 Where we see, that when David himself having a great zeal and delight in the house of his God, gave of his own Gold and Silver, and the people and Princes following his example, spared no cost and expenses, it is said, The people rejoiced when they offered willingly, for they offered willingly to the Lord, with a perfect hart: and David the King also rejoiced with great joy. Again, there is great occasion offered unto us to glorify God, & to praise his name, whensoever he worketh this willingness in the hearts of his childsen, and when we see their zeal to abound, and their readiness to go beyond any request that we can make unto them. It is a property of the good and diligent servant, who being bidden to go, will run about his business; or being required to do little, will gird up his loins and do more: as, on the other side, the Wiseman teacheth, Prou. 10, 26. that as Vinegar is to the Teeth, and smoke to the eyes, so is the slothful to them that send him. When we behold such an increase in godliness, and a running in the race of Christian duties, let us be mindful to give God the glory and the praise, who hath touched their hearts to bring forth so great fruits. Contrariwise, it is the cause of much grief and sorrow, when men deceive the hope and expectation that is conceived of them in the best things, when we look for a plentiful Harvest, and find only a few blasted ears; when we expect an increase, and see nothing but a fearful fainting and languishing in honest and holy duties. This is it which the Author of the Epistle to the Hebrews reproveth in them, 
p Heb. 5, 21.  When, as concerning the time, ye ought to be Teachers, yet have ye need again that we teach you, what are the first principles of the word of GOD: and are become such as have need of Milk, and not of strong Meat.  
The like reproof is cast upon the Galathians, Chap. 3, 1. O foolish Galathians, who hath bewitched you, that ye should not obey the truth to whom jesus Christ was before described in your sight, and among you crucified? Oh! see, see, the misery of our days, all come short of the duties that are required of them, be they never so just, honest, necessary, so greatly to God's glory, and the advancement of true Religion. If men would come thus far, to yield half so much as is requested of them; or as far as they should, we should judge it much, and it would appear greater than it is. Behold, the barrenness and backwardness of our days, that yield no better fruit. If a man would take a Light, and search up and down from house to house, where shall he find a truehearted Philemon, of whom we may boldly say, as Paul doth in this place; I know that thou wilt do even more than I say? I would we were come thus far, to say of our professors, I know thou wilt do as much as I say. We have not learned to perform so much; we have started back from our former zeal; we are fallen from much, to little; and from little, to nothing at all; and from nothing, to less than nothing; that is, from no good, to much evil. For, how many might a man single out by name, and point out with the finger, who notwithstanding their happy beginnings, & raising a wonderful expectation of a glorious end, are now become dry and withered; of whom we may say, I know thou wilt do nothing, I know there is nothing in them, I know they have embraced this present World. These are 
q job 6, 15, 16, etc.  like those Streams or Channels, which immediately after a shower of Rain run swiftly, and promise to the poor traveler, that wandereth in the Wilderness, a most comfortable refreshing, but in time of need deceive him: So is it with such as have embraced the Faith, and seem to have received into their dry hearts the sweet 
r Deut. 32, 2.  Dews, and pleasant showers of the Word, who appear zealous for a time and afterward fall away, they deceive the hope that hath been conconceived of them, and the end with them is worse than the beginning.  
The Doctrine, that hath dropped upon them as the rain upon the herbs, and the great rain upon the grass, is quite dried up, and no remnants thereof are to be discerned; according to the saying of Christ, 
s Math. 25, 29.  Unto every man that hath, it shall be given, and he shall have abundance: but from him that hath not, even that he hath shallbe taken away. This is notably expressed in the parable of the Man that going into a strange Country, called his servants, delivered and divided to them his goods, and when one of them went his way and hid his Talon in the earth, it was taken from him that had been slothful, and given to him that had gained five Talents. Again, if the time would serve, it were easy to show, how sumptuous, costly, and full of expenses men are, to maintain their vanities, pleasures, and delights, above that we can desire or imagine: but in other things most nigh and niggardly and hand-fasted. We see how wasting and prodigal they are in the pursuit of their carnal lusts, they think no cost to be too much, no charges too great.  

Use 3.  Lastly, it is the duty of every man to labour to be answerable at the least to the expectation that the Church hath had of him, and to endeavour to be as good as he hath made show off, performing therein the practice of his profession, not deceiving any of the Servants of God therein. This requireth of us a careful observation and marking of the manners of men, both of their beginnings, and proceed, and not to stand (as idle beholders) gazing in the air; that we may understand the time, the means, the forwardness, the knowledge, the show that hath been in many; all which have promised much, and caused us to expect good things at their hands, and yet oftentimes in vain. This appeareth in the song of the Prophet Esay, Chap. 5. Wherein he setteth before the people's eyes their great unthankfulness, 
t Esay, 5, 4.  that albeit the Lord had done for his Vineyard what he could, yet it brought forth wild Grapes in stead of good Fruit: and therefore he threateneth that the Thorns shall overgrow it, the Beasts should spoil it, the Rain shall not nourish it. Thus also the Apostle speaketh to the Hebrews, who as he exhorteth them, that leaving the Doctrine of the beginning of Christ they should be led forward unto perfection, so he threateneth such as turn backward with an horrible judgement that shall come upon them, a fearful curse that shall overtake them, 
u Heb. 6, 7, 8.  For the earth (saith he) that drinketh in the rain that cometh oft upon it, and bringeth forth Herbs meet for them by whom it is dressed, receiveth blessing of God: but that which beareth Thorns and Briars, is reproved, and is near unto cursing, whose end is to be burned. Whereby we see that an heavy curse belongeth unto all such as answer not the hope that is conceived of them: they deceive men much, they deceive as far (as lieth in them) God himself, but especially they deceive their own souls. We pity those greatly, whom we have seen fresh and lusty, strong and sturdy of body, when they grow weak, faint, sickly, and decaying in age and strength: but much more ought we to lament to see those that have been forward and gone before many others, to have need to be taught again the first principles of Religion, and to feed on Milk as they that are inexpert in the word of Righteousness. It is a sign of health, when men grow in strength and stature: and it is a token of the true Child of God, when men grow in grace. This is it which the Apostle speaketh to the Corrinthians, 
x 2 Cor. 8, 7.  As ye abound in every thing, in faith, and word, and knowledge, and in all diligence, and in your love toward us, even so see that ye abound in this grace also. And afterward he saith, 
y verse 24.  Show toward them and before the Churches, the proof of your love, and of the rejoicing that we have of you. Likewise, Timothy had great praise in the Church, who, according to the prophecies that went before of him, did answer the expectation of the faithful, approving himself in the sight of God and men. Hereunto cometh the counsel and commandment of the Apostle; 
z 1 Tim. 4, 15  These things exercise, and give thyself unto them, that it may be seen how thou profitest in all things. It is a great comfort and encouragement to the people of God, to see any the members of Christ to prosper and profit in good things: On the otherside, it ministereth occasion of much grief and heaviness of heart, to behold the zeal of the Spirit quenched, and the light of the Gospel that hath shined in their minds, eclipsed. If a man should look upon the members of his own body, and see any one of them shrivelled and withered; as Arm, or hand, or Leg, not prospering, not growing, not moving, not receiving life from the head: it would work sorrow in us, and we would pity others, in whomsoever we should see such infirmities. In like manner, we must be well assured, it cannot but greatly grieve the Church of God, to behold the parts thereof to begin to faint and wax feeble, to grow groveling downward, when they should cast up their eyes to Heaven, and live as Citizens of that Kingdom.   

22 Moreover also prepare me lodging: for I hope through your Prayers I shall be freely given unto you.  

The order of the words.  THe chief matter of this Epistle concerning Onesimus, hath hitherto been handled, and is now finished; wherein we have heard divers and sundry reasons drawn; partly from the person of Paul; and partly from the person of Onesimus. Now followeth the remainder, intended chiefly by the Apostle, concerning himself. For we have already showed, that the principal scope of this Epistle is double: one touching Onesimus, which hath thus far been expounded; the other, touching Paul himself, which now cometh to be considered. This point is knit unto the former, and hath an evident dependence upon it, and is amplified by a transition in the first words [Moreover also.] Hereby he doth effectually move Philemon, and seeketh to obtain his former purpose. For when he heareth that he shall shortly entertain the Apostle himself in his house, it must needs kindle a greater forwardness and willingness in him to grant his request, lest he make him heavy, and deceive his expectation. Whereas therefore, Philemon might have thought with himself, and thus reasoned touching Paul's suit; It skilleth not whether I grant it or not, he hath been a most lewd Servant unto me, and Paul liveth far off from me, he is held in Prison at Rome: either he will not hear what becometh of Onesimus, or if he do hear, peradventure he shall never be delivered out of prison, but remain a Prisoner all the days of his life; and therefore I will deal with Onesimus as seemeth good to myself. These and such like imaginations, the Apostle putteth out of his head, and telleth him he should shortly look for his coming unto him, whereby he should know what account he made of his words, and what obedience he would yield to his request.  
Hence it is, that for this cause Paul craveth to have lodging prepared for him, rather by Philemon, than any other Citizen at Colosse: not that he required much provision and preparation to be made for his entertainment, 
a Phil. 4, 11.  Who had taught others, and learned himself to be content with a little, but because by this commandment, as by a sharp Sword, he would pierce the Bowels of Philemon, and as by a strong Engine, batter the Fort and Bulwark of his heart, and thoroughly persuade him, and prevail with him, to receive Onesimus, both into his house, and into his favour. In this verse, we have to consider two points: first, a Commandment; secondly, a reason whereby the commandment is strengthened. The commandment is, to prepare him hostage and lodging: wherein he answereth a double doubt and question that might arise in him, and trouble the motion and matter that Paul intended. For first he might have said; I may use Onesimus as I list, Paul is far enough from hearing of it. Again, he might have thought, 
b Theophil enarrat. in epistol. Philem.  It is well he had such a cause to plead, and such a request to make, otherwise I should never have heard from him. These suspicions the Apostle removeth, when he saith in this place; I have not written for his cause alone, but for myself, that thou make account to be mine Host, and to receive me into thine House. The reason is drawn from the working cause, I hope to be given unto you through your Prayers, and may be thus frame; 

If I hope to be given unto you by your Prayers, then prepare me Hostage,  
But I hope to be given unto you by your Prayers:  
Therefore prepare me Hostage.    
Or rather, the latter part of this Verse is the the taking away of an Objection which Philemon might have made, upon the hearing of the charge given unto him of preparing him lodging, which may be thus supplied. Shall we look for thy coming? Why, Thou art a Prisoner? Thou art safe enough from coming to us, and lodging at mine house: thou must be content with a cold lodging in another place; thou mayst well tell us of thy forth coming, but I doubt thou wilt not yet be coming forth. To this the Apostle answereth; I hope in short time to be delivered: whereunto he annexeth two causes of his hope, that he might know it was, not builded in the Air without foundation, but grounded and established sufficiently, relying upon the prayers of the faithful, and upon the grace and mercy of God.  

The Interpretation of the words.  This is the order of the words: Now let us consider the Interpretation of them as they lie. When he saith [Prepare me lodging] he meaneth the entertainment of Hospitality, whereof lodging is but a part. The word signifieth all things requisite for the well using of a Stranger; as receiving to House, food, lodging, and all other necessaries belonging thereunto, whereof many parts are expressed 
c 1 Tim. 5, 10  by the Apostle, in the description of the Widows that were to be taken to serve the Church, in attending unto the sick. In the next place when he saith, [I hope through your Prayers, etc.] it argueth, that the Churches of the Gentiles did pray uncessantly unto God, for the deliverance of Paul out of Prison; as we see in the Acts of the Apostles, when Herod had killed james, and put Peter in Prison, 
d Acts 12, 5.  earnest Prayer was made of the Church to God for him. So that we see he had the Prayers of the faithful, and that he did acknowledge the benefit & necessity of them, that they should prevail with God.  
Lastly, when he addeth [I shall be given unto you.] We must understand, that the word which the Holy Ghost useth in this place, signifieth to be freely and frankly given: noting thereby, that when he should be delivered, and find the effect of their Prayers, it should be through the free grace and mercy of God, and not merited by the Saints. So then, according to this order of the words, and interpretation of the Text, the reading of this Verse is to this effect. Having now ended my suit moved unto thee touching Onesimus, I am in the next place to solicit thee for myself; namely, that as thou art inclined in love to all the Saints of God, so that thou prepare thyself to entertain me at thy house, with all the fruits of hospitality. For although I be in bonds, and kept fast in hold, yet my hope is; that by reason of the continual and effectual Prayers of the Saints, I shall ere long, through the free mercies of God be given unto you, and to the other Churches, for their further edification in Christ jesus our Lord.  

General observations pointed out in this verse.  Thus much touching the meaning. Now follow certain general observations, which I will only point out, and not stand upon at large. First of all, observe the different manner of the Apostles dealing here, and in the former words. When he entreateth for another, he is large and earnest, but when he commendeth to him his own cause and private business, he dealeth in a word; he dispatcheth it briefly; he toucheth it by the way; as if it were a thing impertinent, or from the matter. This showeth, that he had more respect, and a greater regard to obtain his suit for Onesimus, and to further his salvation, then to speed in his own suit, which pertained to the supporting and supplying the necessities of this present life. This teacheth us to be more earnest in another man's cause then in our own, but especially all Pastors, that have the charge of Souls committed unto them, to be more earnest for the saving of Souls, then to procure their own ease; and that they seek the benefit of others, rather than the profit of themselves; according to the rule of the Apostle. 1. Pet. 2. 
e 1 Pet. 5, 2.  Feed the Flock of God that dependeth upon you, caring for it; not by constraint, but willingly; not for filthy lucre, but of a ready mind. This affection if it be found in us, shall minister exceeding comfort to our hearts, when we remember that we have employed our gifts and labours to gain a people to God, and have not sought theirs, but them. On the other side, woe unto idle Shepherds, that feed not the Flock, but feed themselves. Such as are to work in the Lord's Vineyard must be Labourers, not Loiterers; they must be able to feed, not to fleece; they must blow the Trumpet, and not hold their peace.  
Secondly, the Apostle doth not assure himself or the Churches of God that he shall be delivered, but [he hopeth] too be set free, as if he should say; I have conceived an hope not vain and foolish, without ground of reason, but I trust in God's mercy to be set in safety, that I may serve the Church, and profit you in the Gospel a long time. Now, whether the Apostle being delivered out of Prison, ever came among the Colossians, and took up his lodging in the House of Philemon, it is uncertain, and not to be found in the holy Scriptures. The like hope he conceiveth in other places of his Epistles, as when he writeth to the Phillippians, Chapt. 1. 
f Phil. 1, 24, 25  To abide in the flesh is more needful for you, and this am I sure off, that I shall abide, and with you all continue, for your furtherance and joy of your Faith. And in the Chapter following, 
g Phil. 2, 23, 24  I hope to send Timothy as soon as I know how it will go with me: and I trust in the Lord, that I also myself shall come shortly. The like we see in the Epistle to the Hebrews (if that were Paul's) Chapt. 13. 
h Hebr. 13, 23.  Know that our Brother Timotheus is delivered, with whom (if he come shortly) I will see you. Observe in this place, that his hope is not absolute, but condicional; not simply purposed, but limited; I hope in the Lord. This is expressed by him in the first Chapter of the Epistle to the Romans', 
i Rom. 1, 10.  I make mention of you always in my Prayers, beseeching that by some means, one time or other, I might have a prosperous journey by the will of God, to come unto you. We must therefore know, that all our steps are directed of God, they are not in our own power to be ordered at our own pleasure. We must also beware of all vain confidence and presumption in ourselves, and in undertaking our business and affairs of this life, seeing the success is unknown, and our life is uncertain. Whatsoever we take in hand, we must depend upon the providence of God, and rely upon his will.  
Hence it is, that the Apostle james reproveth them that say, 
k james. 4, 13, 14, 15.  Go to now ye that say, to day or to morrow we will go into such a City, and continue there a year, and buy and sell, and get gain: (and yet ye cannot tell what shall be to morrow.) For what is your life? It is even a vapour that appeareth but a little time, and afterward vanisheth away: For that ye ought to say, If the Lord will, both we shall live, and we shall do this and that. God is the chief Ruler and Moderator of all persons and actions, nothing is guided and governed by Fortune, nor falleth out by Chance: he sitteth as it were at the Stern, and ordereth all things to his own glory, and the good of his Church.  
Thirdly, he putteth them in hope and comfort, that he should be delivered and come unto them, as a matter that would be welcome and profitable unto them. Which teacheth, that the company, fellowship, and presence of the faithful Servants of God, is much to be desired and looked after, and much to be rejoiced in. Thereby they receive mutual comfort one in another, and bestow mutual graces one upon another, and likewise by having the fellowship one of another, they whet and sharpen one another. We are ready to grow dull, as an edge-tool that is quickly blunted and turned. Now the communion and communication which we have together among ourselves, will quicken our Faith, and kindle our zeal, that it will break out into a great flame. Hence it followeth, that they are happy that delight to frequent the company of the godly, and of such as may profit us in the best things. He that walketh with the wise, shall be the wiser; but he that is a companion of Fools, shall learn foolishness. Wherefore, they are hereby reproved, that never think themselves better at ease, then when they are farthest from them that delight in the Lord, and take pleasure in lewd and riotous company, by whom they are misled and carried out of the right way.  
Lastly, we see that the Apostle always ascribeth much to to the Prayers of the Saints. We know, that Paul was one of the chief of the Apostles, whose gifts were great; whose labours were painful; whose visions and revelations were wonderful; yet he rejecteth not the prayers of the Church; as appeareth in this place, and 
l Phil. 1, 19  Phil. 1, 19 I know that this shall turn to my salvation through your prayer, and by the help of the spirit of jesus Christ. So then, the excellency of any member and worthiness of the chiefest in the Church, doth not exempt him from standing in need of the Prayers of the poorest Christian and lowest part of the Church. Nay, the greater and higher, and more eminent any man is, the more he hath need to be prayed for, and commended to the grace of God; inasmuch as he is set in a more slippery place, he lieth open to greater danger, and is exposed to stronger temptations and assaults of Satan, than those that are in a lower place, and a meaner condition. Such then as excel others in gifts or calling, aught to desire the prayers of the faithful (which avail much if they be fervent) no less, if not more than others. Note also the great necessity and force of prayer, that all persons, as well high as low, stand in need of it.  
Lastly, let every one labour to have a feeling of his own want of the supplication of others; yea, the higher we are set, the greater will be our fall, if we be not strongly assisted by all such means as God hath left, to further our salvation and deliverance out of troubles that hem us in on every side. Hitherto of the observations: Now let us come to particular doctrines.  
[Moreover also, prepare me lodging.] He requireth in these words, of Philemon, an entertaining of such as are destitute, and driven out of house and home for the Gospel's sake; as if he should say, when any of the poor Saints are banished, persecuted, and put to great extremities, as the World doth always carry an hard and unmerciful hand toward them, be careful to receive them cheerfully, and to minister all comfort ye can unto them willingly. The word therefore used in this place, hath a general signification, and containeth all duties belonging to the entertainment of Strangers. And by Strangers we mean, not such as ordinarily come to visit us, nor such as travail about the business of this life, and take up their lodgings in Inns or Taverns: but such as fly from place to place, and are compelled against their wills, to leave Country, or Kindred, or House, for the Gospel's sake. The word used in this place, is not to be restrained to giving of them lodging, as if they had discharged so much as could be required of them, but under that, all duties of the same kind and nature are comprehended; as Meat, Drink, Apparel, and all other things necessary for them. These the Apostle knew would be joyfully yielded by Philemon to him, and all other the faithful, especially such as labour in the word and Doctrine. 
Doctrine 1. Hospitality is diligently to be used & practised of all the Children of God.  Hereby we learn for our instruction, that Hospitality; that is, the courteous and joyful entertainment of distressed Strangers, is to be used and practised diligently by all the Children of God. The succouring of Strangers that are destitute, especially the poor Ministers that are employed, or would be employed in the affairs of the Church, is required of us.  
This we see in the examples of sundry of the faithful, one very famous among the rest, is the Shunamites Wife, 
m 2 Kin. 4, 8, 9  Who called the Prophet of God to her house to eat Bread; and she said to her Husband; Behold, I know now, that this is an holy Man of God that passeth by us continually, let us make him a little Chamber with Walls, and let us set him there a Bed, and a Table, and a Stool, and a Candlestick, that he may turn in thither when he cometh to us. This is it which the Prophet Esay commendeth, Chapt. 58. 7. Is not this the fasting that I have chosen, 
n Esay 58, 7.  to deal thy bread to the hungry, and that thou bring the poor that wander unto thine house? When thou seest the naked, that thou cover him, & hide not thyself from thine own Flesh? This is noted as a part of the innocency and integrity of job, Chapt. 31. 
o job 31, 32.  The stranger did not lodge in the street, but I opened my doors unto him that went by the way. The like we might say of of the Woman of 
p 1 King. 17. Luke 10. john 11. Luke 19 Acts 16. 2 Tim. 1.  Sarepta, that entertained Eliah in the time of famine: of Lazarus and his Sisters, that received Christ into their house: of Zacheus, who lodged him joyfully: of Lydia, who entreated Paul and his Compaons', to come into her house, and to abide with her: of Onesiphorus, who sought out the Apostle diligently, refreshed him oftentimes, and was not ashamed of his Chains. All these examples, Registered and recorded in the Old and New Testament, teach us, that God requireth it as a special duty at our hands; to entertain, lodge, and refresh such poor Strangers as are constrained to wander up and down, either for preaching or professing of the Gospel.  

Reason 1.  This duty is urged upon us by divers reasons in the holy Scriptures. First, it is to be practised of us, because it is the commandment of God, that we should love and lodge strangers, and show all pity and compassion toward them, to secure them in their necessity. This is it which Moses saith, Deut. 10. 
q Deut. 10, 19  Love ye the Stranger, for ye were Strangers in the Land of Egypt. Hereunto cometh the rule of the Apostle, Rom. 12. 
r Rom. 12, 13.  Distribute to the necessities of the Saints, give yourselves to Hospitality. This is the precept of the Apostle Peter, Chapt. 4. 
s 1 Pet. 4.  Be ye harbourous one to another, without gruding. Seeing therefore God commandeth, it is our part to obey, and submit ourselves to his will and pleasure.  

Reason 2  Secondly, as God requireth this duty of us, so we have his own example to teach it unto us. It is a property of God to love Strangers, and therefore to be imitated and followed of all that belong unto him. This reason is expressed in the Book of Deuteronomy, Chapped, 10, 18. The Lord our God, is God of Gods, and Lord of Lords, a great God, mighty and terrible, who doth 
t Deut. 10, 18.  right unto the Fatherless and Widow, and loveth the Stranger, giving him food and raiment, love ye therefore the Stranger. Where we see, he urgeth this duty to love the stranger, moved by the example of God himself, who is always ready to help him, and to defend him: so that it ought to be our desire and delight to study to be like unto our heavenly Father.  

Reason 3.  Thirdly, God doth greatly honour such as honour Strangers: they have been so far honoured by God, as that Angels have entered into their houses, been entertained by them, and have blessed them. This the Apostle teacheth, Heb. 13. 
u Heb. 13, 2.  Be not forgetful to entertain Strangers: for thereby some have received Angels into their Houses unawares: Declaring hereby, that they which in the simplicity of their hearts serve God, and comfort his Saints in the duties of Hospitality, and other fruits of love, shall obtain great honour, and many blessings from GOD, even more than ever they thought of, or could expect at his hands; as we see in Abraham and Lot, who became the Hosts of his special Servants, most dear unto him, even the most glorious Angels, nay of the Lord jesus Christ, who was among them. Thus doth the Lord honour them that honour him. Seeing therefore God commandeth this duty in his word, approveth of it by his example, and honoureth the performance of it in his Servants, it teacheth, that the kind entertainment of such as are desolate and destitute Strangers, poor Widows, or fatherless, friendless, and comfortless Orphans, is an acceptable service approved in the eyes of God.  

Use 1  The doctrine being thus cleared, the Uses remain to be showed. First, this declareth, that Hospitality is a commendable virtue, and a worthy fruit of love; yea, an excellent ornament in the Children of God, whereby they receive good report of the Church. We see this in Rahab, 
x Heb. 11, 31.  Who by Faith received the Spies peaceably, and sent them out another way. We see this in the old Man of Mount Ephraim▪ that dwelled in Gibeah, 
y judg. 19, 20.  who wished peace unto the Levite and his wife, and brought him into his house, and gave Fodder unto the Asses; there they washed their feet; there they did eat and drink; and there their hearts were merry. So the Apostle Rom. 16. commendeth Phebe, a dear Sister to the Romans, 
z Rom. 16, 2.  That they receive her in the Lord as it becometh Saints, and that they assist her in whatsoever business she needeth of their aid: for she hath given Hospitality unto many, and unto himself also. Likewise Gaius is commended 
a Rom. 16, 23 3 john 5.  to the Host of Paul, and of the whole Church: yea, to be faithful to all the Brethren, and to Strangers, which did bear witness of his love. The Church was then in persecution; the people of God were often driven into banishment. There were in those days no Inns to receive Strangers, and to entertain travailers, as there were afterward, and now are in all places. Every godly man's house ought to be their Inn to receive them. We love the truth, as we love the entertainment of those that profess it, and suffer for it. Especially it is required of us, to make much of the true Ministers of Christ jesus, when we see them made as Strangers, to want house, living, maintenance. Seeing therefore many troubles were raised through the tyranny of the Enemies against the Saints; so that they were constrained to forsake their Country and Kindred, to enjoy the profession of the Faith, and the peace of a good conscience: the Apostles of Christ do oftentimes beat upon this point, and require this duty, to receive such to our houses as the World rejected, and accounted unworthy of the company of men. If we do good to these poor members of Christ, that 
b Heb. 11, 37, 38.  are glad to wander up and down in sheep's skins, and in Goats skins, being destitute, afflicted, and tormented; who, to save their lives from the rage of the oppressor, and the sword of the persecuter, were driven to hide their heads in Wildernesses, and Mountains, and Dens, and Caves of the Earth; we testify our unfeigned love to the truth, and to the brethren; nay, to Christ jesus himself, as we shall see and show afterward. But if we do good to such as are able to requite it, and to such as are linked unto us by Kindred, or any other band, it is no true trial, no due proof, no perfect testimony of our charity.  
True it is, kindness and humanity are good, if they be ordered aright, and ruled according to piety and godliness: but when they extend farther, even to such as are not able to recompense it, and to such as are unknown unto us, therein we make demonstration, that we serve God in sincerity, and hold fast the right rule of Charity. Such as are at home in their own Country, shall find relief enough, they shall have Kinsfolk to minister help and succour unto them, according to the saying of the Shunamite, when the Prophet said unto her; 
c 2 Kin. 4, 14.  Behold thou hast had all this great care for us, what shall we do for thee? Is there any thing to be spoken for thee to the King, or to the Captain of the Host: she answered; I dwell among mine own people. But such as are poor godly strangers are destitute of help; they have neither Friends nor Kinsfolks; they have neither aid nor favour showed unto them; they lie open to all injuries and indignities. The poor Children of God are often exiled and banished from their houses, and are as silly Birds whose nests are taken, so that they know not whether to go, or what to do, or whom to fly unto, or under whose roof to shroud themselves, from the storm and tempest that hath overtaken them. Now the greater their misery is the more accepted is our charity: and the more heavy their persecution is, the better accounted is our compassion, which shall never be forgotten, but receive a reward. This is that promise which Christ our Saviour maketh; 
d Math. 10, 42.  Whosoever shall give unto one of these little ones, to drink, a Cup of cold Water only, in the name of a Disciple, verily I say unto you, he shall not lose his reward. Let us therefore delight in showing the works of mercy, that GOD may delight in us: and secure the poor Saints that are distressed, that we also ourselves may find help in time of need.  

Use 2.  Secondly, this Doctrine serveth for reproof. First of all, of such as think that Hospitality consisteth in feasting and keeping great cheer, and bidding the Rich to their Tables: whereas the Scripture understandeth by it, a courteous entertainment of such poor Christians as are banished out of their Countries. They therefore are much deceived, that commend those to be the only Housekeepers that feed men of all sorts, without difference and discretion, and relieve idle persons that flock unto their Gates, and gather together such as are sturdy and vagrant to receive their Alms, contrary to the rules of the word, and the Statutes of well-governed Commonwealths. These may be said rather to keep great houses, then good houses; and to be great Housekeepers, rather than good Housekeepers. It were more charity to punish, then to relieve such unruly persons, as will submit themselves to no Laws, nor live in any Family or society, to the end there may be sufficient for them that are Strangers indeed. And such as wander up and down, and are inccorrigible, are no better than thieves, in as much as they live by the sweat of other men's labours, 
e 2 Thes. 3, 8, 10.  and as idle Drones suck away the Honey from the Bees, and devour that which should maintain the faithful of the Land, and such as labour the thing that is good. Let such therefore, as have their affections ready to receive others into their houses, and to make them partakers of the blessings that God hath bestowed upon them, use it most commonly toward the poor Saints, and destitute members of Christ; according to the precept of our Saviour. Luke 14. 
f Luke 14, 12, 13, 14,  When thou makest a Dinner, call not thy Friends, nor thy brethren, nor thy Kinsmen, nor thy rich neighbours, lest they also bid thee again, and recompense be made thee. But when thou makest a Feast, call the poor, the maimed, the lame, and the Blind, and thou shalt be blessed, because they cannot recompense thee, for thou shalt be recompensed at the resurrection of the just. True it is, our Kinsmen, our Friends, and rich Neighbours, may be invited and bidden, but not they only, as the custom is of our days; we entertain such, as may entertain us again.  
Secondly, this meeteth with the corruption of our times, we cannot abide those that are Strangers, but are enemies to the very name when we hear it. But all neglect of them, and injurious dealing toward them is a great sin, and such as are haters of Strangers, are grievous Sinners. Such 
g Gene. 19 judg. 19  were the Sodomites, such were the men of Gibeah, that offered all violence they could, to the Strangers that came to lodge among them; it was an evident sign of horrible impiety and iniquity that reigned among them. They that cry out so much against Strangers, and use it as a word of reproach, do show plainly that they do not deserve to be numbered among the Children of God, nor to be accounted as members of Christ, any more than Dogs and Swine, inasmuch as out of their own mouths they shall be judged. It is a shameful barbarousness for men to have pity and compassion on them that are helpless. Among the Heathen and Infidels they were evil thought of, that had not this reason and understanding to receive them gently and peaceably that were cast out of their houses and dwellings: how much more is it requisite for us, when we see the Church of GOD tossed and tumbled, and tormented by Tyrants and enemies of the truth, to give courteous entertainment to the poor Christians which are banished out of their Countries, bereaved of their friends, and separated from their Kinsfolks, of whom they might be succoured? If we do not these things, it is an evident token, that we renounce God, and have no spark of true piety in us. For the Lord doth more rigorously condemn the outrages and wrongs that are done to strangers, than those that are done to a man's own Neighbours. The Heathen shame us; nay, shall rise up in judgement to condemn us in this behalf: for when they intended to show that some man was of a wicked and slavish Nature, they were wont to say; Get thee hence, thou art an Enemy toward Strangers: and this check and taunt was more with them, then if they had branded a man with the Name of an Whoremaster, a Drunkard, a perjured person, a Murderer, or if they had said; Thou art worse than a brute Beast. They 
h Homer. Odyss. lib. 22.  accounted the poor man and the stranger to be both sent unto us of God, and therefore ought not to be despised. They called them to lodge and sojourn 
i Virgil. Aeneid. lib. 1. & 8.  with them, and acknowledge that there ought to be a compassion of the miseries one of another. They showed not a niggardly mind, 
k ovid. Metamorph. lib. 8.  but a cheerful look, and a friendly countenance toward such as they had received to their house.  
The paynim have spoken and practised after this manner: what shall then become of us that profess ourselves to be God's Children, when we fight so directly against the order of nature? For God hath set one common and general band among all mankind, and it is required of us, to extend our charity toward all such as resemble us, and carry the Image of God upon them: but especially it behoveth us to respect such as are more nearly knit unto us by the band of Faith, and therefore aught to be more dear unto us, than all others. True it is, all Strangers are to be warned and admonished for their part, that they abuse not that name and privilege. If a man have a privilege and protection from a Prince, and then abuse both himself and it, so that under the colour of that benefit and honour done unto him, he commit some outrage and wicked Act, shall he not be worthy of double punishment? It falleth out sometimes, that a great number will say, they are driven out of their Country for their conscience, yet they show a corrupt conscience, defile the Church with their dissolute life, & give occasion to unbelievers, to blaspheme the purity of doctrine, and to have their mouths wide open against the professors of it. Notwithstanding, we must take heed, that for the offence of some, we do not reject those that are Gods strangers, that we do not leave them helpless, but secure them as God hath enabled us. They are among us, to try our benevolence and charity. If we show mercy to them, though they be not able to requite it, yet God is both able and willing to recompense our works of mercy.  

Use 3.  Thirdly, it is our duty to take the opportunity offered unto us of God; nay, it is required of us to seek the opportunity to express our obedience to God, and our love to his people, in doing all good to such as stand in need. The practice hereof we see in Abraham, 
l Gene. 18, 1.  who sat at his Tent door, to invite such as he saw passing by, and had need of the fruits of mercy to be showed unto them. So Let his Nephew, who had been brought up in his house, and had learned of him to express the duties of Charity; 
m Gone, 19, 1.  sat at the Gate of Sodom (into the which strangers did enter) to call them to his House, to refresh them with meat, and to defend them from injuries, to which otherwise they lay open above all other. This reproveth those that grudge and are grieved when any occasion falleth out, that they are tried what affection and compassion they bear unto them. We see this evidently in Naball, toward 
n 1 Sam. 25, 14  David and his men: for when he was entreated by the Messengers that were sent unto him, to give whatsoever came to his hand; he railed at them, and sent them away empty; he was lavish of his tongue, but sparing of his purse; they had words, but they had nothing but words. It was otherwise with Abraham: when he saw men come toward him, he ran to meet them, he bowed himself unto them, he entreated them to receive the means of refreshing themselves at his hands, he pressed upon them very earnestly, that they should not deny him. To this purpose we heard out of the Apostle Peter, That we should be harbourous without grudging. We must therefore, not only do good to Strangers, but do good cheerfully, and with a ready mind, without murmuring and repining at the occasion offered unto us. We now dwell in our own Country, and among our Kindred; we rest quietly in our Houses, and in our Beds; we live in peace and quietness; but we know not what days may shine upon us, and what times may come over our heads. We that now hate and abhor strangers in our own Land, it may happen, that ourselves may be Strangers in a Land that is not our own. Moses, exhorting the people of Israel to be merciful toward such, as above all others stand in need of mercy; to wit, Strangers, Widows, and fatherlosse Children; maketh this as a reason unto them; Love the Stranger, for ye were Strangers in the Land of Egypt. And albeit this reason do not hold in many of us, neither can be persuaded to deal kindly with Strangers, because we have been already Strangers: yet this Argument may be alleged unto us, to be careful to love Strangers, because we ourselves may be strangers in another Land. For we know not where we shall end our days, or in what manner, any more than when we shall die, which all of us know to be uncertain. If then we be hard-hearted unto others, we must not look to find others pitiful to ourselves. It is God's will, that we should be Strangers in this World; as appeareth by the example and confession of the faithful. Heb. 11. 9 10, 13. By Faith Abraham abode in the Land of Promise, as in a strange Country, as one that dwelled in Tents with Isaac and jacob, Heirs with him of the same Promise: for he looked for a City having a Foundation, whose bulder and maker is GOD. Thus did all the godly cast up their accounts, and confessed that they were Strangers and Pilgrims on the Earth; yea, we are his Children upon other condition. The Lord is in Heaven, and we live upon the earth, yet he cometh down unto us, and governeth us; he showeth that he hath not forgotten us, but giveth us an example what pity we ought to have of them that fly unto us, as poor sheep that are scattered by ravenous Wolves; we should deal with them, as we would have the Lord deal with us, and show that mercy that we expect of him.  
True it is, the Apostle noteth it among the properties required of the Pastor and Minister, 
o 1 Tim. 3, 2. Tit. 1, 8.  That he should be given to Hospitality: but he meant it also in general, to all the faithful; howbeit the Ministers must show them the way, and hold out the Candle to give them light. For his purpose is not to bind the Ministers only to beware of intemperancy, to fly Covetousness, to avoid Pride: and on the other side, to move them only to be just, sober, courteous, chaste, and harbourous; in the mean season, leaving all others to do what they would, and live as they lift. 
p Reasons why general duties are appropriated to the Minister.  But the Apostle singleth them out by themselves, and chargeth these duties upon them: first, because the word of God should not be evil spoken off by the enemies, beholding such scandals and faults to be in them. Secondly, to the end they should approve their Doctrine by their good life, and ratify it to the consciences of all that hear it, and so make it better welcome to them, and them more willing to embrace it. Thirdly, that the people should follow them, and frame their lives according to those virtues and graces which they see in their Shepherds. And by the way let us note, that if chiefly among others, the Minister must be harbourous, and it be a virtue that commendeth him to the Church to be given to Hospitality, than the means should be cheerfully and plentifully afforded unto him, that he may be fitted and enabled to perform it. This duty indeed is looked for from him, and he lieth open to obloquy and reproach when he doth not discharge it; and yet in the mean season, his present ability, or rather disability and insufficiency, is not considered; yea, the means either are denied unto him, or with great grudging & much lessening, yielded unto him, contrary to the precept of the Apostle; 
q Gal. 6, 6.  Let him that is taught in the word, make him that hath taught him partaker of all his goods. To conclude this point, let us learn to rejoice when we can do good to the distressed Saints, that offer themselves as objects of our compassion; and be glad that God hath enabled us to help them; Remembering, that it is 
r Acts 20, 35.  a more blessed thing to give, then to receive. We saw before how God plagued the Sodomites and the men of Gibeah, for their savageness and cruelty toward the strangers that came to lodge among them. God oftentimes blesseth those places and persons, where, and by whom they are entertained: as on the other side, many judgements and punishments fall from Heaven upon their heads, that are currish and unkind unto them.  

Use 4.  Lastly, it is a great comfort and peace to a man's conscience, that God will in his Son Christ regard him▪ when with a single heart he hath been careful to testify his love toward distressed Strangers for the truth's sake. Let us rejoice in this consolation, that we shall be assured that God will pity us, when we have thus pitied others. This persuasion we see in Nehemiah, who resteth himself upon it, and raiseth comfort of obtaining from it, Nehe. 5. 19 Remember me, o Lord, in goodness, according to all that I have done for this people. The like appeareth in Obadiah, 1. King. 18. 13. who being in distress and fear of his life, said to Eliah, Was it not told my Lord what I did, when jezabel slew the Prophets of the Lord? how I hide an hundred men of the Lords Prophets, by fifties in a Cave, and fed them with Bread and Water? These men we see, found great comfort to their own Souls in the practice of this duty. If the same fruit of Faith, and testimony of love be found in us, we shall not be left comfortless, when we desire comfort of God. Nay, if this entertainment of the Saints, whom the profession of the faith in time of trouble, hath made Strangers, be among us, and do abound, it will make us that we shall be neither idle, nor unfruitful, in the acknowledging of our Lord jesus Christ. And that we may yet have farther comfort and encouragement herein, we must understand, that whatsoever comfort and compassion we show to the Servants of God, that are harbourless and succourless, the Lord jesus doth account it as done unto himself. For Christ is oftentimes left without help and harbour in his poor members: and in them he wandereth up and down from place to place, to seek relief.  
Thus he shall say in the end of the World; 
s Mat. 25, 35, 40.  I was a Stranger, and ye took me in unto you: I was naked, and ye clothed me: I was in Prison, and ye came unto me: for verily I say unto you, inasmuch as ye have done it unto one of the least of these my Brethren, ye have done it to me. Let this comfort and refresh us; let this encourage us to love Strangers, and to perform all duties of love toward them, considering that Christ jesus will abundantly reward our well-doing, and accept it far above the worthiness of the work, albeit it be showed to the poorest and simplest soul that belongs to his Body. On the other side, this serveth as a great terror to those that are without natural affection, and spiritual compassion, to consider wisely of the poor Strangers, to whom Christ shall say; I was a Stranger, and ye took me not in unto you; sick and in Prison, and ye visited me not; for verily I say unto you, in as much as ye did it not to one of the least of these, ye did it not to me. This serveth to increase their sin, and to make the judgements of God to enter into their bones, considering that they have not to do only with men, but with Christ: and the contempt is offered not only to a base stranger, but to our blessed Saviour.  
He that striketh and woundeth the hand, or the foot, maketh pain and grief to arise in the head; inasmuch as one part is touched with a sympathy of the others misery. The faithful are all the members of Christ's body, whereof he is the head: if then any of them be afflicted, he suffereth with them; he is grieved for them; he is hurt through them. Let all the enemies of the godly therefore take heed unto themselves, lest they kick against the truth of God, and hurt the least of the professors thereof, considering that he that toucheth them, toucheth the apple of his eye; yea, toucheth and pierceth Christ himself, of whom we may truly say; 
x Math. 21, 44  Whosoever shall fall on this stone, he shall be broken: but on whomsoever it shall fall, it will crush him in pieces. Who is it that dareth break out into this blasphemy, to profess that he wisheth to wound Christ, to reproach him, to defy him, to turn him out of doors, to suffer him to perish, and to shut up their compassion from him? But whiles we are ashamed of our poor Brethren, we are ashamed of Christ; whiles we deny to stretch forth our hands to help them, we pass by Christ, and look awry or a squint upon him. Would we have the Lord of life and glory deal with us, as we deal with them, and behave ourselves toward them? We live, if not in the persecution, yet in the necessity of the Church and Children of God: we cannot but see many want. If the enemies of the Gospel hate them for the truth's sake, shall not we love them for the truth's sake? If we desire to find comfort in the great day of the Lord, let us now show comfort as God hath blessed and enabled us, according to our ability. He will never be wanting to them, that consider wisely of the wants of them that fear him. If we do not deny our comfort to them, he will never deny to minister comfort to us in time of need. But if our hearts be hardened, and our hands full of cruelty, we deceive ourselves if we look for any comfort at the hands of God. The Rich man and Miser, that had Lazarus at his Gates. 
y Luke 16, 19, 21, 24.  Clad himself in Purple, and fared deliciously every day, yet shutting his eyes from beholding the misery, and stopping his ears from hearing the cry of the poor; himself was cast into torments, and cried with a great cry and a bitter, and was not heard nor regarded. Then his sumptuous fare could not refresh him; then his gorgeous apparrall could not comfort him; then his resort and retinue could not revive him, but he continued in endless, and remidelesse tortures and torments. If we follow his example, let us fear his end; and if we practise his sin, we must look to feel his punishment. If we behold the troubles of the Ministers and Professors of the Gospel, driven out of house and home, and cast out of Land and Living, and we cannot afford them a good word, nor give them any thing to supply their wants when God hath given unto us this worlds good, we ourselves shall cry and not be heard. We shall all stand in need of the mercy of God. If we were rich & noble, if were Kings and Princes, if we have had thousands that have required and received mercy from us, yet a time shall come, when we shall stand at the judgement seat of the Almighty, and call for mercy at his hands. The Lord in that day shall recompense us according to our works. Have we delighted in the deeds of mercy, and showed pity to the poor wandering Saints? Let us be of good comfort, we shall not find God a severe judge, but a merciful Father and Saviour unto us; we shall receive the fruit of our Labours in due time, gather as we have scattered, and reap as we have sowed. On the other side, have we seen the Saints of God sick, and not visited them? Strangers, and not harboured them? Hungry, and not fed them? We shall hang down our heads in that day, when we would give all the world for one drop or dram of mercy to come near us, 
z james 2, 13.  For there shall be condemnation merciless to him that showeth not Mercy, and Mercy rejoiceth against judgement.  
Let us consider these things whiles we have time. It was too late for the Rich man, when once he was in Hell, to cry unto Abraham to have mercy on him, and to Send Lazarus, that he might dip the tip of his Finger in Water, and cool his Tongue tormented in that flame: but in his life time, he had showed no mercy, he had denied the Crumbs that fell from his Table; and therefore now no mercy is showed to him, all comfort is denied unto him. Thus shall it be with all that are enemies to the distressed Saints, that are constrained to wander without any certain dwelling, as poor strangers, from place to place to save their lives, with loss of their livings: God shall measure out to them, as they have measured to others, then shall they condemn their folly that is past, and repent of their Cruelty, when it is too late.  
[For I hope through your Prayers, I shall be bestowed upon you.] Hear the Reason is rendered, wherefore the Apostle requireth Philemon to prepare to entertain him coming as a Stranger unto him; because he was in hope that their prayers should prevail with God for his deliverance out of prison. It was the duty of the Church, to make prayer and supplication to God incessantly for him, to see if he would be entreated to release him out of prison, and to deliver him from the mouth of the Lyon. Touching the effect of them, the Apostle declareth that they were not powered out in vain, but it should undoubtedly come to pass, that God being stirred up by the prayers and desires of the faithful, would graciously hear them, & speedily procure his safety and freedom. 
Doctrine 2. The prayers of the faithful are available for themselves & others, both to obtain blessings, and to remove judgements.  From hence we learn, that the prayers of the faithful made to God, are very available and effectual. The supplications of the Godly, that come from a faithful heart, and proceed from lips unfeigned, are not idle and unfruitful, but of great power and force with God, as well to obtain the blessings which they want, as to remove such plagues and judgements as are heavy upon them.  
The Testimonies that might be brought to prove this point, are infinite. The prayers of Abraham 
a Goe 20. & 18.  prevailed to heal Abimelech and his servants. The prayers of Abraham should have prevailed, if ten righteous persons had been found in Sodom. The course of the Sun and Moon were stayed 
b joshua 10.  by the prayer of joshua, till he was revenged of his enemies. Isaac prayed for 
c Gen. 25, 21.  his wife, because she was barren, unto the Lord, and the Lord was entreated of him, and Rebekah his wife conceived: so that she became fruitful▪ and had two sons given unto her, of whom came two Nations. Eliah by prayer obtained Rain, which had been 
d 1 Kings 17. james 5.  withheld from the earth three years, and six months. So did Hezekiah the continuance of his life for fifteen years. The Church by prayer 
e Acts 12. 1, 2  obtained the deliverance of Peter out of prison, when as he should have been brought forth to the place of execution, and slain as james was. This is that which the Apostle john setteth down, john 5, 14, 15. This is that assurance that we have in him, that if we ask any thing according to his will, he heareth us; and if we know that he heareth us, whatsoever we ask, we know that we have the petitions that we have desired of him. These consents of holy Scripture teach us, that the prayers of the faithful are the means and Instruments appointed of God to obtain his blessings for us, and to remove his judgements far from us and others.  

Reason 1.  And as the examples are many that might be alleged, so the reasons are many that might be produced to settle this truth in our hearts. First of all, our Prayers do delight the Lord exceedingly, he loveth to hear our voice, as the Father doth to hear his Child. True it is, the grace of Prayer is his own gift; yet he smelleth the savour of it as sweet Incense, he heareth the Harmony of it as pleasant Music, he accepteth the odour of it, as a burned Offering. Hereunto cometh the commendation that Christ giveth to the Church, Cant. 2, 14. Show me thy sight, let me hear thy voice: for thy voice is sweet, and thy sight is comely. To this purpose the Prophet saith, Ps. 141, 2. Let my Prayer be directed in thy sight as Incense, and the lifting up of mine hands as the evening Sacrifice. All the faithful are to him as the sweet singers of Israel, he taketh pleasure to hear them, as we do to hear the best Consort that is among men.  

Reason 2  Secondly, true Prayers are of such strength, that they do after a sort force the Lord, and constrain him to yield himself as overcome and vanquished, inasmuch as it pleaseth him by this means to be conquered. They are as mighty weapons, whereby all Christians show themselves valiant Champions, not only to defeat their enemies, but to prevail with God. It is noted, that jacob 
g Gen. 32, 24  wrestled with God in the form of man, and he could not prevail against jacob: for as God assailed and assaulted him with the one hand, so he upheld and strengthened him with the other. He had power with God, as it were to overcome and to ●arry away the praise of the victory. Thus shall it be with all the godly (who are true Isralites) that are fervent in faithful prayer, none shall be able to stand against them, God will yield himself unto them, as it is said, he could not prevail against jacob. The like we see in Moses, Exod. 32, 9, 10. to whom the Lord said, 
h Ex. 32, 9, 10.  I have seen this people, it is a stiffnecked people: Now therefore, let me alone, that my wrath may wax hot against them, for I will consume them, but I will make of thee a mighty people. As if he should have said, thy prayers bind me hand and foot, and after a sort take me prisoner, so that I am not at mine own liberty: thou ouer-rulest me, and over-maisterest me by thy prayers. Hence it is, that the Prophet saith, 
i Psal. 106, 23  He minded to destroy them, had not Moses his servant stood in the breach before him, to turn away his wrath, lest he should destroy them. And the Apostle rehearsing the Christian man's armour of proof, & weapons of defence, 
k Ephes. 6, 18.  nameth the Prayers and supplications of the Saints, which are not the least part of that Harness.  

Reason 3.  Thirdly, his promise goeth with our prayers, he cannot deny the words of his own mouth, nor frustrate that which once he hath spoken. It is that which the Prophet mentioneth, Psal. 50, 15. Call upon me in the day of trouble, so will I deliver thee, and thou shalt glorify me. Hear we have a Commandment to call on God; we have a promise & assurance to be heard: we must perform the condition, to glorify him that hath heard us. To disobey the Commandment, is horrible Rebellion; to distrust the promise, is monstrous Infidelity; to refuse the condition, is vile ingratitude and unthankfulness. This promise is also laid before us by Christ himself. Math. 7, 7, 8. Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you; for whosoever asketh, receiveth; and he that seeketh, findeth; & to him that knocketh, it shall be opened. This promise of God is the shield of the faithful, it giveth them comfort and boldness in ask, and confidence and assurance in obtaining. If we had no promise, there could arise in our hearts nothing but fearing and doubting; nothing but terror and discouragement. So then, whether we consider, that the prayers of the people of God are as pleasant Music to delight him, or as a strong weapon to enforce him, or as a sure building settled upon the Rock of his promise, we may safely conclude, that they are very available to help us and others, when as they proceed from an humble and faithful heart, which giveth life and quickening unto them.  

Use 1  Let us see the Uses that naturally arise from hence. First, it teacheth us, that if prayer be so available, we ought to learn what prayer is. Many there are, that know the Commandment of God, that he requireth this duty at their hands; they see what they should do, who yet are altogether ignorant in the right manner of the doing of it. They come to this work as to an ordinary matter, they perform it of custom, they make it a Lippe-labour, they come without feeling of the Majesty of God, or their own wants. We must therefore understand, that to pray, is to put up our requests to God, according to his will, from a contrite heart in the name of Christ jesus, with assurance to be heard.  

The first thing required in Prayer.  In which description of Prayer, there is offered to our considerations, these five things: First, that it is a putting up, and pouring out of our requests to God: For 
k Rom. 10, 14  how shall we call upon him in whom we do not believe? And as he only is to be believed in, so he only knoweth our conditions, & heareth our cries, and seethe our necessities. It is therefore our duty to seek unto him in our misery, and to make him a Tower of refuge to resort unto. This the Prophet Esay teacheth, Chap. 17, 7. At that day shall a man look to his Maker, and his eyes shall look to the holy one of Israel. We must acknowledge, that it is not left in our own choice to pray, or not to pray; we have an express Commandment, After this manner pray ye. And again, Pray continually. Let them therefore be ashamed, that make no care or Conscience to pray, and such as cannot pray at all. These two may well be joined together, and are brethren in evil, and Companions in wickedness. For Prayer is a gift bestowed upon all the faithful, in some measure. Some have this blessed grace in a greater degree, and some in a less; but all are endued with it in some sort, none do wholly want it, that want not the spirit. Hence it is, that we read of the 
l Zach. 12, 10.  Spirit of supplications. David and Daniel were often in the practice of this duty, and failed not three times a day to humble themselves in the presence of God. There is no man so simple and sottish, but knoweth how to ask a benefit when he wanteth it: he can ask for bread, when he lacketh it: he can crave drink, when he is thirsty: he can crave apparel when we would be clothed. We see the practice of this in little Children, they are quickly brought to do this: and yet I fear me, the greatest part of men, neither desire, nor know how to desire any thing at the hands of God, who is a liberal rewarder of all that come unto him, and call upon him. They can beg of men, but they have no knowledge to put up any supplication to God.  
If a Prince should set out an Edict, and make a Proclamation, that whosoever would come and make humble suit unto him, should have such a fair Lordship or rich Manor, there are few that would miss it for want of ask: no man would want words, all men would be eloquent enough, there would be suitors and suppliants great store, that would make their tongues serve them ripely and readily for such a purpose. Thus it is between God & us, he hath published, that 
m joel 2, 32. Rom. 10, 13.  Whosoever shall call upon the name of the Lord, shall be saved: Let us not now be wanting to ourselves, nor lose a kingdom for want of ask. If we ask for grace and glory, we shall obtain. That which we would do for a temporal possession, let us not leave undone to obtain an heavenly inheritance; and if we would go unto men, let us not neglect or omit to pray unto God.  

The second thing required in prayer.  The second thing to be observed in the right invocation of the name of God, is that it must be offered up according to his word and will. We are not left at our own liberty, and our voluntary choice how we will pray, the manner prescribed, allowed, and accepted of God, is when it is done according to his own will. He will be worshipped according to his own appointment, and not as we please. This was taught us before, out of the Apostle john, Chap. 5, 14. This is the assurance that we have in him, that if we ask any thing according to his will, he heareth us. He doth not promise, that whatsoever we crave, we shall receive; and whatsoever we ask, we shall obtain; but he restraineth the promise, Whatsoever we shall ask according to his will.  
This therefore, is the right manner of praying, to pray according to his will, that commandeth this duty of us. We must crave of him such things as he alloweth, and not lust after the things that he hateth and forbiddeth. This being the rule of Prayer (that is shortly set down) doth direct us in all our supplications to seek to know his will, & then to submit ourselves unto it, if we would pray with fruit and profit. We see among men this order observed, that such as desire to obtain the favour and help of other, do frame themselves wholly unto their will. So ought it to be with us, if we would have God to respect us, and hear us, we must fashion ourselves according to his pleasure, otherwise we deceive ourselves, if we hope for any blessing at his hands. Now the will of God directing our prayers, consisteth in three things. First, that our bodies and souls be no otherwise settled, then becometh those that are to enter talk and communication with God. This the faithful declared, by lifting up their hands, by casting up the eyes, by bowing down the knees, and such other gestures, as testified the sequestering of all their thoughts from the earth and earthly cogitations, and the bringing of all their mind to the meditation of heaven and heavenly things. Secondly, we have need in prayer, of perseverance & continuance. We must not give over, and wax weary. It pleaseth the Lord oftentimes to defer to hear & to help us, not that he neglecteth us, or forgetteth us, or wisheth our hurt, but to exercise our Faith by delaying. Wherefore all rash presumption ought to be far from us, which dareth to prescribe unto God, either the time, or the manner of our deliverance, and of granting our requests. It is our duty to wait patiently upon the Lord, and to refer unto him the means and manner of helping of us. The woman of Canaan 
n Math. 15, 22.  is a notable example to teach us to continue in prayer, even then when we seem to have the repulse and denial. The Widow in the Gospel is a 
o Luke 18, 1, 2  worthy precedent to this purpose, to move us to this perseverance, and not to give over. Lastly, we must beware, that we ask no more than God giveth us leave to ask in his word. We must require those things that are fitting us to crave, and beseeming God to grant. Many men never consider these things, but are rash and heady in their petitions, regarding neither what he in goodness and justice can give, neither what is profitable for themselves to receive. Some crave riches to spend in lust and riot: other wish for strength to be revenged of their enemies, 
p Rom. 12, 21  whom they ought to receive with goodness. Others are not ashamed to ask foul and filthy things, which one would blush to ask of a mortal man, which the Heathen 
q Pers. Satyr. 2.  themselves have condemned. These are the causes why our prayers are not heard, because we ask amiss, and do not submit our wills to his will. Our wills are carnal and corrupt: his will is pure and holy, and the rule of all righteousness.  

The 3. thing required in prayer.  The third point to be observed in prayer, is, that it proceed from an humble and contrite heart. If pride do compass us as a Chain, and an high conceit of ourselves possess us, we are deceived if we suppose to obtain any thing at the hands of God. A proud Beggar is hated of God, and scorned of men. There can nothing be seen more deformed and despised, than a poor man that is proud. There is nothing can worse sort together, than a proud heart, and a beggars purse. God evermore resisteth the proud, and giveth grace unto the humble and lowly. The Prophet David declareth this Psal. 51, 16, 17. Thou desirest no Sacrifice, though I would give it: thou delightest not in  Offerings. The Sacrifices of God are a contrite spirit, a contrite and a broken heart, O Lord, thou wilt not despise. We must learn therefore truly to feel our own poverty and misery: let us consider that we need all things that we ask, and so join an earnest and fervent affection and desire of obtaining. Indeed, we cannot always have a like feeling, but we must always strive against deadness of heart, and dullness of spirit▪ Let us shake off all vainglory and pride, and give all the glory to God, as the poor Publican did in the Gospel. Thus have the faithful done, 
r Psal. 143, 2. Dan. 6, 17. Esay 64, 5. jer. 14, 7.  as appeareth in David, Daniel, Esay, jeremy. We must not be like the proud Pharisee, 
s Luke 16, 11.  that stood upon his own righteousness, and condemned other of wickedness and profaneness. Let us also come with Repentance, not only craving pardon for sins past, and making an humble Confession of faults present, but desiring grace to be strengthened in time to come.  
Lastly, let not our prayer be a lip-labour for form and fashion sake, but earnest and fervent. When Saneherib invaded judah, and besieged the strong Cities, and thought to win them for himself, Hezekiah and the Prophet Esay with him 
t 2 Chr. 32, 20  cried to heaven. Thus doth the Prophet jeremy speak, 
u Lam. 2, 19  Arise, cry in the night; in the beginning of the Watches, pour out thine heart like water before the face of the Lord lift up thine hands toward him, etc. Hereunto accordeth the Apostle, Rom. 8, 26, 27. The spirit helpeth our infirmities, for we know not how to pray as we ought: but the spirit itself maketh request for us with sights, which cannot be expressed: but he that searcheth the hearts, knoweth what is the meaning of the spirit; for he maketh request for the Saints according to the will of God. Thus it appeareth out of the practice of the Prophets & Apostles, what kind of prayers God accepteth. True it is, they avail much, howbeit they must be fervent. Cold prayers turn into sin, and never bring with them any blessing. We will seem to draw near to God, and to honour him, howbeit it is only with our mouths and lips, which is a vain worshipping of him. We will needs call upon his name, but our prayers frieze between our teeth, and are uttered without zeal. These are they that pray, but it is in such sort, as if they never meant to speed. If a Child should crave any thing of his parents in that manner, they would take themselves to be abused.  

The fourth thing required in prayer.  The 4. thing expressed in the former description of prayer, is, that it must be put up in the name of Christ jesus. He is the Mediator of the new Testament, he standeth between the wrath of his Father & us; he maketh continual intercession for us. If then, we would have our prayers accepted, we must come in his name, he is the Highpriest of our profession, he offereth them up unto his Father, who accepteth them not for their worthiness, but for his worthiness; not for their merits, but for his merits; as we shall show farther in the Doctrine following. In his Name, did the Fathers come to the Throne of Grace, and presented their prayers before God, assuring themselves to be heard for his sake. This is manifest in the prayer that Daniel maketh, Chap. 9 17. Now therefore (O our God) hear the Prayer of thy servant, and his supplications, and cause thy face to shine upon thy Sanctuary that lieth waste, for the Lords sake. He acknowledgeth Christ jesus to be the heir and Lord of all things, in whom, and through whom God would accept his prayers. This we might farther 
s 1 Sam. 3, 21. 2 Sam. 7, 21.  show by other examples; yea, it is taught us by the mouth of Christ himself, 
t john 16, 23.  Verily, verily I say unto you, whatsoever ye sha●… ask the Father in my name, he will give it you. As no man can come to the Father, but by him, so no man can obtain any thing but by him. We cannot ask in our own name, 
u Ferus in joh. 16.  that is; for our own merits any thing: we ask and obtain in the name of Christ. By his name we must understand his incarnation, his passion, his death, his deserts, his intercession. For, as he that hath Christ, hath eternal life, because Christ is the way, the truth, and the life; so he that hath Christ, obtaineth all things, because he it is alone in whom the Father is well pleased. It is therefore a lawful and laudable custom of the true Church, to conclude and shut up their prayers in the name of Christ, declaring thereby, that their trust and confidence to be heard, standeth not in themselves, nor in any other than the Mediator between God and them. True it is, the Church of Rome useth this form, and endeth in his name, but this is no better than a mere mocking of Christ. For, albeit they add in the closing up of their prayers, Through our Lord jesus Christ; yet the substance of them is full of Idolatry, and the Saints are made Idols, and Christ a Mediator to bring us to them, which is as foul a dishonour, as if the eldest son, who is heir of all, should be used and employed to bring us into the favour of the servant of the house. So then, we must hold it as a principle of our Faith to direct us in our prayers, that they be not made in the name of any creature, but in the name and mediation of Christ alone. And hereby is discovered a manifest fault and palpable error of ignorant people. They power out many Prayers, and cry out oftentimes, Lord help me, Lord have mercy upon me, Thus do these poor and simple blind souls, rush upon the Lord, as it were into the Chamber of presence, without a guide: they know not the nature of God, that he is as well a most fearful judge, as a most merciful father: and they are ignorant of the Office of the Mediator, in whose name they should present their prayers to him. He that cometh in his own name, cometh in a wrong name; and he that cometh without Christ, departeth without fruit. He sprinkleth our prayers with the sweet Odours of his merits and mediation, without which, our prayers and our persons are abominable.  

The fift thing required in Prayer.  The fift and last thing required in Prayer is, that it must be made with assurance to be heard. Prayer is to be made in faith, whereby a man must have confidence that he shall obtain that which he hath asked. This affiance being wanting, maketh Prayer to be no prayer. Whosoever doubteth whether God will grant his requests or not, can never pray for any thing earnestly and effectually. This our Saviour teacheth, Mark 11, 24. Whatsoever ye desire when ye pray, believe that ye shall have it, and it shall be done unto you. None can have this persuasion to be heard, none can have this affiance, that God is both willing and able to help them, but the faithful, who have assurance that their sins are pardoned, and their persons reconciled unto God in Christ. Such as stand in doubt of this, can never believe any other promises revealed in the word, nor be sure that any of his prayers shall be heard. If any come and make any suit or supplication unto us, whom we know to doubt of our good will and meaning toward us, can we regard them, or accept of them? So they can by no means please God, that while they are praying, doubt of his good meaning, or Almighty power, and know not how he is affected and disposed toward them. For this cause the Apostle james directing us in the right course of prayer, commandeth that it be made in faith without doubting, james 1, 6, 7. Let him ask in Faith, and waver not: for he that wavereth, is like a wave of the Sea tossed of the wind, and carried away: neither let that man think that he shall receive any thing of the Lord. It is a great corruption of the flesh, and such as springeth from the bitter root of Infidelity, to imagine that God doth not, or will not regard our prayers, according to that saying of the Prophet, Psal. 10, 13. Wherefore doth the wicked contemn God? He saith in his heart, Thou wilt not regard. 
Objection  But here some may Object & say; How can we have this assurance, seeing many pray, and yet receive not; they ask, and obtain not. The Prophet David complaineth, 
y Psal. 22, 2.  O my God, I cry by day, but thou hearest not; and by night, but have no audience. And in another place, 
z 2 Sam. 12, 14  He prayed for the life of his child with great earnestness of spirit, with great humbleness of mind, with great anguish of hart, and yet he obtained not the life of his son that he desired, for the Child died. 
Answer.  I answer to this many ways. First, God doth sometimes defer to answer his servants, to make them cry more earnestly. We are made of a dull metal, we quickly wax weary in prayer; we must have some means to kindle our zeal. Now, it is a great error in the faithful, to think that GOD deceiveth us, because he delayeth us; it is the purpose of God to try us for the exercise of our faith, and the increase of our zeal.  
Secondly, men do sometimes pray that are profane, and lie in some grievous sin, that is unrepented of, which is as a thick cloud standing between the Lord and us, and as it were stopping his ears, that he cannot hear us: or as a bar that lieth in our way, that we cannot possibly come into the presence of God. True Repentance will scatter the Cloud, and remove the bar that is before us; but till sin be forsaken, 
a john 9, 31.  our Prayers cannot be granted. Many complain that they are not heard, and murmur that they spend their words as in the Wind; but they never consider what the cause is, and where the fault lieth, and how it is to be reform.  
Thirdly, they pray to satisfy their lusts, and do not ask such things as they ought to desire, according as the Apostle james upbraideth the jews to whom he wrote, 
b james 4, 3.  Ye ask and receive not, because ye ask amiss, that ye might lay the same out on your pleasures. It is not enough to crave good things, but we must ask them to a good end. If our purpose be evil, our Prayers cannot be good, our requests cannot be granted.  
Fourthly, we must pray for earthly things, with condition, so far as they may serve to the glory of God, and our own good: and therefore, we must refer ourselves wholly to his will and pleasure, as we are taught in the Lord's Prayer to say; Thy will be done. Spiritual Graces we may ask without exception, but earthly benefits with limitation.  
Lastly, God heareth our prayers two ways. First, when he granteth that thing which we ask. Thus he heard Isaac, Moses, Hezekiah, jehoshaphat, & others. Secondly, albeit God do not bestow upon us always those lawful things which we desire and demand, yet he heareth our prayers, and answereth our cries, when he giveth some thing proportionable to that we ask: As if we crave earthly blessings, he giveth us heavenly; and if we crave temporal things, he yieldeth eternal life; and if, instead of deliverance of us out of trouble, he giveth us strength and ability to bear trouble, and patience to endure under the cross without murmuring. Thus is Christ said to be 
c Heb. 5, 7.  heard in that which he feared, albeit he suffered death. He prayed that the Cup might pass from him, yet he was to drink of it; his Father had decreed it, he had undertaken it, and we were to be 
d 2 Cor. 12, 8, 9  redeemed by it. Notwithstanding, he was heard when God gave him strength to bear it, and sent an Angel to comfort him in his Agony, according to that he speaketh, john 11, 41, 42. Father I thank thee, because thou hast heard me, I know that thou hearest me always.  
So when Paul felt a prick in the Flesh, the Messenger of Satan to buffet him; for this thing he besought the Lord thrice, that it might Departed from him, and he said unto him, My Grace is sufficient for thee, for my power is made perfect through weakness. God did not hear him, and yet he did hear him. He requesteth one thing, and God granteth him another. He craveth freedom from tentation, but he is promised a supply of grace to be made able to overcome temptations. Thus it fareth with every one of us; we must consider what we ask, and how God heareth us. We must not think he forgetteth us, when he doth not feed our fancies, and answer our expectations: he knoweth what is best for us, and he will give us that which he seethe to be best for us.  

Use 2  Secondly, as this Doctrine sendeth us to school to learn what true prayer is, so it serveth to reprove three sorts of men. First, such as are grown to this height of profaneness, that they think it to be in vain to pray unto God. The faithful find by a blessed experience of God's favour, that nothing is more profitable unto them. They would rather leave any earthly Commodity, and lose their lives, then cease to call upon the Name of God. We see this in the example of Daniel, Chapter 6. 7, 8. when a Decree was confirmed, sealed, and published, according to the Law of the Medes and Persians, 
e Dan. 6, 7, 8.  which altereth not, That whosoever shall ask a petition of any God or Man for thirty days, save of the King, he should be cast into the Den of Lions. It might seem no great matter to forbear and abstain from prayer for so short a time, yet when Daniel understood, that the writing was passed and published, he went into his house, and his window being open in his Chamber toward jerusalem, he kneeled upon his Knees three times in a day, and prayed and praised his God, as he did aforetime.  
It is therefore a Testimony of a very profane and proud heart, not only not to pray, but to contemn and abhor it as an unclean thing, or as a superfluous and needless thing. Thus doth job bring in the ungodly speaking, who differ but one step from Atheists, the dearest and best beloved sons of the Devil, Chapt. 21. 
f job 21, 14, 15.  They say also unto GOD; Depart from us, for we desire not the knowledge of thy ways: Who is the Almighty, that we should serve him? And what profit should we have, if we should pray unto him? Ah, vile Wretches, whether will your blasphemous mouths reach? Will you thus be at defiance with the most high and Omnipotent GOD, and set yourselves against Heaven? Whereas we are so oftentimes alured and provoked to prayer, and have most gracious and precious promises added, that God will hear us? Shall we bid him battle (as if we were stronger than he) and say; If we cry unto him Day and Night, what do we gain, or what advantage shall grow unto us? Do not they prosper alike, that never have God in their minds, and they that frequent diligently and daily the house of Prayer? Who are more subject to troubles, than such as trouble themselves with the word of God, and study to keep his commandments? Wherefore, whether we pray, or not pray, all is one, all is alike, there is no difference, we lose our labour, we receive no profit. Thus do many speak, thus do 
g Eccles. 9, 2. Mal. 13, 14.  more think; the world is full of such vermin and venom. Against which most wicked imaginations, we must oppose the commandment of God willing us to pray, the promise of mercy, the examples of the faithful, which have been heard when they prayed. Secondly, this Doctrine reproveth such as go to Saints and Angels; from the Creator to the Creature, which is a great dishonour done to God, and a reproach to Christ. Were not he a foolish and sottish suppliant, that when the King's son offereth to speak for him to his father, would refuse to use his mediation, and go to one of his servants to entreat for him? Is it not meet that such a one should be said nay, and departed without his purpose? Even so, inasmuch as the father sendeth us unto his son, and the son calleth us to himself, what madness is it to run as well from the one, as from the other, to go from the son to the Saints; from him that can hear, to them that cannot help? Nay, as the Father is deprived of his Honour, and the son rob of his Office, so the Saints themselves are disgraced. If a man should set any of the Subjects down in the Chair of estate, and then bow down before him, and give him any of the Royalties of the King, were not this high Treason against the Prince, and extreme wrong to the Subject? Thus the case standeth between us, God, and the Saints. If we shall advance the Saints to so high a degree, as to pray unto them, which is proper unto God, and (as it were) the Prince's Regality; if they did see our impiety, they would blush at it, and be ashamed of it. The Apostle Peter would not suffer Cornelius 
h Acts 10, 25.  when he met him, to fall down at his feet and worship him. Paul and Barnabas rend their , 
i Act 14, 13, 14  when they saw jupiters' Priest bring Bulls with Garlands unto the gates of the City, to the end they might offer sacrifice unto them. Did they reject this service done unto them when they lived upon the earth, and shall we think they do now affect it, or would now accept of it? Away therefore, with the mediation of the Angels, who know not our hearts, nor hear our prayers. Away with the mediation of the Saints, who being now in heaven, are accepted of God, not for themselves, but for the precious merits of their Saviour Christ. I except not the blessed Virgin Mary his Mother, but as once she rejoiced in God her Saviour, so now she triumpheth in Christ her Redeemer, and is accepted through the deserts of her son. To conclude this point, let us remember the saying of the Apostle john, 
k 1 john 2, 1.  If any man sin, we have an Advocate with the Father, jesus Christ the righteous, and he is the reconciliation for our sins. Where we see, he joineth these two together, to be an Advocate, and to make reconciliation, and appropriateth them both to the person of Christ. If then, the Saints be our Advocates, that we should present our prayers unto them; they to Christ, and Christ to God; they must also make reconciliation for our sins, and appease the wrath of God the father, which is unpossible for them to do, and blasphemous for us to affirm. It is our duty therefore to repair & resort unto God the father through the merits of his son jesus Christ. The Prophet complaineth, 
l Psal. 20, 7.  That some trust in Chariots, & some in horses. So in time of trouble, some seek to Saints & Angels, 
m Levit. 19, 31 Esa. 8, 19 & 17 8. & 44, 17, 18  others fly to Witches & Idols, but we must remember the name of the Lord our God. But of this point we have spoken before more at large. Thirdly, it reproveth such as see the want of many blessings in themselves and others, & feel great judgements and public calamities upon themselves & others, and yet pray not at all to have the one bestowed, and the other removed. These are like to brute beasts, that roar & cry out for their prey when they want meat, but they never consider from whence they receive it; and as the swine that eat the Mast in the woods, but never look up to the tree from whence it falleth: or as the dog that biteth the stone that is cast at him, but looks not to the hand that threw it. So do these men; they can mourn and murmur when they sustain any loss, feel any plague, or find any want; but they have no knowledge to search out the cause or the means how God's blessings should be obtained, or his judgements be prevented. Hence it is, that the Prophets complain of this senselessness and want of feeling of God's mercy, and our own misery, as we see in Ezekiell, and in other places, 
n Ezek. 22, 30. Esay 59, 16. & 63, 5.  I sought for a Man among them, that should not make up the hedge, and stand in the gap before the Land, that I should not destroy it, but I found none. It is a vain thing for a Physician to know the Disease, and not to apply the Remedy; so likewise is it a great folly for us to know our own wants, and yet to want Wisdom to take a right course to redress the same. What deadness of heart hath entered into us, that we have forgotten the commandments of God, and cannot remember the examples of his servants that have obtained great things at his hands, and cannot be encouraged by his manifold and merciful promises that he hath made unto us? Let us then be provoked to this duty, and not be wanting unto ourselves, but respect our own good and benefit in seeking unto the Lord daily, in calling upon him early and late. The servants of Naaman reprove him, in that being commanded an easy and ready way to be cured and cleansed of his Leprosy, yet he hung back, and would not use the remedy, 
o 2 King. 5, 13.  If the Prophet (say they to their Master) had commanded thee a greater thing, wouldst thou not have done it? How much rather then, when he saith to thee, wash, and be clean? So may it be said to us, to shake off our drowsiness, and to work forwardness in us to practise this duty, If the Lord in our present wants should require at our hands any hard and difficult thing, ought we not to obey him, and to perform his Commandment? How much more then, when he respecteth our weakness, and saith only; Ask, and you shall have; seek, and ye shall find; knock, and it shall be opened unto you. We shall not need now to say in our own hearts, Who shall ascend into Heaven, or descend into the deep, to bring his blessings unto us from thence. The remedy is at hand, the means are near even in our mouth, and in our heart; this is the prayer of faith, which availeth much if it be fervent. It teacheth us the way to the Lords treasures, & to put our hand into his Coffers, to take such benefits as we want, and to put up the arrows of his wrath into his quiver, which he hath drawn against us, to shoot at us.  

Use 3.  Thirdly, from hence ariseth great comfort to all the faithful that call upon the name of God. For, are the prayers of good men available for our good? Do they procure blessings, and stay judgements? Then have we great cause to rejoice, and matter of great joy offered unto us in the diligent practice of this duty. We are assured, that the Lord will not defraud & deceive us, but give us those things that we desire, and he knoweth what we want. Is our Faith weak? He will strengthen us. Are we ignorant? He will instruct us. Do we want the Graces of his spirit? He will supply them. Is our Love cold? He will quicken it. Is our Repentance unperfect? He will perfect it. On the other side, are his judgements among us? He will remove them. Are we in distress? He will have mercy upon us. Do our sins trouble us? He will discharge us. Are we in sickness? He will restore us. 
p james 5, 13, 14.  Are we in any misery? He will deliver us. If the consideration of this gracious dealing of God, and the performance of his precious promises, do not put life into our dead hearts, and assure comfort to our feeble spirits, and raise us up when we are cast down: what weapon can be of sufficient force to pierce our hearts, and to drive us to the Conscionable practice of this duty? If we had not a blessed experience of God's goodness towards us, we should have the less sin to doubt thereof. But seeing there is no faithful Man or Woman, who hath not found the Lord ready to hear him in time of his need, and that we are compassed about with so great a Cloud of witnesses, let us comfort ourselves, and one another in these things, and be stirred up to call upon his name.  

Use 4  Lastly, are the Prayers of the faithful profitable to all things, and available to make us partakers of God's blessings, and to stop the course of his judgements? Then we must remember that it is our duty to praise his name when he hath heard our prayers, and granted our requests, either for ourselves, or our brethren. It is a note of an unthankful heart, to obtain a benefit, and not to acknowledge it; to receive a gift, and not to praise and commend the giver. This is it which the Apostle teacheth, 2. Cor. 1, 9, 10, 11. speaking of the afflictions which came upon him in Asia, whereby he was pressed out of measure, passing strength, so that he doubted altogether, even of life, We received the sentence of death in ourselves, because we should not trust in ourselves, but in God which raiseth the dead, who delivered us from so great a death, and doth deliver us; in whom we trust, that yet hereafter he will deliver us, so that ye labour together in Prayer for us, that for the gift bestowed upon us for many, thanks may be given by many persons for us. In which words he declareth, that as he had experience in the time past, of the mercy of God, in the deliverance which was given unto him: so he hopeth of the like assistance of his spirit, if that the Corinthians would be mindful of him in their prayers. Where we see, he ascribeth much to their Prayers, and yet, so much, as that he would have the glory of his deliverance to be given only to God, and thanks to be rendered unto him. A point worthy to be considered of us, and a duty needful to be performed by us. As he hath promised, and we have prayed: so when he hath paid, he is to be praised. Praise is comely, and well becometh the Saints of God, the want whereof, taketh away the comfort and sweet fruit of his blessings from us. It is a great offence to be unthankful unto men, but far greater to God, in whom we live, and move, and have our being. Wherefore, whensoever we have opened our mouths unto God, let us return the Calves of our lips unto him, and never show ourselves more ready to ask, than we are willing to praise and magnify the Lord, who hath granted that which we have asked. And hereby we may try ourselves, whether we be truly thankful unto him, or not.  
[I shall be freely given (or bestowed) upon you.] The Apostle in this place, useth a word derived from grace, so that it signifieth to be given by Grace. Thus the 
r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  word is taken in sundry places of the Scripture, as Rom. 8. If he have given us his own son, how should he not with him 
s Rom. 8, 32. 1 Cor. 2. 12. Gal. 3. 18.  give us all things else. And 1 Cor. 2. We have received the spirit which is of God, that we might know the things that are given to us of God. So likewise, Galath. 3. God gave the inheritance to Abraham by promise. The meaning of the Apostle is thus much in effect; the Prayers of the Saints shall prevail with God, and being offered up for my deliverance, shall not return to them without comfort, nor ascend to him without effect, nor concern me without effect. Notwithstanding, albeit they shall not go empty away, but have their full force and power, yet it is to be acknowledged and Learned, that they so obtain, as that my deliverance is to be wrought out by the free gift of his Grace, not by the merit and desert of your prayers.  

Doctrine 3. The gifts of God bestowed upon his servants, come from his free grace, not from our deserts.  From hence we learn, that the gifts of God bestowed upon his Servants, come from his free grace, not from our deserts; from his mercy, not from our merits: from his Goodness, not from our Worthiness. This is set down in the second Commandment of the Law, Exodus 20, 6. where the Lord promiseth eternal life unto the Keepers of the Commandments, yet they must not look to obtain it as a due desert, For he will show Mercy unto thousands to them that love him, and keep his Commandments. Faith is an excellent gift, and a notable means to bring us to eternal life, 
t john 3, 36.  For he that believeth in the Son hath eternal life, and he that obeyeth not the Son, shall not see life, but the wrath of GOD abideth on him.  
We see then, the necessity of having a lively Faith, because to believe in Christ, bringeth with it eternal life: yet it is not for the merit of our Faith, but for the Mercy of God, and the Merit of Christ apprehended by Faith, 
u Rom. 6, 23.  inasmuch as Eternal life is the free gift of God. The like we may say of Prayer, we have a comfortable promise, that if we ask, we shall receive; if we seek, we shall find; not because our Prayers do deserve acceptation: and therefore, when Daniel prayed unto God, he confesseth that 
x Dan. 9, 7, 8, 9  righteousness belongeth unto the Lord, but unto us open shame, because we have sinned against him. Whereby we gather, that although our prayers are not without effect, yet they prevail not by any excellency is sound in them, and therefore he saith; Compassion and forgiveness is in the Lord our God, albeit we have rebelled against him. Thus also we might particularly speak of all the good ordinances of God, and the good duties that proceed from us, as the saving hearing of the word, the fruitful receiving of the Sacraments, & such like holy exercises of our Religion: inasmuch as he doth accept them, and is well pleased in the performance of them, howbeit not through our worthiness that do perform them, but through his goodness that doth command them, through his mercy that doth approve them, through his promise that doth receive them, and through his liberality that doth reward them.  

Reason 1.  If we would know the Causes and Reasons why the Graces of God are freely bestowed upon us, and nothing given in our deserts; First, let us consider that all matter of boasting is taken from us, and God will have the glory of his own works, and the praise of his mercy. If he should take any thing of us, he should lose so much of his own glory, and we would be ready to ascribe our sanctification and salvation to our own selves. This doth the Apostle set down at large in sundry Epistles; for speaking of Abraham he saith, 
y Rom. 4, 2. and 23, 27.  If Abraham were justified by works, he hath wherein to rejoice, but not with God. And having showed before, that God accepteth of the faithful, making him just, and without blame, by imputing of Christ's righteousness unto him, he confirmeth it by the end of justification, which he maketh to be the glory of God, saying; Where is then the rejoicing? It is excluded. By what Law? Of Works; Nay, but by the Law of Faith. As if he should say; If we were justified, either by our own Works wholly & only, or partly by Faith, and partly by works, than the glory of our justification should be wholly given to ourselves, or at least not wholly given unto God. To this purpose he speaketh in the Epistle to the Ephesians, 
z Ephe. 2, 8, 9 & 1, 5, 6.  By grace are ye saved through Faith, and that not of yourselves; it is the gift of God, not of works, lest any man should boast himself. God will have the glory of our justification, he will be accounted and acknowledged to be the justifier and Saviour of us; he hath not left us to justify ourselves, nor to be our own saviours, as shall better appear afterward.  

Reason 2  Secondly, there are no such properties in any man's works, as that they cannot merit or proceed from any other fountain than Grace. Let us therefore see 
a What properties must be found in works to make them merritonous.  what properties are necessarily required in works, to make them merritorious. First, they must be done of a man of himself, & by himself: but we have nothing of our own to give him, but are most poor men and mere beggars, and can but pay God with his own. The works that are our own, are sufficient to deserve his wrath: but have no power at all to procure his favour. For in ourselves we are wretched and miserable, poor, naked, and destitute of all goodness, so that it is truly said by the Apostle Paul, 
b 1 Cor. 4, 7.  Who separateth thee? And what hast thou, that thou hast not received? If thou hast received it, why rejoicest thou, as though thou hadst not received it. Without him therefore we can do nothing: it is he that must work in us the will and the deed.  
Secondly, they must be such works as are not due unto him, they must not be due debt, they must come from our own free will, they must be such as God cannot justly challenge at our hands. But whatsoever we do, we do as poor debtor; nay, we are worse than poor debtor, we are miserable Bankrupts, we have nothing, we have less than nothing to pay. Our Saviour hath a worthy sentence to this purpose, Luke 17, 10. When ye have done all those things that are commanded you, say, we are unprofitable servants, we have done that which was our duty to do. And what could Adam do, and offer unto God in his innocency, but that which was his duty; and whereunto he was bound unto his Maker, for his Creation and other blessings bestowed upon him?  
Thirdly, the work must be done to the benefit and profit of him, from whom we look to be repaid. But our goodness and well-doing reacheth not to the Lord, Psal. 16. We may benefit men, but we cannot benefit our maker, from whom we have received life and limb, soul and body, & all that we have, but we can give him nothing. Now they that cannot give any thing to God, can deserve nothing from him: but we cannot give any thing to God, according to the saying of Paul, 
e Rom. 11, 35. 36.  Who hath given unto him first, and he shall be recompensed? For of him, and through him, and for him are all things, to him be glory for ever, Amen: therefore, it is evident that we cannot deserve.  
Fourthly, whatsoever is unperfect, cannot stand in the presence of the most just and perfect God: we must bring nothing before him, but that which is absolute, and able to bear and sustain his wrath. But all that we do offer, or can offer unto God, is maimed and unperfect: such are our best Works, our Prayers, our Meditations, our Hearing, so that our righteousness is like a 
f Esay 64, 6.  menstruous cloth. Whatsoever proceedeth from us, is foul and faulty, no man is able to satisfy the justice and rigour of the Law, according to that of the Apostle, 
g Rom. 3, 10, 12, 20.  There is none righteous, no not one; they have all gone out of the way, they have been made altogether unprofitable, there is none that doth good. no, not one; and therefore by the works of the Law shall no flesh be justified in his sight. We must all entreat for pardon and forgiveness of our evil Works, and not stand upon the perfection and sufficiency of our good works.  
Lastly, the work and the reward must be in proportion equal, for if the reward be more than the work, it is not a reward of desert, but a gift of good will. The Apostle saith, Rom. 8, I account that the afflictions of this present time, are not worthy of the glory, which shall be showed unto us. Thus then we reason; Nothing can deserve, but that which is equivalent to the thing deserved: but nothing that we can do, can equal or deserve the gifts, the least gift of God. So then, albeit we had somewhat to give, and that we were not as most naked and needy beggars; yet it cannot be compared or correspondent to that which we receive. For grace and glory are unvalewable and unmatchable, no price can purchase them, no money can buy them, no merits can match them. So then, whether we consider that GOD will have the glory of all his works, or that there is a great disproportion between Mercy and Merits; in both respects we conclude, that the gifts of GOD given unto his faithful servants, proceed from his free grace, not from our free will, so that they are not deserved of us, but bestowed upon us.  

Use 1.  This Doctrine being thoroughly strengthened, let us see what Uses may be grounded from thence. First, we learn from hence, that seeing God giveth not by desert, but of his mercy; that whatsoever we have obtained and received by any prayer, or other means from the hand of God, we must ascribe all to the glory and praise of his name, and acknowledge him to be the Author and giver. True it is, we are commanded to call upon the Lord, and to put up our suits and supplications unto him: and when we have prayed, and God hath heard our prayer, we must not think that we have well deserved to speed in our desires, and say; For my righteousness, & the strength of my Prayers, I have gotten this or that: but as we use the means, so we must acknowledge that God findeth such faults in our best prayers, that he might curse us, rather than bless us; and condemn us rather than hear us; and withal consider, that in hearing us, he respecteth more that which is in himself, than any thing that is in us, he is moved rather of his own mercy, than any absoluteness that he can see in our well-doing. Let us therefore meditate upon our own wants, and albeit we use those helps and Instruments that he hath appointed, yet let us give him all the glory to whom it is wholly due. When a great multitude of enemies came against jehoshaphat, he set himself to seek the Lord, and proclaimed a fast through out all judah, They asked counsel of the Lord, and prayed unto him: yet when God had given them the upper hand; they blessed not themselves, but the Lord; they praised not their own zeal, but his mercy; and they ascribed not the victory to their fasting and prayer, but to his favour and power: 
h 2 Chron. 20 26, 27.  For they assembled themselves in the Valley of Berachah, and there they blessed the Lord: then every Man of judah and Jerusalem returned with jehoshaphat their head, to go again to jerusalem with joy, for the Lord had made them to rejoice over their Enemies.  
The like we might say of Hezekiah. The example of the Prophet David is plentiful in this Argument, he oftentimes praiseth the Lord, because he had heard the voice of his petition, as Psal. 65. O God, 
i Psal. 65, 1, 2. and 98. 1. and 115, 1.  praise waiteth for thee in Zion, and unto thee shall the vow be performed, because thou hearest the Prayer, unto thee shall all flesh come. And Psal. 98. Sing unto the Lord a new song, for he hath done marvelous things: his right hand and his holy arm hath gotten him the victory. And Psal. 115. Not us, o Lord, not unto us, but unto thy Name give the glory, for thy loving mercy, and for thy truth's sake. And hereby we may discover a deep devise, a dangerous plot, and a deceitful policy of the Devil. He laboureth by all means to keep us from Prayer, he cannot abide that we should call upon the name of our God. He will tell us of 
k How Satan worketh to hinder us from praying.  the fearful Majesty of God to dismay us; he will suggest our own baseness and unworthiness to discourage us; he will object that others pray not at all, yet do well enough, & that they live in all abundance, and want nothing, yet are not so devout; he will tell us (to make us secure) that God knoweth whereof we have need before we ask, that he needeth not to be put in mind of his mercy, and that he cannot forget the covenant that he hath made with us. These are subtle baits to entrap us, and mighty stumbling blocks to trip us, and strong temptations to slay us, and by these he oftentimes prevaileth in the Children of disobedience. If he cannot obtain his purpose of us at the first, yet he will not give over, but follow us hard at the heels, till he hath subdued us; and mark our footsteps, till he hath ensnared us. He will say unto thee, when thou preparest thyself to pray, what needest thou pray at this time? Thou art now unfit; thou art without feeling; thou hast other business to go about, another time will serve as well, or better than this, when thou mayest be better fitted to this work. For if thou pray without feeling and zeal, thou sinnest, and thy prayer is abominable; wherefore take heed thou pray not, lest thou sin against God.  
Thus he prevailed with Saul, when the Priest brought the Ark of God to ask counsel of him what he should do, 
l 1 Sam. 14, 19  Saul said unto him, Withdraw thine hand: as if he should say; Let us pursue our enemies, I have no leisure to stand ask counsel of God. If he prevail with us, to neglect this duty at one time, he will take advantage of it, so that if he see us ready to pray afterward, he will allege, what needest thou pray yet? Thou omittedst it at such and such a time, and thou speddest well enough, thou hadst no evil or hurt by it, why then wilt thou now begin? It will but trouble thy Conscience to be always praying, it will hinder thy business, and cause thee to neglect thy calling: yea, when thou hast done all thou canst, thou shalt get nothing by it, but shalt make thyself a laughingstock, and a gazing-stock to the whole World; wherefore it were much better for thee to do as many other of thy good and honest Neighbours, that are not so curious and precise in these matters, who are beloved in the World, and look to come to heaven as well as thyself.  
Moreover, he will not forget to tell thee, that if thou betake thyself to this strict course of life, it will bring thee into many melancholy dumps, and so cast thee down, that thou shalt never be merry at the heart. This is the devils Logic and Language, or rather his sophistry and subtlety, and thus he doth discourse and dispute with us, to draw us away from this duty. For well doth he know, that prayer is a principal part of our spiritual Armour, whereby we are safe guarded from him, and all other enemies, and the most effectual means to kindle in us the saving and sanctified Graces of God's Spirit: and therefore when we cease praying, God will stay his hand from blessing us; he will withhold his graces from us; he will give us over into the power of our spiritual enemies, and renounce us from being in the number of his Children. 
How Satan poisoneth our prayers, to make them void.  But if he cannot thus far prevail with us, but that the conscience of God's commandment and our own duty, will stir us up to this practice: then he worketh in us another way, and creepeth upon us after another manner. He will after a sort close with us, and join in the acknowledgement of the necessity of daily exercising ourselves in making Prayer unto God: but withal, he will foist in a false finger, and tell us, that by devout Prayer we shall merit salvation, and that the more our Prayers are, the greater shall be our merits.  
Thus he mingleth and tempereth rank Poison with Prayer, so that albeit we use it, we do abuse it; so that it is all one as if we used it not. Thus he showeth himself to be ready at our Elbow, to puff us up with pride, and to tell us that we pray oftener than others, better than others, with greater feeling than others, with greater faith than others, with greater zeal and assurance than others. Thus he prevailed with the Pharise, mentioned in the Gospel, 
n Luke 18, 11 12.  he stood and prayed thus with himself; O God, I thank thee, that I am not as other men, Extortioners, unjust, Adulterers, or even as this Publican: I fast twice in the week, I give Tithe of all that ever I possess: 
o Math. 6, 5.  I love to pray in the Synagogues, and in the Corners of the streets: 
p Math. 23, 14  but under a colour of long Prayers they sought the praise of men, and the enriching of themselves, and therefore were to receive the greater damnation. And as in the former times of the Church, when he could not keep them any longer in Fornication and uncleanness (as if it were a thing indifferent) he taught chastity, thereby to destroy chastity; and under a false praise of single life brought in the detestation of marriage, and the practice of incontinency: so doth he persuade Prayer, thereby to overthrow Prayer. For to move to pray, thereby to merit and deserve, is to corrupt Prayer, and to make it of none effect. It is the duty of the Minister of God to preach the word, it hath the promise of blessing, and of great reward: but if he go about to persuade us, that we shall merit eternal life by our faithfulness in our Ministry, and by diligent instructing of the people committing to our charge, 
q Lib. de obitu Knoxi.  we must resist the subtle Serpent, and defy him, and deny his merits. It is the duty of all the godly that have this World's goods, to give alms to the poor, especially to the godly poor: but if he move us to give Alms, that we may get Heaven or gain the praise of men, we must strive against his tentation, and not suffer ourselves to be deluded by him. For this is as much as if he should say unto us, I would have thee pray, but thou shalt obtain nothing: I would have thee give alms, but thou shalt have no reward. Seeing then, we are subject to a double tentation of Satan (who goeth about like a roaring Lion seeking whom he may devour) so that he will (if it be possible) hinder us from Prayers, or (if he cannot) will corrupt them with his Leaven of merit: we must prepare to resist him 
r The means how to resist Satan in his temptations.  both ways. Whensoever he goeth about to stay us from praying unto our heavenly Father, we must resist him strong in faith, and oppose against him these Meditations. Let us remember Gods most holy commandment, to call upon him in the day 
s Psal. 50, 15.  of trouble, and that we are continually to watch and pray, 
t Luke 22, 40, 46.  lest we fall into tentation. We have together with the precept, a promise annexed for our comfort and greater encouragement to this duty, that he is near to all that call upon him; even to all that call upon him in truth; yea, the eyes of the Lord are upon the just, and his ears are open unto their prayers.  
Let us consider, that there is an absolute necessity of the invocation of his Name, and of craving his assistance, that we may be freed and delivered from the snares and assaults of the Devil, and that he would give us strength to overcome them, and not suffer us to be tempted above our power, but give a blessed issue of the tentation, that we may be made able to bear it. And as the necessity is great to call upon him daily, In whom we line and move, and have our being; so the profit thereof is no less; it bringeth a blessed experience and trial of God's goodness and mercy toward us: It increaseth his spiritual graces in us, and maketh us zealous in all good works: It obtaineth those things that we want, and removeth the judgements that hang over us, or are upon us. We have the examples of all the faithful, as a Cloud of Witnesses to incite us to this duty. And if we put forth our hands to take and use any of the Creatures or blessings of God without ask him leave, we are no better than thieves and Robbers. These and such like Motives, serve to kindle our zeal in Prayer, & to quench the fiery darts of the Devil which he casteth at us. If he go about to puff us up with pride, through an opinion meriting by any, even our best works of Prayer, or Preaching, or Almsdeeds, we must know that all our works are unperfect, and that the good things in us are his own gifts.  
Hence it is, that the Apostle saith of himself and all his labours; 
u 1 Cor. 15, 9, 10.  I am the least of the Apostles: by the Grace of God I am that I am, and his Grace which is in me, was not in vain. I laboured more abundantly than they all, yet not I, but the Grace of God which is with me. And in another place, 
x 1 Cor. 3, 7.  Neither is he that planteth any thing, neither he that watereth, but God that giveth the increase. Again, 
y 1 Cor. 4, 7.  What hast thou that thou hast not received? If thou hast received it, why boastest thou as though thou hadst not received it? It is a worthy saying set down by our Saviour, 
z Luke 17, 10.  When ye have done all those things which are commanded you, say; We are unprofitable Servants, we have done that which was our duty to do. Wherefore, we must labour in all our works to see our imperfections, to cast down ourselves in humility before the judgement seat of God, and to refer all things to his glory. The Apostle giveth this general rule; 
a 1 Cor. 10, 31  Whether ye eat, or drink, or whatsoever ye do, do all to the glory of God. And if in these ordinary and natural works, we must aim at that end as at a mark: how much more, in the Mysteries of our salvation, and the great keys of our Religion, ought we to give thanks unto God for blessing us with spiritual blessings in heavenly things? We are not able to inspire Grace into our barren hearts, it is the gift of God, and therefore he must be confessed the giver of every good giving and perfect gift, to the glory of his own Name. And for ourselves, let us in all duties of our obedience; Prayer, Alms, or whatsoever works approved of God, prepare ourselves to bring humble and broken hearts, freed from the Thorns of pride and vainglory.  
This is taught by David in the Psalm, 
b Psal. 51, 17.  The Sacrifices of God are a contrite Spirit: a contrite and a broken heart, o God, thou wilt not despise. The like we see, Esay 66. 
c Esay 66, 2.  To him will I look, saith the Lord, even to him that is poor and of a contrite spirit, and trembleth at my words. And thus was the practice of Daniel in his Prayer, 
d Dan. 9, 18.  O Lord, incline thine ear, open thine eyes, and behold our desolations: for we do not present our supplications before thee for our own righteousness, but for thy great tender mercies. This humility shall appear to be in us, if we refer the end of all our actions to the honour of God, and make that to be the scope. Let the principal end be the glory of God: the next, the salvation of our Souls: the third, the edification of our Brethren in Christ jesus. Let us cause our light so to shine before men, that they may glorify our Father which is in Heaven: and then let us follow those things which concern peace, and wherewith one may edify another.  

Use 2.  Secondly, as by the free bestowing of the graces of God, we are taught to give him all possible praise, so it taketh away all opinion of the merits of works, wherein proud flesh is ready to trust. For to place Merit and justification in our own works, is to raze down a chief Foundation and principal Pillar of Christian Religion; both because thereby we abolish Grace, and renounce salvation by Christ, and make every man a Saviour to himself, and so exclude salvation by Christ: all which are shameful Heresies and horrible blasphemies, and detestable abominations. As many as seek to be justified by the Law, are fallen from Grace. Therefore the Apostle Paul saith, Rom. 11. There is a remnant according to the election of Grace, 
e Rom. 11, 5, 6  and if it be of Grace, it is no more of works, or else were Grace no more Grace: but if it be of works, it is no more Grace, or else were work no more work. This serveth to confute the Romish Doctrine, & giveth us just cause to come out from among them, and to make a separation from them, as being no true Church of God. For in as much as they take away the foundation and chief pillars whereupon the house of God standeth, they pull it down and bring it to ruin. We see how they exclude Grace, and bring in merit. They establish a twofold kind of Merit, and both of them (as they understand them) plants of their own setting, but mere Strangers in the Garden of the Scriptures, and therefore shall fall; according to the Doctrine of Christ, who saith; 
f Math. 15, 13  Every Plant which mine heavenly Father hath not planted, shall be rooted up. One sort is the 
g A twofold merit taught in the Church of Rome.  merit of the person; the other, is the merit of the work. The merit of the person, they make to be a dignity in the person, wheredy he is esteemed worthy of eternal life; and this they say is found in Infants dying after Baptism, who, though they want the merit of good works, yet they want not the merit of their persons, by which they receive the Kingdom of heaven. The merit of the work, is a Dignity or excellency in the work in itself, whereby it is fitted and enabled to deserve life everlasting. Hence it is that they teach, that the work and the deed are meritorious two ways; first, by Covenant, because God hath made a promise of reward unto them. Secondly, by their own Dignity, because Christ hath merited, that our works should merit. A strange opinion, and a strange language and manner of speaking, never heard of in the Book of God. As for us, we renounce all personal merits; that is, all merits within the person of any mere man: also all merits of works done by any mere man whatsoever. The true merit whereby we look for the favour of God and life everlasting, is to be found in the person and works of Christ alone, who is the treasury and storehouse of all our merits.  

Objection.  But here some man might object and say; The promise of reward is made to them that believe and work, therefore our works do merit: for merit and reward be Relatives. 
Answer.  I answer, there is a double reward; one of merit, the other of Mercy. Every good work, be it never so little, done in Faith, done to the glory of God, done in that manner that he commandeth, shall be rewarded, but the reward is not given for the worthiness of the work, but through the liberality of him that hath promised. Hence it is, that eternal life is called an Inheritance. The obedient Child hath promise from his Father to be his Heir, and to inherit his Lands, Goods, and Possessions, after his decease; yet not for his obedience sake, but because his Father loveth him, and in kindness and compassion preferreth him before others. Let it suffice us, to have the Kingdom of Heaven as a free inheritance, and not dream as Hirelings, that we shall have it as an hire and Wages of our work, for than we shall be deceived of our hope and expectation. It is a vain confidence to set up such an high price of our works, as thereby to make them able to buy Heaven. These men do know, neither the weakness of their own strength, nor the unworthiness of their own works, nor the wretchedness of their own persons, nor the excellency of God's Graces, nor the praise of his glory, whereof he is jealous, which he will not give to any other. They are like to Simon Magus, 
h Acts 8, 18.  who offered to buy the gifts of God for his Money, as a purchase: or like to the 
i Math. 6, 7.  Heathen, that look to be heard for their much babbling sake: or like to Servants that do all for their hire. So these Merit-mongers will have no Heaven, except they may have it as their hire, and as a pennyworth for their penny; they will not be indebted unto God, nor beholding unto him for it. As for us, we value not our good works at so high a rate, we know their imperfections, we crave eternal life as a Son's portion, and an inheritance freely promised unto us, and freely bestowed upon us.  
Indeed, it is the will and pleasure of God, that we should labour and bring forth good works, to express our thankfulness to him that hath adopted us for his Children; and after our labour, receive the inheritance: yet we cannot deserve it by our obedience, and we have a better claim unto it, by being Sons, then working as Servants. We confess, that the reward shall be given of bounty, not of necessity; by gift, not by debt; by promise, not by desert; by God's acceptation, not through our perfection. As for the Papists, that glory in their own works, let them take heed they do not deceive themselves, and whilst they rob God of his honour, let them beware they do not rob themselves, and deprive themselves of the honour promised to the Saints: and whilst they challenge and lay claim to everlasting life, as to the Wages of Servants, let them in time look to themselves, lest they be denied the Inheritance that belongeth unto Sons.  

Use 3.  Lastly, seeing all God's gifts come from him to us, of Grace and Mercy; It is our duty above all things to desire Mercy, and to crave the free gifts of God. The Children of God, whensoever they presented themselves into his presence; they have stripped themselves of all things; they have renounced all privileges of the flesh; they have acknowledged their own unworthiness, and have craved nothing but his favour, and to be satisfied with his Image. This we see in the Prophet David, Psal. 6. 
k Psal. 6, 3. 6. & 63, 3, 4, 5.  My Soul is sore troubled, but Lord, how long wilt thou delay? Return (o Lord) deliver my Soul, save me for thy mercy's sake. He desireth nothing but of Mercy, he pleadeth nothing but favour; he standeth not upon his own righteousness; he willeth not God to respect him according to his own worthiness. Again, Psal. 63. Thy loving kindness is better than life, therefore my lips shall praise thee: thus will I magnify thee all my life, and lift up mine hands in thine Name: my Soul shall be satisfied as with Marrow and fatness, and my mouth shall praise thee with joyful lips: Where he preferreth the goodness of God before all things in Heaven and Earth, whiles he advanceth it above life; signifying thereby, that his life could not be pleasant unto him, and that he would not wish to live without it. What is more desired than life? Yet he preferreth the loving kindness of God before it. So in another place, 
l Psa. 130, 3, 4.  If thou (o Lord) straightly markest iniquities, o Lord, who shall stand? But mercy is with thee, that thou mayst be feared. Likewise the Church in the Lamentations of jeremy, confesseth as much, chapped. 3. It is the 
m Lam. 3, 22.  lords mercies that we are not consumed, because his compassions fail not. In all which places we see, that the godly sue for pardon, and cry out for mercy. If they desire any blessing, they ask it of favour: If they crave to have any judgement removed, they crave it of mercy: and they esteem his grace above their own lives, or any earthly thing that they can desire. We must acknowledge that it is of his mere mercy that we live, and move, and have our being. It is our duty to praise his name daily for his great mercies toward us, which are infinite for measure and continuance. If he accept us, it skilleth not greatly though men reject us, and condemn us. If his wrath be kindled against us, and his loving countenance be turned from us, what is it that can delight us, who is it that can comfort us? We see by many & sundry examples in our Brethren, that have been cast down through the multitude and grievousness of their sins, and an apprehension of the heavy wrath of God, and a withdrawing of his favour for a season from them, albeit they have had Riches, Friends, Lands, Prosperity, and outward peace, yet none of these could Minister comfort unto them, so long as God's countenance was hidden from them, as the Sun covered in a Cloud. But when once he appeared in mercy and goodness to them again, their bones and bowels have been refreshed, according to the words of the Prophet in the Psalm, 
n Psal. 4, 6, 7.  If thou, Lord, lift up thy countenance upon me, thou shalt give me more joy of hart than they have had, when their Wheat & their Wine did abound. Labour therefore, by all means to feel his favour; use all means to obtain it, employ thyself diligently to keep it, and to continue it toward thee, that in thy life it may be with thee, and in death it may not departed from thee.   

23 There salute thee Epaphras my fellow-prisoner in Christ jesus.  
24 Marchus, Aristarchus, Demas, and Luke my fellow-helpers.  

The order of the words.  Hitherto, we have handled the chief matter touching this Epistle, containing his suit for Onesimus, and his commandment to prepare him lodging. Now followeth the Conclusion and shutting up of the Epistle, consisting in certain salutations, which are of two sorts; either from others, or from himself. The salutation from others is in these two Verses: the salutation from himself is in the Verse following. In these Verses he saluteth Philemon in the name of five persons which were famous and well known in the Church, and of great authority and credit above many others. This salutation as it was very honourable unto him, so also it carried with it great weight and moment to effect his principal purpose with more easiness. For seeing he joineth with him His Fellow-prisoner, and Fellow-helpers in this suit, that he might the better obtain his request, so that they all put up as it were with one voice and consent the same petition, Philemon could not but consider, that it was a very unseemly and unworthy thing to reject so many suppliants in so reasonable a cause. So then, the sum of these words is this, Epaphras, Marcus, Aristarchus, Demas, and Luke do salute thee. The first man is described by an adjoined property, my Fellow-Prisoner; which is declared by the cause, For jesus Christ. The rest that are here named, have one common adjoint as a title of honour ascribed unto them when he calleth them his Fellow-helpers.  

The meaning of the words.  Thus much touching the Order and Method. Now, let us see the meaning and Interpretation of the words. By [Saluting] in this place, we are to understand, to use all kind and courteous speaking, and to wish all peace and prosperity of soul and body, which are fruits of that Brotherly Love that ought to be among all the Saints. Thus did the faithful pray one for another. In this salutation he nameth five persons. In the first place, he rangeth Epaphras, a Citizen of the same City with Philemon and his Countryman, as appeareth in the Epistle to the Colossians, chap. 4. Epaphras 
o Col. 4, 12.  the Servant of Christ, which is one of you, Saluteth you, and always striveth for you in prayers, that ye may stand perfect and full in all she will of God. This man had been the Teacher of the Church at Colosse, and had converted them to the faith of Christ, as we read in the same Epistle, Cham 1. 
p Colos. 1, 7.  As ye also learned of Epaphras our dear fellow servant, which is for you a faithful Minister of Christ. It seemeth he was an Evangelist, who succeeded in the labours of the Apostles, but now being at Rome, he was put in prison, and here saluteth Philemon as a Fellow-prisoner of Paul, not for any wickedness and crime that he had committed, but for the Testimony of Christ, and for preaching the Gospel, and therefore is called not Caesar's prisoner, but Christ's Prisoner. Whereby it appeareth, that this Epaphras was falsely accused by the enemies of the Gospel, and therefore brought unto Rome, and put in hold.  
Secondly, he nameth Marcus, who is mentioned also in other places of the Scripture, who was Cousin to Barnabas, and the son of that Marie, who was wont to give entertainment to the Disciples at jerusalem; yea, such was her godliness, that she made her house as an Inn to lodge the poor Saints, and as a public Temple for the people of God to meet together to pray unto him, and to praise his name. This appeareth, Col. 4, 10. Marcus saluteth thee Barnabas Cousin, touching whom ye received Commandments, if he come unto you, receive him. So▪ when Peter was delivered out of prison, it is said, 
q Acts. 12, 12.  He came to the house of Marry the Mother of john, whose surname was Mark, where many were gathered together in Prayer.  
Thirdly, he saluteth Philemon in the name of Aristarchus, of whom also mention is made in the Epistle to the Colossians, and there likewise he is called Paul's prisoner, 
r Colos. 4, 10.  Aristarchus my Prison-fellow saluteth you. As they embraced one Faith, and believed in one Christ, so they suffered for one cause, and were Companions in affliction?  
Fourthly, he nameth Demas, who at this time was a constant Confesser of the truth, and a zealous follower of the Gospel, but afterward he started back from the Doctrine of Christ, forsook the fellowship of Paul, & embraced this present world, as the Apostle complaineth of him afterward, as we see, 2 Tim. 4, 10. Demas hath forsaken me, and hath embraced this present world, and is departed unto Thessalonica.  
Lastly, he reckoneth up Luke, to wit, the Evangelist, who came to Rome as a Companion with Paul, as we read, Acts 28, 14. and is named in the Epistle to the Colossians, 
s Colos. 4, 14.  Luke the beloved Physician greeteth you. He was a Physician by profession, and after his conversion he accompanied Paul in his greatest dangers. Of these men here described, we might speak much, and handle their lives at large, 
t Centu. 1. lib. 2. cap. 10. & castig. & addit. in lib. 2. centu. 1.  but this is done by others, and this may suffice for the Interpretation of these verses.  
We heard in the beginning of this Epistle, that Paul joined Timothy to him, as a joint Writer thereof, and directeth it to others, beside to Philemon, that they might be means and Mediators unto him; so in the winding up of the Epistle, he hath mustered together many others: by all which, he setteth upon Philemon, as it were, with an Army of Intercessers and Advocates, to soften and overcome his grieved and offended mind, and to incline him to mercy and compassion.  

The time when this Epistle written.  Moreover, this salutation giveth us some direction of the time when this Epistle was written. Touching the which time, there is some difference among the learned. Some are of opinion, that this Epistle was written after the second that he wrote to Timothy, and this reason is rendered, because in that Epistle it appeareth, that Timothy and Mark were not with him, and he willeth them to make speed to come unto him, 
z 2 Tim. 4, 9, 11.  Only Luke is with me: Take Mark and bring him with thee, for he is profitable unto me to Minister. But in this Epistle it is evident, that these men were come unto him. Seeing therefore, there he sendeth for them, and here they are found to be with him, it should seem that this Epistle is Written after the other.  
This is the Reason urged 
a Illyr. in argum. huius Epistol.  by many, which seemeth to be of great force to persuade. But if we diligently mark it, and thoroughly consider of it, we shall find it to be too weak to bear the weight of this conclusion. For this present Epistle, as also that to the Colossians was written when he was first taken; the second to Timothy, when he was taken the second time. For Paul having appealed to Caesar from the partial dealing of the High-Priests, and the cruel persecution of his own nation, was brought to Rome in the beginning of Nero's reign, about the third or fourth year thereof. Now it is evident and known to all, that Nero in the five first years, was one of the most mild and merciful Princes; and as in his last years, he exceeded all men in Tyranny and Cruelty, so in his first, 
b Sueto. in Neron.  he passed all his predecessors in Mercy and Gentleness. In the beginning of his Empire, Paul pleaded his cause before him, and was delivered out of prison, and let go whether he would. But the rage of the enemies of the Gospel being endless, he was taken again about the end of Nero's reign, who waxed mad against Christian Religion, at which time he wrote the latter Epistle to Timothy, wherein he foretelleth the approaching of his death, and the time of his dissolution, 
c 2 Tim. 4, 6.  I am now ready to be offered, and the time of my departing is at hand. Thus much touching the time when this Epistle was written.  

General Observations pointed out in these verses.  Now, let us point out some general Observations out of these Verses that might be enlarged, and farther stood upon, if time would serve. First, we see the Apostle setteth down a salutation proceeding from others: which teacheth that salutations are an ordinary means ordained of God to nourish and cherish mutual love, and that union and conjunction which the members of Christ's body have one with another, who are only in body, & in regard of bodily presence severed one from another in this present life; whereas in heart they are joined together, and shall be hereafter both in soul and body.  
Secondly, albeit the Apostle were a prisoner for the faiths sake, yet God doth not leave him alone, he hath A Fellow-prisoner joined with him, and many Fellow-helpers added unto him. And albeit he delighteth not himself in the imprisonment of another, but could rather wish him delivered, as appeareth by his words to Agrippa (who said he was almost persuaded to become a Christian,) 
d Acts 26, 28, 29.  I would to God, that not only thou, but also all that hear me to day, were both almost and altogether such as I am, except these bonds: yet notwithstanding the Company of the Godly is gracious and comfortable both in prosperity, and in adversity, both in prison, and out of prison. Thus it is set down by Luke, Acts 16, 25. when Paul was whipped and imprisoned, and his feet made fast in the stocks, he had Silas joined with him, and they two spent the night in praying and praising God together, teaching & admonishing themselves in Psalms and Hymns, and spiritual songs, singing with a grace in their hearts to the Lord, so that the prisoners heard them. Thus we see the endless Mercy of God, towards his afflicted and distressed Servants, he raiseth them up some comfort, and some Comforters, verifying the promise made to his Church, If I depart, I will send the Comforter unto you. He knoweth our infirmities, he seethe how ready we are to yield and slide back: & therefore as he strengtheneth us by others, so he maketh us means to strengthen others.  
Thirdly, he calleth Epaphras a prisoner of Christ, as he also had called himself before in the beginning of this Epistle. The reason is, because he had preached Christ. Hereby we learn, that persecutions oftentimes follow the sincere preaching of the Gospel; not that it is the property of the Gospel, but the cause is the malice of such as will not embrace and receive the Gospel; and therefore, they hate and persecute those that believe in Christ, and give entertainment to the Gospel. This is it our Saviour teacheth, Mat. 10, 34, 35. Think not that I am come to send peace into the earth, I came not to send peace, but the sword: for I am come to set a Man at variance against his Father, and the Daughter against the Mother, etc. and a man's enemies shall be they of his own household.  
To this purpose he speaketh in another place, 
g Luke 12, 49.  I am come to put fire on the earth, and what is my desire, if it be already kindled? The Gospel is the proper cause of peace among the godly, so it is the occasion of great trouble among the wicked. They are therefore much deceived, that make the Gospel the cause of all division and hurly-burlies that are in the World. When any troubles arise, the preaching of the Gospel is accused to breed them, but this is a false imputation. The true cause, is the malice of Satan, and the fury of his Instruments, that cannot abide the Light of the Truth to shine among them. So then, let us not think it a strange thing, when we see such stirs and tumults arise, but Arm ourselves with Patience; Learn to be Wise as Serpents, and Innocent as Doves, and condemn those that are the authors and beginners of those broils and contentions.  
Fourthly, observe the Titles that he giveth unto our Lord and Saviour, he describeth him by two Names; First, he calleth him Christ; then, he calleth him jesus. Christ, signifieth as much as Anointed; jesus, importeth as much as a Saviour, who was so called, 
h Math. 1, 21.  because he saveth his people from their sins. From whence, observe that Christ is the King, the Prophet, and the Priest of his Church, to govern us, to teach us, to Redeem us, to save us. This is his Office, for these Ends and Uses he was anointed of the Father with the Oil of Gladness above his fellows. This serveth to our great good, and the benefit of it is communicated unto us; he maketh us 
i revel. 1, 6.  Kings and Priests to God his Father; he armeth us with power and strength against sin, the Flesh, the World, the Devil; and maketh us able to overcome them: through him we have access to the father, and may boldly appear in his sight, and offer up our Prayers with assurance, 
k Rom. 12, 1.  Yea he enableth us to offer up ourselves, our souls, and bodies, an holy, lively, and acceptable Sacrifice unto him, which is our reasonable serving of him: he doth instruct us in the will of his Father, enlighten us in the knowledge of the truth, and maketh us (as it were) his Household Disciples and Scholars, to reveal unto us all things needful for our salvation. Let us therefore confess him to be the only son of God, perfect God, and perfect Man, 
l 1 Tim. 2, 5.  the sole Mediator between God and Man, and let us acknowledge no other Saviour able to Redeem and ransom us, to pay so great a price, and to deliver us from so great wrath and destruction. If we make other Mediators, and set up other saviours, we renounce the Mediation of Christ, and Salvation purchased by Christ. This pierceth the very Marrow, and entereth into the bowels of the Romish Religion, which setteth up other Mediators, and consequently establisheth a false Christ of their own, which indeed is no Christ, no jesus, no Saviour, no Redeemer?  
Fiftly, observe with me, that speaking of Marcus, Aristarchus, Demas, & Luke, he calleth them his fellow-helpers; whereby he putteth the Ministers of the Gospel, and all the Children of God in mind, to be helpers to the truth, and to further the preaching and propagation of the Gospel by all possible means that God hath enabled them. For this cause, the Apostle commendeth many of the faithful, Rom. 16, 3, 9 Greet Aquila and Priscilla my fellow-helpers in Christ jesus. We must do all for the truth, and nothing against the truth.  
This reproveth those that employ their wits, and bestow their strength, to hinder the truth, and the professors thereof. These have no part nor fellowship in the Ministration, nor in the sound profession of the Gospel, but are professed enemies to the faith of Christ. Moreover, this shall Minister unspeakable comfort unto us, to consider that we have been helpers to the truth, and furtherers of the Faith which is in Christ jesus, we shall leave a good Name behind us, and receive and incorruptible Crown of eternal Glory.  
Lastly, note with me, that when Paul wrote this Epistle, he was at Rome, and he joineth with him sundry others, which were the chief and principal, whose very names might carry some credit and authority to persuade Philemon in this matter which he undertook; yet in all this Epistle we have no mention of Peter, who is supposed to have lived there, to have died there, to have been Bishop there five and twenty years. He joineth to himself so many Assistants as he could, to obtain his suit. He writeth (as we heard before, from Rome) to have Onesimus pardoned, and he useth the name of Timothy to that purpose; why is Peter here forgotten? Why doth he not join him with himself in the same Epistle, if he had been resident at Rome, as a good Bishop ought to have been? Again, we see he specifieth many by name, Marcus, Aristarchus, Demas, and Luke: but we have no mention of Peter. And it is said, that Mark was the Disciple of Peter, and by his Commandment wrote his Gospel: was it fit to name the Disciple, and to forget the Master? to remember the members, and to forget the Head? To express meaner persons, and to omit the principal? Besides, he calleth these men his fellow-helpers; Paul was as the Master-workman and chief builder, they were his helpers and partners in the business. Was not Peter also one of his brethren, and either a fellow-prisoner, or a fellow-helper in the Gospel? Wherefore then is he concealed? Observe with me from hence, and by Conference of many other Scriptures, 
n Peter's being at Rome is uncertain.  that Peter's being at Rome, is an uncertain opinion, and an ungrounded assertion.  
It was by composition agreed upon between Paul and Peter, 
o Gal. 2, 9  that Peter should preach to the jews, and Paul to the Gentiles; how then could Peter sit as bishop at Rome? Or if he preached to the jews at Rome, how cometh it to pass that the christian religion was strange, & in a manner unknown unto them when Paul came to Rome, as appeareth in the end of the Acts of the Apostles, where they say unto him, 
p Acts 28. 22  We will hear of thee what thou thinkest, for as concerning this Sect, we know that every where it is spoken against. Again, when Paul wrote to the Romans', he willeth them to salute many particularly, and by name, both men and women: but he maketh no mention at all of Peter, which no doubt he would have done, if he had at that time also been at Rome. Furthermore, the Apostle Wrote many of his Epistles from the City of Rome (as we showed in the beginning of this Epistle) as for example; to the Galathians, Ephesians, Colossians, Phillippians, to Timothy, this to Philemon, and that other Epistle unto the Hebrews, (if it were his) and from thence, he sendeth many salutations, in the Name of many, that remained at Rome: Among whom, Peter is never mentioned, but his name and being there, is overpassed. Lastly, the Apostle testifieth, that while he was called forth to give an account of his Faith, 
p 2 Tim. 4, 16.  All did forsake him, and none assisted him: wherefore, either Peter was not then at Rome, or if he were, he did shamefully forsake him. Thus than we conclude from these and such like Circumstances, that it cannot be gathered out of the holy Scriptures, that Peter was ever at Rome. Whereby we learn, that the Popish Religion is a doubtful and uncertain religion; their Faith is uncertain; their Hope is uncertain, their Heaven is uncertain. For, the supremacy of the Pope, and subjection to him, is made a fundamental point of Religion, and the believing of it necessary to salvation. Bellarmine a Cardinal of Rome, 
q De Ecclesia militant, lib. 3. cap. 2.  defining the Church, maketh it to be a Company of men, professing the faith, and partaking of the Sacraments, under the jurisdiction of the Bishop of Rome, so that such as hold no Pope, are judged and censured to build upon a false foundation, and therefore to be no true Churches, no sound Catholics, no right Christians.  
The chief Controversy between us and the Papists, is, for the Pope's Monarchy and Authority over the Universal Church, which is maintained by many of them, as a material point, and necessary for every one to hold that looketh to be saved. Which is an Opinion both absurd, and ridiculous, and unreasonable. The Church Triumphant in Heaven, is not subject to the Pope of Rome. The Church of the Old-Testament, was never subject to the Pope of Rome. The Church of the New-Testament, which was when Christ lived upon the earth, was not subject to the Pope of Rome. The Primitive Church, that was in the days of the Apostles, was not subject to the Pope of Rome. For during all this time, there was no Pope of Rome at all, and yet there was (during all this time) a Church; or else they must say, that the Triumphant Church, the jewish Church, and the Christian Church, are no Churches at all.  
Moreover, the necessity of subjecting every soul to this supposed supremacy, and pretended primacy, doth blot out of the number of Churches; the East-Churches, and the South-Churches, and leaveth only the Roman Church, to whom the Title lest of all belongeth, or at least, as little, as to any of the rest. Besides, at the death of every Pope, and in every vacancy of that Sea (which sometimes hath been no small time) the Church should fail and fall: for how should the faithful then be subject to the Bishop of Rome, when there is no bishop of Rome at all in the World. Furthermore, when there falleth out a Schism, so that there are two or three Popes that are together by the ears for the Popedom and Prelacy, the people are uncertain to which of them to cleave, and whether of them to obey.  
Lastly, it is false, that the members of the Church must be subject to the Pope, seeing he is no better, nor no other, then that Antichrist which the Scripture hath foreshowed; time hath discovered; and the faithful have felt and suffered. Thus than we have seen, that howsoever the Romanists make it a principal matter of faith, to put our heads under the Pope's Girdle, to bow our knees, to kiss his holy feet, and to fear the Thunderbolts of his wrath, yet all his jurisdiction is beside the Scriptures; nay contrary to the Scriptures: seeing Peter's Byshopprick and being at Rome is very uncertain. To say no more: If then it be uncertain whether Peter were ever at Rome, than it must also be uncertain, whether he were Bishop of Rome; and if it be uncertain whether he were ever Bishop of Rome, than it must also be uncertain whether the Pope be Bishop of Rome, and his successor in that Sea; and if the Pope's succession and Dominion over the Church be uncertain, his Triple Crown shaketh, and beginneth to totter: all which weighty burdens, do hang by a twines-thred of Peter's being at Rome, which hath no footstep or foundation in the Scriptures. True it is, we dare not directly and peremptorily say, that he was never at Rome; we know how hard a thing it is to prove a negative, yet it is more likely and probable, that he was never there, then that he was ever there; the Scriptures being judges. Who would willingly travail in a blind and uncertain way, where he cannot be assured whether he go right or wrong? But such is the journey that the popish passengers enter into, they walk in unknown paths, and tread the Mazes of many doubtful steps.  
The Popish Writers cannot agree 
r Bellar. lib. 2. cap. 6. the pont Roma.  in what year Peter came to Rome: One hath assigned one time; Another, pointeth unto another time: They agree 
s Onuph. in Annot. post petr.  not how many years he stayed there, when he departed from thence, how long he sat 
t Bellar. de pontiff. Rom. lib. 2. cap. 5.  Bishop there, who succeeded in his place immediately after him; whether Clement, or Linus, or Cletus, or Anacletus. It is made of absolute necessity by them to receive the Saeraments; yet by their Doctrine, no man can certainly know, whether he be partakers of them, or not, inasmuch as they teach, that all standeth upon the Priest's intention, which can be known to none but to God and himself. Thus we see, how weak and woeful a Religion the Romish Religion is, and upon what silly and sandy foundations it resteth. Let us leave these uncertain by paths, and tread in the beaten way of the Scripture, which cannot deceive: let us build our faith upon the rock which cannot be shaken, and forsake that Church that goeth a way she knoweth not, and leadeth her Children she knoweth not whether, and teacheth them to receive she knoweth not what, and believeth those things which she cannot prove. Thus much for the general Observations.  
[There salute thee Epaphras my Fellow-prisoner, etc.] These Verses do contain mutual salutations, with kind and Christian wishes one toward another. This is the winding up of the whole matter, wherein he reporteth the friendly greetings of the faithful which they sent to Philemon. This we see to be very common in the beginning of every Epistle. 
Doctrine 1. Courteous speeches, & loving salutations, are beseeming the servants of God.  From hence we learn, that courteous speeches, and friendly salutations, are to be used of one Christian toward another, whether present or absent. All kind and courteous dealing aught to be showed mutually toward each other. When Melchizedek met Abraham, he blessed him, Gen. 14. When the Angel came unto Gideon, he saluted him thus, 
t judg. 6, 12.  The Lord be with thee, thou valiant man.. When Boaz in harvest time came among his Reapers, 
u Ruth. 2, 4.  he said unto them, The Lord be with you; and they answered him, The Lord bless thee; that is, so soon as he saw the Labourers that reaped his fields, he began kindly to salute them, and to wish them well: they likewise returned the like answer back again (as an Echo) unto him.  
The Angel Gabriel being sent of God unto the Virgin Marie, he said unto her, Luke 1, 28. Hail, thou that art freely beloved: the Lord is with thee, blessed art thou amongst Women. When Christ sent out his Apostles, and gave them Commission to preach to the lost Sheep of the house of Israel, and afterward, appointed seventy Disciples to second their Labours, he willed them to salute the places whether they came, 
x Math. 10. 11, 12. with Luke 10, 5.  Into whatsoever City or Town ye shall come, inquire who is worthy in it, and there abide till ye go thence: and when ye come into an house, salute the same, and first say, Peace be to this house. That which Christ commandeth his Disciples, himself practiseth toward his Disciples; for when he appeared to his Disciples after his resurrection, 
y john 20, 21.  he said, Peace be unto you. The Apostle writing to the Romans', spendeth the greatest part of the sixteenth Chapter in Salutations & Commendations sent too and fro among the Saints. Thus he concludeth another of his Epistles, 
z 2 Cor. 13, 11 12.  Finally (Brethren) far ye well: be perfect, be of good comfort, be of one mind, live in peace, and the God of Love and Peace shall be with you: greet one another with an holy kiss; all the Saints salute you. All these examples teach us this as an undoubted truth, that the use of kind and courteous speeches are beseeming the servants of God, and becometh their profession.  

Reason 1.  We shall not need to seek far to find out the true causes and reasons of this Doctrine. First, our well wishing one to another is a fruit of our love, and a means to maintain and continue love among us. To this purpose the Apostle Peter, doth command, not only that they should salute one another, but such as they loved, and such as loved them, Chap. 5. 
a 1 Pet 5, 14.  Greet ye one another with the kiss of love. If we would maintain love, we must wisely and carefully entertain such helps as may further us in the performance of that duty, whereof this that now we speak off is one: so that we are to express our inward love by outward tokens, to the end it may be seen and appear unto others.  

Reason 2  Secondly, our salutations are remembrances of our care and good affections toward these whom we greet well. It is a sign that we are not forgetful of them, but do greatly regard and respect them. This doth the Apostle Paul signify, Colos. 4, 12. Epaphras the servant of Christ, which is one of you, 
b Col. 4, 12.  saluteth you, and always striveth for you in prayers, that ye may stand perfect and full in all the will of God. Where we see, he joineth these two things together, as depending one upon the other, his saluting of them, and his praying for them.  

Reason 3.  Lastly, to desire the good of others from the heart, is both a fruit of the spirit, and a good sign and testimony to our own selves that we are chosen of God to eternal life. To this purpose the Apostle numbering up many notable fruits of the spirit, maketh mention 
c Gal 5, 22.  of Love, Peace, Gentleness, Goodness, meekness, Long Suffering. And in another place, he exhorteth them 
d Col. 3, 12.  as the elect of God, holy, and beloved, to put on the bowels of mercies, Kindness, Humbleness of mind, Meekness, Long-Suffering, Forbearing one another, and forgiving one another. So then, if we shall consider that courteous speeches are tokens of love, remembrances of our affection, fruits of the spirit, and testimonies of our election, we may conclude, that it is the duty of one Church to wish well to another, and of one Christian to speak kindly to another.  
We have heard the Doctrine confirmed, but before we come to the uses that arise from hence, it shall not be amiss briefly to answer an Objection or two that may stand in our way, which may seem to restrain and forbidden that which here is commanded and allowed. 
Objection 1.  We read in the book of the Kings, that when Ellisha sent his servant Gehazi to the Shunamites house, 
e 2. King. 4, 29. Luke. 10, 4.  he bade him if he met any, not to salute him: and if any man saluted him, he should answer him nothing. And when Christ sent out his disciples to preach, he gave them the same charge, and willed them to Salute no man by the way. Where the duty which is here approved, may seem there to be reproved. 
Answer.  I answer, the drift and scope of those places is to be considered, and not the bare words to be urged. The intent of the Prophet speaking to his servant, and of Christ to his Disciples, is to enjoin those persons to omit for that time the practice of duties of common courtesy and civility, so far forth as they might stay or any way delay the performance of weightier affairs enjoined unto them. We must therefore understand the meaning of them comparatively, as if it had been said: Rather than you should any way hinder the quick dispatch and speedy practice of that business which is laid upon you, speak to no man in the way. So then, the meaning of the places is not simply and absolutely to forbid men to salute others, but so far to require the omitting of it, as it should be a let and an impediment unto them in doing their duties.  

Objection 2.  Secondly, we read in the Apostle john, in his second Epistle, 
f 2 john 10.  If there come any, and bring not this Doctrine, receive him not to house, neither bid him God speed: for he that biddeth him God speed, is partaker of his evil. Hear again seemeth to be another prohibition, contrary to the precept and Injunction in this place. 
Answer:  I answer, this place doth not forbid salutations & courtesy of man to man, but familiarity and acquaintance with Heretics, even such joining and closing with them, as may seem to give the least applause and approbation to their bad proceed, and wicked opinions. Thus much of the losing of these knots, and answering the Objections that seem to contradict the Doctrine taught out of this place. Now let us handle the Uses.  

Use 1  First, we learn, that courtesy, with civil, gentle, friendly, & soft speeches, are to be entertained of the servants of God. This is it which Solomon teacheth in sundry places of the proverbs, 
g Prou. 15, 1. & 25, 15.  A soft answer putteth away wrath, but grievous words stir up anger. And Cham 25. A Prince is pacified by staying of anger, and a soft tongue breaketh the bones. This is the commandment that the Apostle giveth, 
h Ephes. 4, 32  Be ye courteous one to another, and tender-hearted. This is the commendation of Gideon, against the rage of the Ephraemites, that were grievously incensed, and sharply set against him; he answered them mildly and gently, 
i judges 8, 3.  and thereby their spirits abated towards him. The like we see in Abigail, when David's wrath was kindled against her husband and household, she pacified him by her loving and lowly answer, 
k 1 Sam. 25, 32  so that he blessed God that sent her, and her that counseled him, and her counsel that restrained him from shedding blood. A fire is soon quenched by water, and anger is soon appeased by gentleness. Let us plant this in the Garden of our hearts, and learn to give good speeches one to another, and show a friendly Countenance (even to them that wrong us, and abuse us) without any purpose or desire to revenge.  
This is a Virtue hard to be found in these days among the sons of men, they cannot speak well one of another. This gentleness that teacheth us to deal courteously toward each other, is thinly sown in the furrows of our hearts. Wherefore, we must know that humanity and courteous dealing are not (as some imagine) excluded from Christians, as if nothing should be in them, but rigour and austerity. Indeed they are to deal roughly and rigorously with wilful and wicked men, that are offensive and unruly, but we must be gentle, meek, and lowly toward such as are willing to be instructed. Hence than it appeareth, that our common forms of salutation are commendable, both practised by word of mouth, and used in writing, standing upon the warrant of God's word, and example of the faithful. Let us therefore accustom our tongues to civility, to blessing, & wishing all good one to another. This becometh our profession, and witnesseth to all the world, that we are of pure conversation.  

Use 2.  Secondly, this Doctrine serveth for reproof of divers and sundry abuses that are too rife and common among us. It seemeth a light and ridiculous thing to many, to salute, and to be saluted, but it is of great force, and availeth much to the obtaining and getting of good will. It is a point of courtesy and humanity to salute others, and to pray for them. Let no man say these are very small and slender matters to be spoken of, and stood upon. We must acknowledge that our obedience is to be showed even in the least, and not in the greatest matters only. And a true Christian is to be seen and known, when he will yield in the practice of lesser points, and such as are not of greatest importance. Wherefore, seeing every Christian must thus behave himself, it reproveth divers sorts of men.  
First, such as are so strongly possessed, and rankely overgrown with malice and revenge, that they neither will salute such as they meet, nor answer such as salute them. These men are dainty of their speech, and as sparing of their words, as if every word of their mouth were worth a wedge of Gold. Hence it is, that many stand upon terms of their reputation, and look to have others bend unto them; they say, 
k Some pinch courtesy, who shall begin to speak and salute first.  Why should I salute him first? Or wherefore should I begin to speak unto him? Shall I yield myself or bring myself under him to be made his Footstool? I will not stoop or bow down: he hath first wronged me, let him therefore first seek to be reconciled: and if I should speak to him, I know he will not answer me, nor look toward me. These are goodly pretences and colourable shift to maintain Hatred, Displeasure, and privy Grudge one against another, and cause us to pinch courtesy who shall begin to deal courteously one with another. But art thou resolved, that thou wilt not begin first, and as it were break the ye, but wait until another begin to salute thee? Thou must consider that the very Publicans and Sinners do the same, as our Saviour teacheth Math. 5, 46, 47. 
l Mat. 5. 46, 47.  If ye love them which love you, what reward shall ye have? Do not the Publicans even the same? And if ye be friendly to your Brethren only, what singular thing do ye? Do not even the Publicans likewise? Wilt thou not yield and give place first? Be constant, and settled, and unmovable in a good thing: but in keeping an old grudge or a new displeasure, a goodman ought not to be stubborn and obstinate to continue therein for ever. Dost thou think it a shame and reproach to thee, to change thy mind. Who doth so esteem and judge? Doth God? No, he accounteth it thy greatest honour to yield to that which he commandeth. Do the godly among whom thou livest? No, thou shalt rejoice them, and give good example to other, and and heap coals of fire upon their heads whom thou hast offended, and give a sound testimony of thy unfeigned love to thy brother that hath offended thee. Hath he hurt thee first, and done thee wrong? Be it so: he hath done evil, every man will confess it, no man will deny it, no man can defend it. Do thou good to him again for his evil, and provoke him by thy example, and do that which becometh thee, without looking wherein he faileth.  
Let us seek to be like our Heavenly Father, who maketh his Sun to arise upon the evil and good: and sendeth Rain on the just and unjust. It is a common thing in such as are rich and mighty, to pass by the poor, and never or seldom vouchsafe them a word of their mouth which costeth them nothing. It is a praise and commendation to be honourable, yet humble. A proud heart testified by a scornful eye and a silent tongue, is to be reproved, wheresoever and in whomsoever it be found. On the other side, it is a great encouragement to men of the lower sort, when such as are great and mighty in the world, do kindly salute them, and friendly speak unto them: they are greatly affected at it, they are moved to love them, and stirred up to be cheerful in well doing, when they see they are regarded, and not despised, or accounted base in their eyes, nor respected as their Footstool.  
Secondly, such as are reproved make an outward show of the performance of this duty, but inwardly are as far, and sometimes farther from the right practice of it then the former. These are such as are true Christians in name, but not in deed: in show, but not in substance; in word, but not in heart. These have Charity in their lips, but enmity in their souls. They speak of peace, but they nourish hatred. A man would judge them to be the flower of courtesy, and to have all couplements of humanity in them, and yet notwithstanding, all this is but a mask and vizard to colour their hypocrisy. These are a most vile and wicked kind of men, that have sweet and sugared tongues, but malicious and envious hearts, and full of venom. This we see in joab, 
m 2 Sam. 3, 27. and 20. 9  who took Abner aside in the Gate to speak with him peaceably, and smote him under the fift rib, that he died: and likewise he dealt with Amasa, he said to him, Art thou in health my Brother, and took him by the Beard with the right hand, to kiss him: but with the other hand he smote him with the sword, and shed out his bowels to the ground. The like salutation we see in judas, who had given the multitude that came with swords and staves from the High-Priests and Elders of the people, a Token, saying, 
n Mat, 26, 48. 49.  Whomsoever I shall kiss, that is he, lay hold on him: and forthwith he came to jesus and said, God save thee Master, and kissed him. Thus he betrayed the son of man with a kiss.  
We must have our words and hearts go together, and not one wander and stray from the other. We must not have our words softer than Oil, & hide swords and spears within us. This is cruel and deceitful dealing; this is far from true Christianity; this is far from that plain and simple dealing that aught to be in us. Such men are the most dangerous and pernicious enemies that are, they are hardly known, and therefore hardly avoided. One of these false hearted Brethren, is worse than an hundred open & professed adversaries. A pit which is covered, so that thou canst not see it, is more likely to work thy hurt, and cause thee to fall into it, then that which is manifest to be seen. Let us therefore remember, that our words be always seasoned and accompanied with truth. Let our mouth speak as the heart thinketh; and let us take heed of lying, cogging, cozening, glozing, smoothing, and dissembling, which are the works of the devil, & the fruits of the flesh, and the badges of Hypocrites.  
Thirdly, as we have heard that they are to be reproved, that disdain to speak to others; and such as are content to use friendly greetings in word, but their hearts go not with them: so likewise, such are condemned as use unkind and uncourteous speeches; nay foul and unclean, ungodly and profane communication. This the Apostle teacheth, Ephes, 4. 
o Ephe. 4, 31.  Let all bitterness and anger, and wrath, crying, and evil speaking be put away from you, with all maliciousness. Such was the snappish answer of Cain, 
p Gen. 4, 9  Am I my Brother's keeper? So for this cause Nabell being a churlish & currish man, 
q 1 Sam. 25, 10, 11.  is concluded to be a fool and a wicked man.  
This uncivil & bitter dealing, is a great sign, and a certain note of an unregenerate and carnal man. Let us beware of all railing & rotten speeches. The mouth is the Messenger of the heart, and from the abundance of the heart, the mouth speaketh. A filthy tongue, argueth a filthy heart: an unbridled tongue, a licentious heart. A poisoned tongue, that casteth out banning and cursing, doth manifest a cursed and corrupt heart. The tongue that raveth and rageth beyond all measure, and belcheth out blasphemies, and vomiteth out pocky and plaguy speech (as it were) the overcharging of a loathsome stomach, doth show (be it spoken with reverence) a pocky and plaguy heart.  
It is a shame almost to speak those things, I will not say which these men do in secret, but which they speak openly, publicly, evidently. And yet (alas) how common a thing is it (when men and women are a little heated and provoked) to wish all evil to fall upon the persons of their brethren and their Cattle; nay sometimes upon their own wives, their own children, their own Servants, their own cattle, crying out a vengeance on them, a plague of God to come upon them, a Murrain take them, the Devil of hell go with thee, and such like; which come from an uncircumcised mouth, nay from an uncircumcised and unregenerate. Neither, let any allege for the excuse of their cursed and wretched speeches, It is a custom they have gotten, but that they mind and mean no such thing, whatsoever they speak; for first, this is a cursed custom: and a custom in sinning, the greater it is, the worse it is. The more thou dost accustom thy tongue unto it, the harder it is to be left. Our Saviour teacheth, 
r Mat. 12, 35. 36.  that A good man out of the good Treasure of his heart bringeth forth good things: and an evil man out of an evil Treasure bringeth forth evil thing: But I say unto you, that of every idle word that men shall speak, they shall give account thereof at the day of judgement. If then we must reckon and account at the end of the World and of our life for idle words; what madness is it for us to cast out and disgorge blasphemous, wicked, and cursed speeches, which will bring upon us horrible plagues and heavy punishments to be suffered in hell fire? Hence it is, that Christ saith in the words following, 
s Verse. 37.  By thy words thou shalt be justified, and by thy words thou shalt be condemned. Hereunto the Apostle james agreeth, 
t jam. 1. 26.  Chap. 1. If any man among you seemeth Religious, and refraineth not his tongue, but deceiveth his own heart, this man's Religion is vain. Neither let them say, they think not evil, they mean not as they speak: for this doth not take away the evil, but rather increase it, in as much as they add sin unto sin, hypocrisy to impiety; as it were drunkenness unto thirst. Let such acquaint their hearts with blessiing, not with cursing: and strive against their corruptions which are grown to an head and have gotten a custom in them, remembering the saying of the Prophet, Psal. 109. 
u Psal. 109, 17, 18.  As he loved Cursing, so shall it come unto him: and as he loved not blessing, so shall it be far from him: as he clothed himself with Cursing like a raiment, so shall it come into his Bowels like water, and like Oil into his Bones. Let us therefore all of us put in practise the precept of the Apostle, 
x Ephe. 4, 29.  Let no corrupt communication proceed out of your mouths, but that which is good, to the use of edifying, that it may minister grace unto the hearers. Where he declareth, that corrupt speech should be to the ear, as unsavoury meat to the stomach. A rotten Sheep is known by his bleating, so is an unregenerate heart by his words. Wherefore as the taste abhorreth rotten meat, so should our minds loath and detest rotten and unreverent talk.  

Use 3.  Lastly, seeing we are taught to use all gentle and courteous communication, and all loving salutations and well-wishings one toward another; this teacheth us, that we must all diligently study and practise the government of the tongue, to order it aright and in due manner. This is a worthy study, it is an hard study, it is a profitable study. Hence it is, that the Prophet saith, 
y Psal. 34, 12, 13.  Psal. 34. What man is he that desireth life, and loveth long days for to see good? Keep thy tongue from evil, and thy lips that they speak no guile. To this purpose he speaketh in another Psalm, 
z Psal. 39, 1.  I thought, I will take heed to my ways, that I sin not with my tongue, I will keep my mouth bridled, while the wicked is in my fight. The difficulty and hardness of this study, the Apostle james signifieth and setteth down, when he calleth the tongue a world of wickedness, and an unruly evil, 
a jam. 3, 7, 8.  Chap. 3. The whole nature of Beasts and of Birds, and of creeping things, and things of the Sea, is tamed and hath been tamed by the nature of man: but the tongue can no man tame. The profit of this study, together with the hardness, is noted by the same Apostle in the same Chap. 
b jam. 3, 2.  If any man sin not in word, he is a perfect man, and able to bridle all the body.  
Now because it is so excellent and difficult a study to guide and govern the tongue aright, we must know, that there is an Art and Science thereof to be learned, and diverse rules and precepts to be observed; that we may know when to speak, and when to hold our peace. There is no Art whatsoever attained unto, without knowledge, practice, and experience. The first lesson that we must learn in this study, is, to crave of God his assisting grace, that may make this labour easy, and the work pleasant unto us: without which, we shall find it unpossible to hold in the Rains of our unruly and untamed tongues.  
Hence it is that the Prophet saith; 
c Psal. 141, 3.  Set a watch (o Lord) before my mouth, and keep the door of my lips: Declaring thereby, that of ourselves we are not able to govern our tongues. And again he saith elsewhere; 
d Psal. 51, 17.  O Lord, open thou my lips, and my mouth shall show forth thy praise. If God do not open our mouths, we can never order our tongues as we ought. Before we speak, we must diligently consider what we speak, and to what end. The Wiseman telleth us, 
e Prou. 18, 13.  That he which answereth a matter before he hear it, it is folly and shame to him.  
To this purpose the Apostle teacheth us, To be slow to speak, and swift to hear. This virtue appeared notably in Elihu, job 32. Who waited till job had spoken, for they were more ancient in years than he. In our speaking, we must be careful that our words be gracious, and seasoned with wisdom, truth, reverence, modesty, meekness, and sobriety, as it were with Salt, which are contrary to the foolish, rotten, and graceless talk that aboundeth in our days; wherein men are grown to be very Beasts, 
f Ro. 3, 13, 14.  Their Throat is an open Sepulchre, they use their tongues to deceit, the Poison of Asps is under their Lips, their Mouth is full of cursing and bitterness. Nay, the venom and Poison of their tongues, is worse than the poison of Serpents: and yet they would think themselves greatly wronged if they should be charged to be as a Brood of Adders, and a Generation of Vipers. For who knoweth not that the Serpent cannot hurt a man, except he be present to see him and bite him: but such as have not learned to rule the tongue that is unruly, and to govern it from breaking out into ungodly and cursed speaking (which is the devils Language) do hurt men as well absent as present; as well far off, as near at hand; as much when they are from them, as when they are with them. The holy use of the tongue is the 
g Esay 19, 18.  language of Canaan, which we must all covet to speak, that it may be ordered according to the Word and will of GOD. But when the tongue, which is an excellent Member, given unto us of God to praise and glorify his Name, is abused, 
h james 3, 6.  it is kindled by the fire of Hell; according to the saying of the Apostle james, Chapter 3. The Tongue is Fire; yea, a World of wickedness: so is the Tongue set among our members, that it defileth the whole body, and setteth on fire the course of Nature, and it is set on Fire of Hell. This he setteth forth more at large in the words following, and exhorteth us, that the harder it is to rule the tongue, the more care we should use in the government of it, and apply it to the honour of God, and the good of our Neighbour.  
Hence it is, that he reproveth those that one while are blessing, another while are cursing with it, blowing sometimes hot, and sometimes cold, sometimes praying to God, and anon railing at, and reviling their brethren; 
i jam. 3, 10, 11  Therewith (saith he) bless we GOD, even the Father; and therewith curse we Men, which are made after the similitude of GOD: out of one mouth proceedeth blessing and cursing: my Brethren, these things ought not to so to be. Doth a Fountain send forth out of one place sweet Water and Bitter? etc. Let us then use such meekness and moderation in our speech, as that we do not break out into Choler: let our answers be soft and mild, that anger be not kindled, nor increased, nor continued. If any shall revile us, and rage against us, our duty is to bless, and not to rail. This is the Commandment of Christ, 
k Math. 5, 44.  I say unto you, love your Enemies, bless them that curse you, do good to them that hate you, and pray for them that hurt you and persecute you, etc. Thus doth the Apostle Peter speak, 
l 1 Pet. 3, 8, 9  Love as Brethren: be pitiful, be courteous, not rendering evil for evil, neither rebuke for rebuke: but contrariwise bless, knowing that ye are thereunto called, that ye should be heirs of blessing. If the least occasion of strife and contention arise among men, it cannot be decided; nay, nor heard without such bitter taunts & reproaches, as ought not to be, nor to break out among Brethren. We ought to be of a patiented Nature, and follow the example of God, who beareth with us al. The Apostle Jude affirmeth, 
m Jude 9  That Michael the Archangel, when he strove against the Devil, and disputed about the body of Moses, durst not blame him with cursed speaking, but said; The Lord rebuke thee. Where we see, that the Archangel abstained from all railing, having to do with the Devil, the greatest enemy of God and his people. Be it, that we have to deal with bad men, and such as are notoriously evil, yet we must not take liberty to ourselves to use reviling speeches, to brawl, and contend, seeing the Angel would not do it, and he would not do it against a worse adversary than we have, or can have any. We must commit revenge unto God, who hath said; Vengeance is mine, I will repay.  
[Marcus, Aristarchus, etc.] Touching Mark mentioned in this place, we have spoken already, and declared out of the Acts of the Apostles, that he was a jew of the circumcision, and called to be an Evangelist, 
n Euseb. lib. 3. cap. 39  who also wrote one of the Gospels as he had learned of Peter. It appeareth, that his Parents were well acquainted with the Apostles, and received them into their house; whereby it came to pass, that Mark himself was converted to the Faith, and endued with the gifts of the Holy-Ghost, so that he was chosen to be a Fellow-helper unto them, and travailed with them into divers parts of the World. True it is, he did at one time forsake Paul in Pamphilia, and shrunk in his shoulders from the trouble: yet notwithstanding this weakness, he ceased not afterward to labour in the preaching and propagation of the Gospel; 
o Acts 15, 38  and albeit Paul would not take him with him into their company, Who went not with them to the work, yet Barnabas took him, and sailed unto Cyprus. He was present with the Apostles at the first and famous Council holden at Jerusalem, and heard the matters debated and disputed among them. We see here in this place, and other places of the Scripture, that he had reconciled himself to Paul, and blotted out the infamy of his backwardness and backsliding; and therefore he is accepted again among them, so that they gave unto him the right hand of fellowship.  

Doctrine 2. We must not utterly cast off the weak, but show our compassion toward them.  From hence we learn (this Scripture being compared with other) that it is required of us to have a care and compassion toward the weak, not utterly to cast off such as have fallen and failed in any duty. When we see any not so constant in the truth as they ought, and we desire, we must not by and by shake them off, or stand aloof from them, but rather strengthen and encourage them, and make much of them. This practice is commanded unto us in sundry places. The Apostle exhorteth hereunto; 
p Ro. 14, 1, 10  Him that is weak in the Faith receive unto you, but not for Controversies of disputations: Why dost thou condemn thy Brother, or why dost thou despise thy Brother? And in another place of the same Epistle, 
q Rom. 15, 1.  We which are strong, aught to bear the infirmities of the weak, and not to please ourselves. To this purpose he writeth to the Thessalonians, 
r Thes. 5, 14.  We desire you, Brethren, admonish them that are out of order: comfort the feeble-minded: bear with the weak: be patiented toward all men. To these Commandments, we may add sundry examples of the faithful, that have given us an example to follow. But first let us see the most perfect example of all, the example of Christ jesus our Lord, of whom it was prophesied thus; 
s Math. 12, 20 and 11, 28. Esay 42, 3.  A bruised Reed shall he not break, and smoking flax shall he not quench, till he bring forth judgement unto victory. This appeareth, in his loving calling of all unto him that are weary and heavy laden, promising to ease them, and refresh them: so that he refused not the company of Publicans and Sinners. When Aquila and Priscilla had heard Apollo's, who was weak in knowledge, 
t Acts 18, 26  They took him unto them, and expounded unto him the way of God more perfectly. The like we see in Paul toward the incestuous Corinthian, whom he would have received again into the bosom of the Church, and admitted into the company and society of the faithful. All which commandments and examples do evidently prove unto us this truth, that such as are weak in the faith are not to be cast off, but rather cherished and encouraged.  

Reason 1.  See the farther confirmation here of by force of reason drawn from the nature of God, from the members of the Church, from the person of such as are weak. First, if we consider the gracious and merciful dealing of God toward such as err of frailty and infirmity, that he is both willing and able to strengthen and confirm them, we shall be put in mind thereby of our own duty. The Apostle writing to the Romans Chap. 14. and exhorting them not to shun, but to take into their company him that is weak in the faith, giveth this as a reason, 
u Rom. 14, 4.  He shallbe established, for God is able too make him stand. If then, God will establish them, we must make much of them: and if he will make them stand, we must not thrust them down.  

Reason 2  Secondly, it is required of all the members of the Church to have a special care not only of the strong, but also of the feeble parts. We see how it standeth in the members of our body, 
x 1 Cor. 12, 21  The eye cannot say unto the hand, I have no need of thee: nor the head again to the feet, I have no need of you: yea, much rather those members of the body which seem to be more feeble, are necessary, etc. Now as it is in the natural body, that the chief members have a care of the least, so it ought to be in the mystical body, wherein the faithful should have the same care one for another. Add hereunto that we are commanded to exhort and admonish one another, according as we see them to have need.  

Reason 3.  Thirdly, we must take heed least by our rigorous and austere dealing, the weak brother be discouraged and driven from the faith. It is no wisdom to lay a great and heavy load upon the back of a weak Beast, lest his back be broken, and the burden miscarry, and the Master be disappointed. To this purpose it is, that the Apostle, persuading the Corinthians to take unto them the incestuous person whom they had put out from among them, saith: 
y 2 Cor. 2, 7, 8  Ye ought now to forgive him, and comfort him, lest the same should be swallowed up with overmuch heaviness: wherefore I pray you that you would confirm your love toward him. No man almost is so unmerciful to his poor Beast, but he considereth what he is able to bear. Unseasonable severity can do no good, but much harm. Seeing therefore God is able to establish the weak, seeing the parts of the Church must have a care one of another, and lastly, seeing the feeble minded are not to be discouraged, in all these respects we may conclude, that the weak in knowledge, in faith, or in obedience, are not to be despised, but rather to be instructed, strengthened, and confirmed.  

Use 1.  Let us come to the uses, and handle them as briefly as we can. First, this serveth to reprove those that do not only passover, but contemn and despise such as any way come behind them. If they see a man weak or feeble, they are so far from helping of him up, that they are ready to disgrace him and cast him down. These are like to them that are described in the Prophet, who, together with Hypocrisy nourish pride in themselves and join unto it contempt to others, 
z Esay. 65, 5.  Which say, Stand apart, come not near to me, for I am holier than thou. Or like unto the Pharisee mentioned in the Gospel 
a Luke. 18, 11.  who prayed thus with himself, O God, I thank thee that I am not as other men, extortioners, unjust, adulterers, or even as this Publican. If a man have one of his eyes, or legs weaker than the other, will he reject or neglect it, and not rather look to it, and seek to strengthen it, and cure it? When the fire is going out, we are wont not to cast water upon it, but to thro' on more Coals, or to bring more Wood to kindle it. When the body is feeble and sickly, we do not use to starve it, or stifle it; but to cherish it, to diet it, and keep it warm. So ought it to be in the members of Christ's body, when we see any stand at a stay, and as it were begin to pine and languish, we should bring them home into the Sheepfold of Christ: when we see any wounded, we should bind up their wounds, and pour in Oil and Balm to refresh them: we must seek them that are lost, and gather them that are dispiersed. As for those that discourage and discountenance such as are of humble and broken hearts, and by their unseasonable severity bring them to despair, let them know, that they are no better than the very Instruments of the Devil, who are hired as journeymen to do his work, and do usurp the very office of the Devil. He is the accuser, hater, and persecuter of the faithful, but especially he seeketh to undermine the weak, and to swallow them up in the quick sands of desperation, without help or hope. In this consideration the Apostle moveth the Corinthians to forgive the incestuous person, saying; 
a 2 Cor. 2, 10, 11.  To whom ye forgive any thing, I forgive also: for verily, if I forgave any thing, to whom I forgave it, for your sakes forgave I it in the sight of Christ, lest Satan should cirumvent us, for we are not ignorant of his enterprises. Wherefore, as God hath appointed comfort to his afflicted and contrite servants, so they are justly to be taxed, that show rigour, when they should show mercy, and draw out the sword when they should put it up. Of these merciless men, doth the holy man job oftentimes complain, who when he lacked and looked for comfort, but could find none; he was 
b job 12, 4. & 16, 2.  as one mocked of his Neighbour, and crieth out (in the extremity of his sorrow) of his friends, Miserable comforters are ye all. Thus it fareth with many of God's dear Children, and our poor Brethren, when as through great anguish of soul, and vexation, they call (as job once did) for comfort, 
c job 19, 21. 1  Have pity upon me: have pity upon me (O ye my Friends) for the hand of God hath touched me: yet their acquaintance are strangers unto them, their neighbours have forsaken them, their brethren are removed far from them, and their familiars have forgotten them.  
True it is, there is a time of severity and sharpness, and such as are obstinate and untractable, as an untamed Heifer, are to be terrified with sharp handling, that they may be made fear. But, there is a difference to be made between sinner and sinner, and the servants of God must discern aright between Offender and Offender, not judging of all alike, nor dealing with all alike, according to the Doctrine and direction of the Apostle Jude, Have 
d Jude 22, 23.  compassion of some, in putting difference: and other save with fear, pulling them out of the fire, etc. This Wisdom we ought all to crave, that we may do things in due season, that we may not purge humours when we should restore Nature; neither yet go about to heal, when we should cut and lance.  
The Wiseman to this purpose, hath a worthy saying, proverbs 25, 11. A word spoken in his place, is like Apples of Gold, with pictures of Silver. Let us not be in the number of such, 
e Ezek. 13, 22. and 34, 4, 5, 6.  As with our lies make sad the heart of the righteous, whom the Lord hath not made sad: nor strengthen the hands of the wicked, that he should not return from his wicked way, by promising him life. Let us take heed, that it be not justly and truly spoken of us, which the Prophet chargeth upon the shepherds of Israel, The weak have ye not strengthened, the sick have ye not healed: neither have ye bound up the broken, nor brought again that which was driven away, neither have ye sought that which was lost, but with cruelty and with rigour have ye ruled them, etc. God will require an account of us touching his Sheep, and such as we despise, he accounteth and respecteth as most dear and precious in his sight.  
Secondly, must we have a respect to the weak? Then we must acknowledge it to be our duty, to cherish such good things as we see in any of our Brethren, remembering the saying of our Saviour, Math. 18, 33. Oughtest not thou also to have had pity on thy fellow-servant, even as I had pity on thee? God doth show mercy and pity upon us; and therefore, if we will be his Children, we must not be unlike our heavenly Father. Such is the state and condition of men, that whethersoever we turn us, we cannot but see some of our Brethren feeble and fainting, and ready to sink under the burden; so that they are ready to perish, unless we put under our hand to uphold them. In this respect, so many as are members of the Church, aught to be so many Physicians one to another, that we may be means of curing and comforting one another. We are charged to be keepers of them, to look unto them, and by all good means to tender their good. It is an excellent precept given by the Apostle, Gal. 6, 1, 2. Brethren, if a man be suddenly taken in any offence, ye which are spiritual, restore such one with the spirit of meekness, considering thyself, lest thou also be tempted: bear ye one another's burden, and so fulfil the Law of Christ. Where we see the Apostle urgeth us to this duty by putting us in mind of our own infirmity. We so stand to day, as that we are ready to fall to morrow; nay, we continue this hour, that we are ready to give over the next. Yea, such is the mercy of God oftentimes toward such as are weak ones, that when he hath made them once to see their own frailties, he maketh them at the last stronger, and more steadfast in the Faith, than such as seemed to be more forward, and many degrees before them. How weak was Nicodemus? He 
i john 3, 2.  came to jesus by night at the first, he had a good desire to be instructed, but he was ignorant in the principles of Religion, he durst not show himself openly to be his Disciple for fear of the jews.  
The like we might say of joseph of Arimathea, another Disciple of Christ, 
k john 19, 38.  (but secretly to avoid danger;) notwithstanding God did so bless them both with increase of strength, and the spirit of courage and boldness, that the little light of Grace and spark of Faith that was in them, did so shine and break out into such a flame, that they were not ashamed to profess themselves to be his Disciples: when the rest forsook him, they begged his body of Pilate, they wrapped it in linen clothes, with Myrrh, and Aloes, and sweet Odours, and bestowed the honour of burial upon him. Thus it falleth out oftentimes, that they which are first are last, and the last are first. We know not what storms and Tempests hang over our own heads, and what perilous times may come upon us: we know not what weakness we shall show in them, how great the Rebellion of the Flesh will be, and what comfort we shall want ourselves. The Prophet pronounceth him 
l Psal. 41, 1.  Blessed, that judgeth Wisely of the poor, and promiseth that the Lord shall deliver him in the time of trouble. If we have any feeling of this happiness, or have any Faith in our hearts touching this promise, let us make it manifest, by seeking the good of our weak brethren. It is an hideous and horrible cruelty and outrage by our want of mercy, and of feeling their infirmities, to hinder the salvation of any one for whom Christ died.  
Hence it is that the Apostle saith, Rom. 15, 2, 3. Let every man please his Neighbour, in that which is good, to edification: for Christ also would not please himself, but as it is Written, The rebukes of them that rebuked thee, fell on me. It cost a great price to Redeem a soul, and to bring it from Death to Life; from Hell to Heaven; and therefore, we must use all means (wherewith the Lord shall enable us) to comfort such as are Comfortless, by the Comfort wherewith we ourselves are comforted of God. There is no Man but desireth to find Peace and Comfort in himself. What is this life of ours without it? If a man should live many thousand years upon the face of the earth, and have experience of nothing but sorrow, anguish, misery, and vexation of Spirit, so that he could feel no quietness, no rest, no consolation, no tranquillity in these days of his Pilgrimage: would he not desire to be out of such a life, and prefer death before it? Do we then wish for peace? And would we find comfort? The greatest comfort in the World that can come unto us, and refresh and cheer up our Souls, is to win and save Souls. Blessed are we, if we have been Instruments to gain but one Soul unto God. It is the greatest gain; it is the best Traffic; it is the sweetest Merchandise. It shall be said unto us in the last day; Thou good and faithful Servant, well done: thou hast been faithful over little, I will make thee Ruler over much, enter into thy masters joy. Let us set this before our eyes, and consider before hand the price of the reward, when the time of refreshing shall come from the presence of the Lord.  

Use 3.  Lastly, seeing God hath such a care of them that are weak, that he would not have them cut off, but cared for of all men: this aught to serve as a notable encouragement unto them, to labour to grow in Grace, and to increase more and more, that they may proceed from strength to strength, and so come to a perfect man in Christ jesus. True it is, there are degrees of Faith, all have not one measure of Grace; and yet the least measure, if it be but as a grain of mustard-seed, is of power to save our Souls. If there be wrought in us by the sanctifying Spirit of God, the beginnings and seeds of Faith; to wit, an humbling of ourselves under the burden of our sins, an acknowledgement and feeling that we stand in need of Christ, an hungering and longing desire to be made partaker of Christ and all his merits, and a flying to the Throne of Grace from the sentence of the Law, troubling the conscience, trembling under the same: if these preparations (as it it were ploughings up of the furrows of our hearts) be found in us, God will not cast us away, but make this weak measure of Grace to be effectual to salvation. This is a sweet comfort to all saint hearts, that are every foot like to sink down, and as it were to give up the Ghost. This aught to be a forcible means to work thankfulness in them, when in the examination of their hearts, they shall find the least measure of Grace settled in them, and know their merciful Father willing to acknowledge it, to accept it, and to reward it. Not that we should flatter ourselves in our wants, or content ourselves in our weakness, to stand always at one stay: but hereby to be brought forward in well-doing, and to run the race with all cheerfulness that is set before us.  
This a notable sign of a true and sincere hart, when we feel our strength to come every day unto us, and an access to be added to our former course. For if we desire to be better and better, and deal as men that run in a race, who stand not still in the midway, but press with might and main to the mark: this is an infallible note of a sincere heart. This is it which the Apostle testifieth. Phil. 3, 14, 15. brethren, I count not myself, that I have attained to it, but one thing I do: I forget that which is behind, and endeavour myself unto that which is before, And follow hard toward the mark, for the prize of the high calling of God in Christ jesus. It is the goodness of God to accept the small measure of Faith that we bring unto him. This granteth not liberty unto us to do nothing, to stir neither hand nor foot, or to content ourselves that we go not backward. For we must all know and understand, that the beginnings of grace are deceitful and counterfeit, unless there be a growth and increase.  
The kingdom of Heaven is like to 
q Math. 13, 31, 33.  a grain of Mustard seed, which at the first is so small and little, that it is scarce discerned, but after that it is cast into the ground of a prepared and purified heart, it rooteth deeply, it groweth speedily, it spreadeth exceedingly. It is like unto Leaven, which a woman taketh and hideth in three pecks of Meal, till all be Leavened. The Master delivering his Talents unto his servants that he had called, saith unto them, Occupy until I come; he doth not bid them hide them in the earth, Luke 19, 13. Hereunto cometh the exhortation that Paul giveth unto Timothy, who had greatly profited in godliness, and was brought up in the understanding of the holy Scriptures from a child, Chapter. 1. 
r 2 Tim. 2, 6.  I put thee in remembrance that thou stir up the gift of God which is thee, by the putting on of mine hands. The word is a borrowed speech from the fire, which must be evermore kindled and kept with a new supply from going out. If a man see his Corn that is in the field stand at a stay, and not shoot forward, he conceiveth little hope of any plentiful Harvest. If we set a Scholar to School, and he always continue in the same form, and never come forth in his learning, we will by and by conjecture, he will prove a Dunce. Or if we see a Child that doth not grow in strength and stature, we use to say; he will never be a tall man; he will never be but a Dwarf. So is it with all those that have 
s jeremy 4, 4.  had the plough of God's word brought in among them, and the ground of their hearts sowed with the precious and immortal seed 
t Luke 8, 11.  of the word, and their hearts moistened with a gracious rain, 
u Deut. 32, 2.  as it were the shower upon the herbs, and yet continue dry and barren without any fruit; it is to be feared, that they will shortly fall back and whither away. If we have been brought up in the School of Christ, and have heard the 
x Acts 13, 25.  Lecture of the Law and Prophets; nay, of Christ and his Apostles read unto us, and often sounding in our ears, and yet find no access of knowledge or increase of obedience, we may look every day to be thrust out of this School; yea, to see the School dissolved and turned to another use. If we have had both 
y 1 Cor. 3, 2. Heb. 5, 13, 14.  Milk and Meat brought unto us, and placed at the Table of the Lord full fraught with all delicates, 
z 1 Pet. 2, 2.  And yet neither as new-born Babes desire that sincere Milk of the word that we may grow thereby: nor yet know that strong meat belongeth to them that are of age, that in the end we may 
a Ephe. 4, 13.  all meet together unto a perfect Man, and unto the measure of the age of the fullness of Christ, certainly we shall always remain as Children, wavering, and carried about with every wind of Doctrine by the deceit of men, and with craftiness, whereby they lay in wait to deceive. But if we feel the weakness of our Faith, and the rest of the Graces of God's Spirit, and unfeignedly desire the increase and supply of them, he will fulfil our desire, and we shall know to our endless comfort, that our desire is not in vain: yea, to feel the weakness of Grace, is of Grace; to see the weakness of Faith, is of Faith; and that which is yet more, he accepteth the desire to believe in Christ, as Faith itself; the desire to repent from dead works, as repentance itself: the desire to be reconciled to God, as reconciliation itself. They are pronounced 
b Math. 5.  Blessed, that hunger and thirst after righteousness, because they shall be satisfied. Whosoever is a thirst, hath promise made unto him, 
c revel. 12, 6. john 7, 38.  That he shall have the Well of the Water of life freely given. We know by a natural feeling what hunger and thirst is, and when we are hungry, when thirsty; and when not. Properly we are 
d who are said to hunger after righteousness  hungry, when we are empty, and thereby wax faint and feeble, and finding both our emptiness and weakness, desire meat to satisfy and content us. Properly we are thirsty, when we feel a drought or dryness in us, and desire some drink to refresh us. In like manner, and by good proportion, they are said to hunger and thirst after righteousness, that feel they want it, and would feign have it. If we feel ourselves to be out of Christ, and do long after the blood of Christ to be redeemed with it, and to be justified by it, than we truly do hunger after Christ. Thus much touching this Doctrine, which ariseth only by comparing this Salutation with other Scriptures.  
[Demas, and Luke my fellow-helpers.] In these words also by conference of other places, ariseth a good instruction to us that profess the Gospel of Christ jesus. For this is he of whom he was forsaken, as he showeth, 2. Tim. 4, 10. 
e 2. Tim. 4, 10.  Demas hath forsaken me, etc. He is called in this place a fellow-helper of Paul, yet the vanity of this world drew him back, being overcome with the toil and trouble that accompanied the professors of the truth, and the preachers thereof. He doth not mean that he had clean renounced the Gospel, and was become a backslider and cut off from the Church as a rotten member, but he shrunk back for his advantage, or because he was loath to suffer adversity with the people of God: as it he should have said, he preferred the love of the world before the love of God. But whether ever he recovered himself or not, and renounced the world which he overmuch loved, we have not so full and fair a warrant, as we have for Mark: seeing Paul endeth with forsaking of him, and the Scripture leaveth him in the embracing of this present evil world, so that his repentance is uncertain unto us. Behold here, how this man is set as upon a Stage or Scaffold, a and mark of infamy branded upon him for ever, so long as the world shall continue, and the name of Christ jesus shallbe preached, because he withdrew himself from the pains and publishing of the Gospel, and from the company of Paul, waxing dainty and delicate, loving his own ease and pleasure too much. 
Doctrine 3. Many that seem forward in the profession, do afterward fall backward.  From hence we learn, that many which seem faithful and forward in the profession, do afterward fall back and give over. Such as seemed to have life in them, are become dead: such as seemed to have heat in them, are stark cold: such as did run a great pace, and led the way to others, do now some of them stand still, many run backward, and others do wander out of the way, and others hinder those that would enter into the right way. These first give their names to Christ, and afterward shake hands with the world, and embrace the friendship thereof. We see this truth verified unto us by sundry examples and lamentable experience of all times. judas was chosen to be one of the twelve Apostles, yet he fell away dangerously and desperately, he became a Traitor and a Devil, according to the saying of our Saviour, 
f john. 6, 7.  Have not I chosen you twelve, and one of you is a Devil? To this purpose the Apostle john describeth such backsliders, Chap. 2. 
g 1 john. 2, 19  They went out from us, but they were not of us, for if they had been of us, they should have continued with us. Hereunto cometh the Parable propounded by Christ, Math. 21, 28. 
h Mat. 21, 28.  A certain man had two sons, and came to the elder, and said; Son, go and work to day in my Vineyard: but he answered and said, I will not: yet afterward he repent himself and went. Then came he to the second, and said, likewise, and he answered, I will sir, yet he went not. He seemed forward, but he hung back: he promised much, but he performed nothing at all. The like we might say of the rich man, he came unto Christ, 
i Math. 19, 16.  and said unto him, Good master, what good thing shall I do, that I may have eternal life? yet when he was tried, he went away sorrowful, and his good beginnings were as the morning dew, verifying that which is spoken in the same Chapter 
k Verse. 30.  Many that are first shallbe last, and the last shallbe first.  

Reason 1.  Our Saviour setting down the parable of the sour, yieldeth diverse effectual reasons to move us to embrace this truth. For first, the Devil is a subtle enemy that stealeth upon us, and goeth about like a roaring Lion, seeking whom he may devour. If the word be not deeply rooted in our hearts, but do only swim in our brains, and abide in our mouths, it is in continual danger to be taken away from us. Hence it is, that Christ saith, 
l Math. 13, 19,  Whensoever any man heareth the word of that Kingdom, and understandeth it not, that evil one cometh, and catcheth away that which was sown in his heart, and this is he which hath received the seed by the way side. This enemy is ever busy with us, and will never suffer us to have any rest, so long as any good thing appeareth in us.  

Reason 2  Secondly, the Cross is for the most part the companion of the Gospel, which while some seek to avoid, they make shipwreck of faith and a good conscience. Our Saviour describing another sort of hearers saith, 
m Mat, 13, 20, 21.  He that received seed in the stony ground, is he which heareth the word, and incontinently with joy receiveth it: yet hath he no root in himself, and endureth but a season: for as soon as tribulation or persecution cometh because of the word, by and by ●e is offended. So long as we may profess the truth with peace and liberty of conscience, and with the favour of men, it is an easy and ordinary matter to be a professor of the Gospel, and an hearer of the word. But when troubles and temptations arise, they that are not thoroughly grounded, do quickly fall away.  

Reason 3.  Thirdly, as persecutions do follow the Gospel, so for the most part doth shame, reproach, and poverty. And as it is a common thing with us to desire the ease of the flesh and the pleasures of the body, so we are inclined to covet the profits and commodities of this life. This caused Demas to forsake Paul, because he embraced this present world. Hereunto cometh that which Christ teacheth, Math. 13. 
n Mat. 13, 22.  He that received the seed among Thorns, is he that heareth the word: but the cares of this world, and the deceitfulness of riches, choke the word, and he is made unfruitful. So long as the world (as a rank thorn) sticketh in our throats, or rather in our hearts, and we begin to prefer it in our thoughts and practices, before the truth, it is unpossible that we should hold out our profession unto the end. Wherefore, seeing the Devil is always ready to fist us, persecution to try us, and the world to ensnare us, we must know that for these causes it cometh to pass, that many fall back, which seemed forward in the faith.  

Use 1  The Uses are many that may be made hereof. First, we may conclude, that woeful is their estate and condition that shrink away, and melt as wax before the Sun. The estate of such men is most fearful, inasmuch as they are become very Dogs and Swine. It had been better for them, that they had never known the truth: nay, it had been better, if they had never been borne, as our Saviour speaketh of judas. This the Apostle Peter setteth down in his second Epistle, Chapter, 2. 
o 2 Pet. 2, 20, 21, 22.  If they, after they have escaped from the filthiness of the world, through the acknowledging of the Lord, and of the Saviour jesus Christ, are yet tangled again therein and overcome, the latter end is worse with them then the beginning. For it had been better for them not to have acknowledged the way of righteousness, then after they have acknowledged it, to turn away from the holy commandment given unto them. But it is come unto them, according unto the true Proverb, the Dog is returned unto his own vomit: and, the Sow that was washed to the wallowing in the mire. It is a notable comfort unto us, when we are as faithful trees in the Garden of God, That will bring forth their fruit in due season: 
p Psal 1, 3.  whose lease shall never fade, when we do not suffer every one to go before us, but have an holy emulation and striving to go before others, and even to outgo ourselves: so it is an evil sign and a fearful forerunner of condemnation; to run, and then to give over running: to wrestle, and then to give over wrestling. It is an hard thing to make a good beginning: we are not easily brought to set forward: but to trip while we are in our journey, and to wax weary of proceeding, is the common custom of our common professors. We see this in the Children of Israel, while they were in the Wilderness going to the Land of Canaan, they did not keep a constant course, but sometimes they stood at a stay; and sometimes they went backward, and sometimes they wished themselves again in the Land of Egypt. Thus it fareth with us that are Pilgrims and Strangers in this life, when we have once given our hand to the Plough we are ready to look back, as Lot's wife did when she was gone out of Sodom. Every little thing is able to turn us out of the way: and being once turned out of it, it is harder to bring us into it again, then if we were never entered into it. woe therefore be unto such as follow Demas, 
q Luk. 14, 30.  That begin to build but are not able to make an end. Great plagues and grievous judgements hang over their heads, they do not return And repent, 
r revel. 2, 5.  and do their first works, and redeem the time, because the days are evil He that knoweth his masters will, and doth it not, shall be beaten with many stripes. Yea, oftentimes God giveth over such time-servers and backesliders, into a reprobate sense, and taketh away his holy spirit from them, so that they prove mere Monsters, and worse than savage beasts. Who were greater enemies to the Gospel than the jews, that had the light among them, and offered unto them, whereas by their calling they were the outward Church, and the professed people of God. judas being an Apostle of Christ, became the most devilish man upon the earth, exceeding all the jews in treachery and impiety. This a grievous judgement of God, punishing sin with sin, and recompensing great vengeance upon their heads, that start from the Faith as a deceitful Bow, and renounce that truth which they have solemnly professed. Let these punishments be always before our eyes, so often as we begin to slake our course, and to grow negligent and secure, that so we may begin to renew our covenant with God, and to recover ourselves from the pit of Apostasy, into which we were falling.  

Use 2.  Secondly, this Doctrine teacheth the difference between those that are truly godly and religious, and such as are Hypocrites. Such as profess well for a time, and afterward slide back, are like the Grass or Corn that groweth upon the house top, which flourisheth and waxeth green for a season, but it decayeth incontinently, and cometh not to any seasonable ripeness. Howsoever therefore there be a great likeness, and a near resemblance between the faithful and the Hypocrite, yet God will have the one discerned from the other, and Hypocrisy to be laid open, and seen in his colours as it is. This is that use which the Apostle john maketh of this doctrine. Chapt. 2. where comforting the Church against the offences and stumbling blocks that were rise and common in those days, and persuading them not to be terrified with the falling back of certain, he maketh it plain, that albeit they had place in the Church as corrupt humours have in the body, yet they were never of the Church. Whreeupon he concludeth, 
s 1 john, 2, 19  This cometh to pass that it might appear, that they are not all of us. Would we therefore know who are Hypocrites? And would we have eyes to see them, and judgement to discern them? Behold here a plain mark and evident token to bring us to a perfect understanding of them; they shall not always deceive the Church, they shall not always cover their faces with the Vizard of holiness; they shall in the end be made evident to all men, that every one may point at them with the finger, and say; This is an Hypocrite, this is a Dissembler, this is he that went about to deceive both God and Man, but now he is revealed, that all men may look upon him, and hiss at him. On the other side, it is a notable privilege of a man truly sanctified, to be constant and continually set upon good things, to persever in good things, and never to repent of the doing of them: he buildeth his house upon the rock, and therefore no blasts or tempests of temptation can overthrow it. He receiveth the seed into good ground, and therefore it taketh root downward, and beareth fruit upward with patience, he is careful to please God in the duties of both Tables, both of holiness and true righteousness, and therefore he shall never be removed.  

Use 3.  Thirdly, seeing many begin well, that are as a morning Cloud which is quickly scattered, and therefore do not continue; we learn, not to be offended when we see any or many faint or fall away, nor to be discomforted when we have examples before our eyes of those that have professed the saith, and been thought zealous above many others, who now are fallen into a deep, or rather a dead sleep, that no life of God's spirit appeareth to be in them. Thus it hath always been in the Church, thus it is at this present, & thus it will be hereafter. When Samaria had received the Gospel, 
t Acts 8, 13.  Simon Magus himself believed also, and was baptised, and continued with Philip, & wondered when he saw the signs and great Miracles which were done: yet notwithstanding this embracing of the faith, was but as the flash of Lightning, which suddenly appeareth, and presently vanisheth, as appeareth by his offering of money to buy the Graces of the Spirit, 
u Verse 20, 23.  and by the answer of Peter, denouncing an horrible curse against him, renouncing him for having any part or fellowship in that business, discovering the hypocrisy of his hart, and manifesting to all men that he was in the gall of bitterness, and in the bond of iniquity.  
The like we might say of Hymenens, Phyletus, and Alexander, 
x 1 Tim. 1, 20. and 2 Tim. 2, 17. and 4, 14.  mentioned by Paul in his Epistles to Timothy; they were counted famous, and esteemed as Pillars of the Church, yet they fell to renounce everlasting salvation, which was purchased for us by our Lord jesus Christ. Let us all hereby be wise and warned, and take heed that we build not upon men, lest the foundation sinking and shrinking down, we fall and perish with it. True it is, they shall greatly be punished, that lay a stumbling-block before others, & give occasion unto them to fall & to departed from the faith; yea, it were better that a Millstone were hanged about their neck, and they drowned in the sea, than one of the members of Christ be offended. Woe therefore shall be to those that give a scandal to the Church; yet such as follow them, and forsake the fellowship of the Saints, through their evil example, cannot be excused.  
Wilt thou refuse thy Corn, because thou seest much Chaff and Trash mingled with it? No man must forsake the Church, because he seethe offences to arise in it, every man must labour with himself to be good Corn, and then the Chaff shall hurt us nothing at all. And albeit we see some fall away and make a separation every day, the Church looseth nothing, but is made more pure and perfect, even as it hindereth not, nor hurteth the Wheat, that the tars whither away. When we behold those that were chief men, & reputed as Angels in comparison of others, to fall as Lightning from Heaven, let us not be dismayed or discomforted thereby, though men turn as the wind and the Weathercock, let us stand fast, and build upon the rock that can never be shaken. Albeit we may point out thousands on the one side, and ten thousand on the other side, let us not fear the falling of the Church, which standeth upon a sure and certain foundation. Thus doth the Apostle comfort God's people, when sundry made Shipwreck of their faith, and fell into Apostasy, 
x 2 Tim. 2, 19  The foundation of God remaineth sure, and hath this seal, The Lord knoweth who are his.  
If men show their frailty, and be as a Reed shaken with the wind, it is no marvel nor new thing, we rest not upon them, we build not our Faith upon our Teachers that have been the means of our conversion: so that if they should revolt and renounce the doctrine that they have preached, we must not go with them, nor follow after them. Indeed we should be grieved to see those that seemed forward, to turn clean backward; and as we ought to rejoice to see the Church of God increased, so it cannot but trouble us, to have it diminished: notwithstanding, this must be our comfort, that God will maintain his Church, and keep all those safe and sure which he hath chosen to himself. As for others that are unconstant and give over, they were never true believers, but Hypocrites, which here are for a season mingled together, until the time of separation. But the gifts of God bestowed upon his people (whose salvation is surely laid up with him) 
z Rom. 11, 29.  are without repentance. Our Saviour handleth this point at large, 
a john. 6, 37. and 10, 28.  john 6, and 10. All that the Father giveth me shall come to me: and him that cometh too me I cast not away. And again in another place, I give unto my sheep eternal life, and they shall never perish, neither shall any pluck them out of mine hand; my Father which gave them me, is greater than all, and none is able to take them out of my Father's hand. So then, whensoever any among them that were judged most forward and upholders of others, give back and become unbelievers, we must not by and by dream that the Church of God falleth, he will always have a people to call upon him, and worship him, 
b Psal. 72, 4.  so long as the Sun and Moon endureth, from generation to generation. The Church is grounded upon God, and upon no condition of man. Our salvation is settled upon the election of God, and founded upon his unchangeable decree which can never be altered or disappointed.  

Use 4.  Fourthly, seeing the Church hath always had backsliders, we learn hereby to beware of all allurements and enticements, that may be means to draw us back from the truth which we have embraced. Demas (of whom mention is made in this place) had been in good account, he hath an excellent witness even of Saint Paul's mouh to be an helper to the truth. Is it a small commendation to be called the fellow of such an Apostle? Is it a little matter to be set up in the midst of the house of God, as a burning Lamp, or a shining Candle, to give light to others in the Church? yet after all this estimation that was had of him, he loved the world better than the word.  
Let us therefore walk warily, and look upon ourselves in the person of this Demas, as in a looking Glass, who is cast in the teeth with his embracing the profit and pleasures of this life, that hindered him in the work whereunto he was called. We must take heed that things present do not swallow up the love of things to come, as they do in many who wax cold and have no desire of the Kingdom of Heaven. These are they that have their eyes so dazzled and darkened with these flitting things, that they break out in an admiration of them, and say: It is good for us to be here: but never think that these delights must have an end, and that the world shallbe restored. The Apostle Paul teacheth us, that the present estate of the world is like a woman in travail, 
c Rom. 8, 22  Rom. 8. We know that every creature groaneth with us also, and travaileth in pain together unto this present. The Creatures, as now they abide, are not in their perfection by reason of Adam's sin (which brought in all disorder and confusion.) There is nothing but is subject to vanity and misery, every thing hath some blot of corruption. What a shame than is it for us that are the Children of God, and have received the first fruits of the Spirit, not to draw toward perfection, and not to keep company with the senseless Creatures. Let us learn so to love the truth, as that we prise it above all corruptible things; that must have an end, so as this present world may not stay us from desiring and longing after spiritual blessings. Among all the baits and snares wherewith many are taken, nothing is so dangerous or so common, as the love of this world. Take a view of many that did run well, but now run not at all, and you shall find they are right Demasses, the world is a beam in their eyes that they cannot see, a Thorn in their feet, that they cannot walk, a canker in their mouths that they cannot speak, a clog to their consciences that they cannot proceed, and a snare to their souls that they cannot profit or prosper in good things. Our days are full of two many examples of men that are fallen into a deep sleep of carnal security, so that nothing can wake them. Others there are, that shrink back for fear of troubles and crosses, as it may appear this Demas also did. He saw many storms come toward him, and he thought it best to put into some Haven or harbour. In the time of peace and prosperity, in quiet and joyful times, and in such golden days as our eyes have seen, and our hearts have enjoyed, many will seem, and do seem to persever in the faith, and to embrace the word: but when the Sun ariseth in his strength, and persecution cometh for the words sake, by and by they are offended. Satan is privy to this corruption lying hidden in our Nature. For when as God said unto him, 
b job 1, 8, 9  Hast thou not considered my Servant job, how none is like him in the Earth? An upright and just Man, fearing God and eschewing evil? He answered the Lord and said; Doth job fear God for nought? Thou hast blessed the works of his hands, and his substance is increased: but stretch out now thine hand, and touch all that he hath, to see if he will not blaspheme thee to thy Face. We see heeerby, that God will have those that think they believe, and would have others to think so also, to be tried and known what they are. Dost thou make show of Religion? Dost thou glory in thy profession? It pleaseth God to offer thee the means and occasions to try thee, he sendeth the persecution of the tongue; thou art reviled, scorned, slandered, and derided for professing the truth, for hearing the word, for frequenting of Sermons: and then it cometh to pass, that rather than they with endure these crosses, they shrink away, and strike hands will evil men, and embrace the friendship of this present evil World. Thus we see how Satan busieth himself to undermine us, and to overthrow us, and what temptations he setteth before us on the right hand, and on the left hand; on the right hand, the profits of the World, and the pleasures of the Flesh; on the left hand, crosses and persecutions for the words sake. These are the means that he useth; these are the allurements whereby he prevaileth; these are the discouragements whereby he terrifieth us.  

Use 5.  Fiftly, seeing we are ready to revolt and slack our peace that we have run toward the mark that is set before us, let no man be secure and careless, or presume too much upon his own strength, as though it were unpossible for him to fall: but let every man grow circumspect, and beware of Carnal security. Hence it is, that the Apostle Paul, mentioning sundry judgements that fell upon the Israelites for their sins and offences, gathereth this Exhortation; wherefore 
c 1 Cor. 10, 12  Let him that thinketh he standeth, take heed lest he fall. They had the use of the Sacraments, and other pledges of God's favour, yet they could not privilege them, or defend them from the punishments that God brought upon them. Let no man therefore trust too much to the zeal of one or two yeaers, but persever to the end, and know he must be faithful unto the last gasp. God hath not hired us for a season, to labour in his service for a day, or a month, or a year, neither giveth us leave to departed at a time appointed, nor maketh us a Certificate under his hand, that we are at liberty to serve another: but we must all know, that there is one condition of worshipping him; to wit, that we dedicate both our Soul and Body, both our life and death, both our beginning and ending unto him.  
What did it profit 
d Gene. 19, 25.  Lot's Wife to go out of Sodom, commanded by the Angel, and accompanied by her Husband, in as much as she looked back, and was turned into a pillar of Salt? What profit was it 
e Jude 5.  to the Israelites to departed out of Egypt, and to pass over the Red Sea; seeing afterward they fell to murmuring in the Wilderness, and were destroyed of the Destroyer? What gain, or what good was 
f 2 Kin. 9 & 10  it to jehu, to slay the Priests of Baal with the sword, and to be zealous for the execution of the judgements of the Lord, to deface the Image, and to throw down the house of Baal, and to make a jakes of it for ever, seeing he departed not from the sins of jeroboam, and regarded not to walk in the Law of the Lord God of Israel, but worshipped the Golden Calves that were in Dan and Bethel? It were as good never to begin, as not to continue unto the end. When we have once given our Names to Christ, and tasted of the good word of God, and see many men come far behind us, we flatter ourselves in an opinion of our sure standing; we are ready to say: If all the world should turn to be backsliders and Apostates, yet we would never slide away. But let us take heed we be not deceived, for God will not be mocked. It is a worthy saying of the Prophet Ezechiell, Chap. 18, 24. If a Righteous Man turn away from his righteousness, & commit iniquity, and do according to all the abominations that the wicked man doth, shall he live? All his righteousness that he hath done, shall not be mentioned: but in his transgression that he hath committed, and in his sin that he hath sinned, in them shall he die. It is not enough to purpose well, it is not enough to begin well, it is not enough to proceed well; it is required of us to persever well, and to continue in a constant and settled course unto the end.  
If a man continue unto his latter days, and then give over, all is gone, all is lost, all is in vain. If a Child that is set to School, do go lustily forward in his Learning a long time, and afterward prove an idle boy, and one that will take no pains, he will never prove Learned, nor is ever like to come to any preferment. If a man begin to build an house, and have laid a good foundation, it is never the better, unless the work be brought to an end and perfection. He that runneth in a race, though he set out never so swiftly, and have passed a great part of the way never so resolutely, yet if he stay in his course, and hold not on to the end, 
h 1 Cor. 9, 24.  he receiveth not the prize, he obtaineth not the reward. He that is Valiant and Courageous in the beginning of the fight, never winneth the field, nor getteth the Victory, unless he continue to the end of the battle. We are taught and trained up in God's School, we are parts of the building of his house, and as lively stones fitted to make an holy Temple unto him: we all run in a Race, and prove Masteries: We are the Lords Soldiers to fight hand to hand against Sin, the World, and the Devil: let us therefore hold out till we come to the mark, and receive the end of our Faith, even the Salvation of our souls.  
Saul began well, but he declined, and in the end became an open persecuter. joash 
i 2 Chr. 24, 17.  behaved himself uprightly all the days of jehoiadah, and repaired the house of the Lord; but after his death, he fell to Idolatry, he left the house of the Lord God of his Fathers, and he served Groves and Idols; so that wrath came upon judah and jerusalem, because of this trespass. The Israelites that would have returned into Egypt, died in the Wilderness. It shall not be needful to heap up more examples; we have too many such stumbling blocks lying in our way, and set before our eyes; let us take heed by their falls, and learn Wisdom by their foolishness: and constancy by their inconstancy.  

Use 6.  Lastly, seeing many slide back, that have seemed forward men, and of great and eminent note above others: it is our duty (in regard of the small strength, and the little power of our own Nature, to pray hearty and earnestly unto God, not to lead us into tentation, nor to take away his holy spirit from us, but that he would stay us up by his grace. We must entreat at the hands of God for our continuance, as well as for our first conversion. For, as the opening of the hart, and the beginning of our regeneration and new birth, is of Grace; so we proceed in the mid way, and persever unto the end, not by ourselves, or any thing in us, but by the same grace and goodness of God, who worketh in us both the will and the deed. Hence it is that the 
k Psal. 51, 12.  Prophet prayeth unto God, To restore unto him the joy of his salvation, and to establish him with his free Spirit. And in another place he prayeth to the Lord, who had kept him in his youth, that he also would be his keeper in his old age, when his head was hoar, and hairs grey; 
l Psal. 71, 9, 17 18.  Cast me not off in the time of age, forsake me not when my strength faileth: o God, thou hast taught me from my youth, even until now: therefore will I tell of thy wondrous works; yea, even unto mine old age and grey head, o God, forsake me not, until I have declared thine Arm unto this Generation, etc. The Prophet knew well enough his proneness and inclination to go back, and that it is at easy to fall through dotage as nonage, and by the weakness and coldness of old age, as by the lusts and frailty of youth. Yea, we see many that have held a good course a long time, and dedicated their young years, as it were bringing their first fruits to God, who notwithstanding have turned out of the way when they have been going out of the World. Even as it falleth out sometimes, that such as have failed safely in the wide Sea, and kept an upright course, that they have escaped the dangers of storms, and tempests, and Rocks, and quickesandes, have notwithstanding been cast away in the very Haven, through negligence and security, and want of heed taking: so is it with many, that have stood out in dangerous times when the Winds have blown, and persecutions have been hot, who in calm weather and peaceable times, in their latter times have suffered shipwreck, and have dashed the Barks of their Souls against the vaine-pleasures and vanities of this World, which drown Men in perdition and destruction.  
Hence it is, that the Apostle writing to the Thessalonians, prayeth unto God for them in this manner; 
m 1 Thes. 5, 23  Now the very GOD of peace sanctify you throughout, and I pray God that your whole Spirit, and Soul, and Body, may be kept blameless unto the coming of our Lord jesus Christ. He saw they had need of God's gracious assistance, even unto the last breath of their body to uphold them, and to keep them in his fear. Let us therefore remember what the Prophet speaketh of those that are truly regenerate, Psalm 92, 12, 13, 14. The righteous shall flourish like a Palm Tree, and shall grow like a Cedar in Lebanon: such as be planted in the House of the Lord, shall flourish in the Courts of our God, they shall still bring forth Fruit in their age, they shall be fat and flourishing. If we be in the number of these men described in this place, always fruitful in good things, and never barren of heavenly graces, we shall be assured, that we shall never be removed. Trees (as we see by experience) grow barren when they grow old: but such as are planted in the House of God, must be most fruitful in their age. But with many it is clean contrary: the more old in age, the more old in sin, and sapped in all sorts of wickedness.  
This is a searefull sign and prognosticate of a final Apostasy, when our ending is not answerable to our beginning. 
Objection  But here some man may say, Can the faithful fall away for ever? Can they lose their Faith altogether? 
Answer:  I answer, such as live in the Church, and seem to themselves and to others to have faith, may fall away: but such as have the faith of Gods elect, can never fall away, God doth 'stablish them in Christ, 2 Cor. 1, 12. And they are kept by the power of God through faith unto salvation. 1. Pet. 1, 4. So that our life is hid with Christ in God, Col. 3, 3. The gifts and calling of God are without repentance: and he that hath begun this good work in us, will also finish and perfect it until the day of jesus Christ. Phil. 1. 6. We are persawaded, that neither life, nor death, nor Devil, nor any means whatsoever, shall be able to separate us from the love of God. Notwithstanding, we must beware of carnal security, lest these gifts of God be weakened and diminished in us; for albeit they cannot die, yet they may decay and decrease; and we may fall, though not fall away; and our Faith may be less, though not utterly lost. Christ jesus hath somewhat against the Angel of the Church of Ephesus, 
o revel. 2, 4.  because he had left his first love. He was not finally fallen from Grace, but is highly praised for his patience and perseverance, but is charged to have slacked his course, and to have cooled his zeal; and therefore, he is not said to have lost his Love, but to have left his first Love, so that they were not so earnest, so servant, and so zealous as they were at their first Conversion. We have therefore continual need to be often in prayer, that we may evermore increase in heavenly Graces, and be preserved by the power of God, that we be not overcome by the power and subtlety of Satan, who desireth nothing more than our Destruction; nothing less, than our good and salvation.   

25 The Grace of our Lord jesus Christ, be with your Spirit, Amen.  

The order of the words.  Hitherto of the first part of the Conclusion, which is the salutation sent from others: Now of the salutation that cometh from himself, which is as his last farewell, and shutting up of the whole Epistle, and (as it were) a solemn taking of his leave of him, and the rest; which is thus much in effect, [Grace be with your Spirit.] The first part, or former word, is amplified and enlarged by the efficient cause from whence it cometh and proceedeth; to wit, Christ jesus, who is also declared by that Sovereign Authority which he hath over all: Our Lord. Lastly, the whole Prayer is garnished with a certain exclamation of hearty well-wishing to them in the last word, [Amen.] Thus much touching the Order.  

The Interpretation of the words.  Let us come to the Interpretation of the Words, and search out the meaning of them by other places of Scripture. Wherein we are to consider what is meant by grace: why it is called [The Grace of our Lord jesus;] why he is called [A Lord.] why [Our Lord,] what is meant by [Spirit,] what is meant by [your Spirit,] and lastly, what is meant by this word [Amen.] First, touching [Grace] (whereof we have spoken before, Verse 3.) we must understand, that there is a twofold Grace mentioned in the word of God; 
p Called Gratia gratum faciens  One, which maketh a man gracious and acceptable to God, which is the free favour and love of God, whereby he is well pleased, and exceedingly contented with his elect in Christ his beloved son: which is in God himself, and in no Creature whatsoever, either Saint or Angel. The other, is Grace freely 
q Called Gratia gratis data.  given to men, both common to the elect and Reprobate, or proper to the elect only, which are supernatural and saving graces. The former, is called the first Grace, which is no inharent quality in us, but an essential property in God, and the cause of all graces in us, and the Fountain of all benefits that flow unto us. Thus it is taken in many places, as Rom. 1, 7. and 3, 24. and 4, 16. and 11, 6. The latter, is called the second Grace, because it is derived from the former, as we see 1. john 1, 16. and 1. Pet. 1, 14. and 5, 10. and 2. Pet. 3, 18. Now in this place, I understand it of the favour and Love of GOD, with the which he began his Epistle before, and with which here he closeth it up, ending even as he made his entrance.  
Secondly, he calleth this [The Grace of our Lord jesus Christ] for two Causes; first, because he is the fountain of it, he is as the Wellspring, we have it not of ourselves, we have it from him, according to that which the Evangelist john setteth down, 
r john 1, 16.  Of his fullness we have all received, and Grace for Grace. Secondly, it is called [the Grace of Christ,] not of God the father, not of God the holy-ghost, but of jesus Christ our Lord, because he is the means, or as the Cunduit-pipe, whereby he it is brought and conveyed unto us; Thus the same Evangelist speaketh in the words following; 
s john 1, 17.  The Law was given by Moses, but Grace and Truth came by jesus Christ. He it is that is the Mediation and Propitiation for our sins, he hath purchased the favour of God, he hath wrought reconciliation for us, so that through him we are accepted of God the Father, and beloved in his beloved, Ephe. 1. 6.  
Thirdly, we must consider the Title given to Christ jesus, he is called a Lord or Ruler, and that in many respects: First, by creation, in that he made us of nothing when we had no being, 
t john 1, 3.  For all things were made by him, and without him was nothing made that was made. Secondly, by right of Inheritance, 
u Heb. 1, 2. Psal. 2, 8.  For he is made Heir of all things. Thirdly, by right of Dominion, for he hath Dominion over all things, and over us also; so that he ruleth, preserveth, and keepeth us as his own to eternal life, being bought with his most precious blood. None of them can be lost that are committed unto him, neither can any pluck them out of his hands. All things are put under his feet, and subject unto him.  
Fourthly, he is said to be our Lord; he is not only a Lord, having right and might granted unto him over others, but he's called our Lord. First, because the Father gave him a people and chosen Generation, over whom he should rule. So then, by reason of this donation appointed unto him before all worlds, he is truly called our Lord. Secondly, in regard of the work of redemption which he hath wrought for us, he alone hath paid the ransom for us, and delivered us from the power of the Devil: so that he hath the greatest right of possession in us. Lastly, we are thereby put in mind, that we ought so to believe in Christ our Lord, that we put our trust and confidence in him, and that we rest thoroughly persuaded, that by him we are thoroughly freed and delivered from all evil. It is not enough for us, or sufficient to salvation, to believe Christ jesus to be a Lord, but we must believe him to be our Lord. For we all know and believe that the Devil is a Lord, and ruleth in the hearts of the Children of disobedience; he is the God of this. World, and a Prince that beareth great sway: but we do neither know nor believe him to be our Lord, as we believe Christ jesus to be the Lord of us all.  
Fiftly, he addeth [With your Spirit.] He craveth this Grace to be with his Spirit: whereby he meaneth as much, as if he had said with you; one part of man being named for the whole, the more principal part being put for the whole person. For man consisteth of two essential parts, of Soul and Body. True it is, the Apostle Paul doth sometimes divide man into three parts; the Spirit, the Soul, the Body; as when he prayeth for the Thessalonians; 
x 1 Thes. 5, 23.  That their whole Spirit, and Soul, and Body, should be kept blameless unto the coming of our Lord jesus Christ. By the Spirit, he understandeth the mind, reason, or understanding, which elsewhere he calleth the 
y Ephe. 4, 23. Heb. 4, 12. Ephe. 4. 17, 18.  Spirit of your mind. This is nothing else but a faculty of the reasonable soul, which is seen, in invention and judgement. By the the Soul, he understandeth the inferior faculties and powers, as the will, and affections: both which followeth the body, which is the Instrument whereby the Spirit and Soul do work. By the Spirit in this place, is not meant only the mind, or only the Soul, but the whole man is to be understood; as it is expounded Phil. 4. 23. The Grace of our Lord jesus Christ be with you all. And Col. 4, 18. Grace be with you: yet he nameth the spirit, because it is the principal subject and seat of grace.  
Sixtly, the Apostle proceedeth and saith [Your spirit,] he speaketh not to Philemon alone, saying, [With thy Spirit;] but he enlargeth his heart, and saith [With your Spirit,] as speaking to many. Whereby we are to understand those to whom this Epistle is written and delivered, to wit; chiefly to Philemon, whose Title it beareth, and to Apphia his wife, to Archippus the Minister, and to the Church that was in his house, to all these he wisheth the Grace of Christ.  
Lastly, he endeth with the word [Amen,] which is as much as even so, or so be it, or so it shall be. Indeed it is no part of the former prayer, but it betokeneth and signifieth two things; First, an hearty desire, whereby we wish that we may be heard, and that God would answer unto our requests. Secondly, the certainty of our confidence, and the confirmation of our Faith, whereby we trust that we shall be heard. It is an Hebrew word retained by the Apostles in their Epistles, and in other places, wherewith we are taught to conclude our Prayers withal, by Christ our Saviour. It is added, to show that we should come with boldness, and believe that we shall obtain, trusting in the truth of God's promises.  

The postscript of the Epistle.  Having thus laid open the sense and meaning of the words in this last Verse, it shall not be amiss to speak somewhat of the words following, which are the subscription and under-writing of this Epistle, in these words: Written from Rome to Philemon, and sent by Onesimus a Servant. It is most likely, that this Epistle was written and sent at one and the same time, with that entitled to the Colossians, both because the same persons are named in both the Epistles, the same persons writing, and the same persons sending salutations to others; and both of them in the Postscript, are said to be sent by Onesimus, as it were by a Carrier; only herein resteth the difference, that this Epistle was delivered to Onesimus alone, to be carried to Philemon a private man; but the other was conveyed by Tychicus and Onesimus, to the whole Church of the Colossians, whereof Philemon and his Family were but one part. But touching this subscription, as also others in other Epistles, we must understand that they were added by men, and are no part of the canonical Scripture, which is the rule of our faith, & to which we must yield, without all contention or contradiction; and from which, we cannot appeal without intolerable injury to the spirit of God. For, howsoever divers of these Postscripts may be true, yet it is very plain and evident, that some of them are false, and many of them very uncertain. Of this sort, is the former Epistle to the Corinthians, which is said to be written from Philippi, and likewise to be sent by Stephanas and Fortunatus, etc. where two things are avouched, and both of them seem to be false. For first, it appeareth 
a 1 Cor. 16, 5.  that he was not then are Phillippi a chief City in Macedonia, that is in Europe, 
b 1 Cor. 16. 8. & 19  but at Ephesus which is in Asia. Secondly, it may be gathered, that it was sent by the hands of Timotheus and Erastus, 
c 1 Cor. 16. 10.  partly out of that Epistle, and partly out of the Acts of the 
d Acts, 19 21, 22.  Apostles. The like we may say of the Postscript of the latter Epistle; of both the Epistles to the Thessalonians, of both the Epistles to Timothy, of that to Titus, and others. And as we show that these Postscripts, whether true or false, were not written by the Apostles, but by some other men after their days, 
e Beza.  for the most part either unlearned, or not so well advised: so we might affirm and confirm the same touching the Inscriptions or titles prefixed and set before the Epistles of Paul, james, and the rest.  
For first, both the inscriptions and subscriptions, are variably set down in Copies, that there can no certainty be gathered out of them, which of them should stand as Authentical. Secondly, some of them have both strange and unfit Titles; as when the seven Epistles, written by james, Peter john, and Jude; are called sometimes Canonical; and sometimes Catholic Epistles: which are Names not found in the Scriptures, and seeming derogatory to the rest of the Epistles, as though none were Canonical but they. Thus much shall serve and suffice to give warning, both touching Inscriptions and Subscriptions, both which are of one stamp, and no part of the pure word of God: whereof more might be spoken, if it were either necessary, or profitable, or expedient.  

Observations pointed out in this verse.  The next point, according to the order observed in the former words, is to point out such observations as might be enlarged and amplified for our instruction. First of all, we see here, that as in the entrance of the Epistle, and as it were at their first meeting, he wished unto him the Grace of Christ, so he doth in the farewell and departing: thereby teaching, that nothing is better or more to be desired then his Grace: that all our Salutations and Farewells, should be grounded in his Grace: this must be the beginning and the ending of all our talk and communication.  
Secondly, when the Son of God is called jesus, we observe again that he is a perfect and absolute Saviour, the alone Saviour, inasmuch as the work of our Salvation and Redemption is wholly and only wrought out by him, and no part left unfinished, and reserved for any Creature in heaven or in earth: 
f Acts 4, 12.  For among Men there is no other Name given under Heaven, whereby we may be saved, but by the name of jesus. And the Apostle saith. Heb. 7. 
g Heb. 7, 25.  He is able perfectly to save them that come unto God by him, seeing he ever liveth to make intercession for them. Let us learn by this Name, given to the Son by the Father, and brought from Heaven by an Angel, that in ourselves we are as lost Sheep, and going astray. We are wretched Sinners, lying under the heavy wrath of God; he came to seek and to save that which is lost. We are Prisoners, he came to set us at liberty; we are wounded, he came to cure us; we are dead, he came to restore and revive us. No man can truly and with a feeling heart say, Christ is my Saviour, unless he find, that without him he is utterly lost and cast away. Again, this is a wonderful comfort to our hearts, that being shut up under sin and condemnation, the Lord had mercy upon us, and made an everlasting Covenant of Grace with us, that his own Son shall be our Redeemer. Hence it is that the Angels 
h 1 Pet. 1, 12.  Who desire to look into the Mysteries of the Gospel, so greatly rejoiced when Christ was borne, and themselves sent to publish the glad tidings thereof. Luke 2. 
i Luk. 2, 10, 11  Behold, I bring you tidings of great joy that shall be to all the people; that unto you is borne in the City of David a Saviour, which is Christ the Lord. If these blessed Spirits be thus affected at the birth of Christ, who came not to be a Saviour and Redeemer unto them, because they did want the benefit of Redemption: how much more ought we to rejoice whom this glorious work doth chiefly concern; yea so much, that if we wanted this Saviour, it had been better with the Beasts of the field, and the creeping things of the Earth, and the Fishes of the Sea, and the Fowls of the Air, then with us, with us (I say) that were fallen from him. For the end of the unreasonable Creature, is the end of his woe; but the death of man without a Mediator, is the beginning of woe.  
Thirdly, the Son of God is called Christ, which signifieth as much as anointed. In the time of the Old Testament, three sorts of men were anointed with Material Oil; Kings, Prophets, and Priests. This Legal anointing, was a Type and Figure of the anointing of Christ let is, who 
k john 6, 17.  was set apart from all Eternity, to do the Office of a Media our between GOD and Man, 
l Psal. 45. 7. Esay 61, 1. john 3, 34.  and had the fullness of the Spirit powered into his Manhood; and therefore he is a King, to gather and govern his Church; a Prophet, to reveal and teach the will of his Father; a Priest, to make satisfaction and intercession for the sins of his people. From nence we learn, that when we are baptised into Christ, and are called to the profession of the Gospel, we are after a sort consecrated and set apart to be 
m revel. 1, 6.  spiritual Kings, spiritual Prophets, and spiritual Priests: we have the same Oil of gladness, not indeed as he hath it which is without measure, but a small pittance of it, and a little measure, whereby we are called Christians of Christ; that is, men anointed with the Oil wherewith Christ himself was anointed, albeit in a far inferior degree. This the Apostle john setteth down, 
n 1 john, 2, 27.  The anointing, which ye received of him, dwelleth in you, etc. and that same anointing teacheth you all things. Every one pleaseth himself in the title of a Christian, all men challenge the name of Christians as their proper right, and would cry out of extreme wrong, to be denied a portion in this honour: but ask them what Christ signifieth, and how themselves become Christians, they are able to answer nothing at all. But let us take heed we do not deceive out own hearts, and flatter ourselves in a bare title, when the truth of the thing doth not belong unto us. If a poor simple Beggar that hath nothing but rags and rents to brag and boast himself off, should foolishly persuade himself he were a King, and Monarch of the world, could this vain opinion any whit avail him, or minister any comfort unto him? In like manner, if we delight to be called Christians, and yet want the anointing of Christ, we are as far from being true Christians, as the former beggar is from being a Prince of the earth. Wherefore, if we will have the thing, with the name, and the truth, with the title, we must be as Kings, bearing sway over our own lusts, and proclaiming continual war against the Devil, the World, and the flesh. We must thus reign over ourselves, and then we shall be Kings indeed. We must be careful to have the word dwell plentifully in us, and endeavour to instruct others. We must offer up spiritual sacrifices acceptable unto the Father; we must make prayers and supplications unto him, and resign up ourselves, our souls and bodies to his service. A carnal Christian that liveth in the flesh, is no Christian. An ignorant Christian that walketh in darkness, is no Christian. Such then, as are led by their own lusts, and carried away by their own corruptions, giving themselves over to all looseness of life, are not spiritual Kings, but very Slaves and Bondmen, nay the basest Vassals that breath upon the earth. Such as are blind in the matters of God, and have nothing in their minds, but gross ignorance, knowing nothing of religion, nor desiring to know nothing of the means of salvation, cannot be spiritual Prophets, but sottish persons, and blind men that are not far from falling into the pit of destruction. Such as approach not to the Throne of grace with broken and contrite hearts, and call not upon God, are not spiritual Priests, but come nearer to the profane Atheists, who are said, not to call upon God, and think it no profit to pray unto him.  
Fourthly, let us consider the third title given to the Son of God, he is called, our Lord: which teacheth us to acknowledge him to be the Ruler and Governor of his Church, and of every particular member thereof. And if he be the Governor and guide, woe unto them that will not be ruled and governed by him. When he persuadeth us to perform obedience to the moral Law, he giveth this as the reason 
o Exod. 20, 2.  I am the Lord thy God. Thus doth the Prophet bring in the lord speaking unto us, 
p Mal. 1, 6.  If I be your Lord, where is my fear? We must therefore conform our wills to his will, and resign body and soul to be ordered and directed by him. All men are willing to acknowledge Christ a redeemer, but not a Ruler: a Saviour, but not a Lord. Every man would gladly and willingly have a portion in Christ's redemption, but they regard not to perform him any obedience. They are forward to hear of this Mediatorship: but they take no delight to hear of his Lordship: they love not to be under his dominion, they care not for the bearing of his yoke, they desire not to yield subjection to his word. They determine to make their lusts to be their Lords, and themselves servants and slaves to their sins. These are such as have another Lord set over them, which ruleth in their hearts, to wit; the Prince of darkness, and the God of this world, his works they do, his lusts they fulfil, and to him they obey. These are those enemies mentioned by Christ, Luke 19, 27. that will not that he should reign over them, who in the end shall be brought and slain before him. Wherefore, if ever we look to find Christ our Saviour, let us first make him our Governor: if we would have him be our justification, let him become also our sanctification; if we would have him ease us of our burden, and refresh us of our weariness, we must take his yoke upon us, and suffer our necks to be acquainted with it.  
Fiftly, observe that the Grace here asked for Philemon and others, to whom the Apostle wrote, is called the grace of jesus Christ; to teach us that God's graces and benefits come upon us through him, and as nothing was made without him that was made, so nothing is given without him that is given. If then, we would have right and interest in any of the blessings of God, we must labour to be in Christ, and to have assurance that we are in Christ. If we touch and taste any of them, and yet be not engrafted into him, we are Usurpers, and no better than thieves and Robbers; we have no more right and Title to any of the Creatures or Graces of God, than the Thief hath to the true man's purse. Christ jesus is heir of all things, and we by him. For, if 
p Rom. 8, 17.  we be sons, then are we heirs, even the heirs of God, and heirs annexed with Christ: as for the ungodly, they are Bastards, and not sons, and the Bastard cannot inherit, he is barred from claiming any interest in the inheritance.  
True it is, such as are out of Christ, do many times abound in earthly blessings, and they enjoy Houses, and Lands, and Temporal possessions, and they can show their Writings, and Conveyances, and Leases, & Deeds, and Evidences, how they hold their inheritances from men: yet notwithstanding all these, in the midst of them they are miserable, and that for three causes.  

Wicked men's case, even in earthly things, is most miserable.  First, because albeit they may have many things, yet they can have right to nothing, and they lay hold on such things as do not belong unto them. God made the world, and all things therein for his own sons, not for the base borne; for his Servants, not the devils slaves. They are like the Moth which breedeth in another man's Garment, but is soon shaken out: the Moth hath no right to be there, and therefore is brushed off, or picked out, and cast away. This is the comparison 
q job 27, 16, 17, 18.  of the Holy-Ghost, teaching that all unregenerate persons are Intruders, and can lay no lawful claim by the Law of God, to the things they possess; and therefore, the Landlord of the world, may and will thrust them out at his pleasure.  
Secondly, as their right is nothing, so they want the right use of them. If they had right unto them, yet had no comfortable use of them, it were a great judgement: but these men have neither. The Apostle teacheth, 
r Titus 1, 15.  that Unto the pure, are all things pure: but unto them that are defiled, and unbelieving, it nothing pure, but even their Minds and Consciences are defiled. There is no peace to the wicked: in the midst of joy they are in heaviness, in the midst of life they are in death, 
s Dan. 5, 6.  like Belshazzar, who in the midst of his Feast and fullness, saw the handwriting upon the wall, as a Prognosticate of his destruction.  
Lastly, albeit they have the blessings of God, and keep them in bondage, yet withal they possess the Curse of God, which always waiteth upon them, and is ready to seize upon them. The Thief liveth always in fear of the judge, and of the day of Assizes, so do these men live in continual danger of God's judgement and punishment, which shall one day meet with them.  
Sixtly, observe that he desireth grace to rest in their spirits: and albeit he mean heeereby their whole persons (as we have showed before in setting down the Interpretation of the words) yet hereby he assigneth the proper Seat of Grace, to be the Soul. For the Grace of Christ, is an inward and spiritual thing, and therefore taketh up the inward and spiritual part of man. Indeed, when once grace is entered into the heart, and sitteth there as a Queen to order all our thoughts and affections, it will spread itself through the whole man, and afterward as it were go out of the doors into the outward actions. We see hereby where grace is especially felt: for as the Soul is the subject of it, so the Soul hath the especial feeling of it. Our justification and forgiveness of sins, the peace of conscience which passeth all understanding is felt in the Soul: yea, Glorification and eternal life through jesus Christ is felt in the Soul. This teacheth us to labour earnestly 
t Heb. 13, 9  to have grace in the heart, that from thence it may flow into all our actions. It is not enough to have gracious tongues, gracious words, gracious mouths, we must first have grace within, and give unto God our hearts. Nothing is more detestable to God and man then Hypocrisy: there appeareth grace without, but there dwelleth none within: there is great show, but little truth, or rather no truth at all.  
Lastly, observe with me the last word, whereby the Apostle shutteth up the Salutation and the whole Epistle, to wit, [Amen.] This is set down in a word, and yet it containeth more than the prayer itself. For in prayer we testify our desire, by this we witness our Faith. By this we observe that unto our requests and petitions in prayer, must be joined Faith and Belief, that God will grant the things craved. This appeareth in the Prophet, 
u Psal. 89, 52.  Psal. 89. Praised be the Lord for evermore, So be it, even so be it. We are taught thus to shut up our prayers, by Christ our Saviour in that platform which he hath left us. Thus the Apostle closeth and concludeth his Epistle, 
x 2 Cor, 13, 13  The grace of our Lord jesus Christ, and the love of God, and the communion of the Holy Ghost, be with you all, Amen. And indeed prayer availeth only in them that believe: 
y jam. 1, 6, and 5, 16.  It is the prayer of faith prevaileth much, if it be fervent: yea, we must ask in faith and not waver, if we think to obtain any thing at his hands. From hence we learn, that we ought always to labour to give assent to God's promises when we pray, and to strive against doubting and infidelity. All the promises of God 
z 2 Cor. 1, 20.  are in Christ; yea, and are in him Amen, unto the glory of God through us. This we see in the Father of the Child possessed, Mark. 9 When Christ jesus said unto him, 
a Mark. 9, 23. 24.  If thou canst believe, all things are possible to him that believeth: he answered, Lord, I believe, help mine unbelief. To pray without Faith, is not to pray at all. And to say Amen in the end of our prayers, and yet to pray with doubting, and without believing, is to make a lie, and to teach our tongues to deceive our hearts. For this is a great jar and discord, when infidelity is in the heart, and faith in the tongue: when inwardly we waver, and outwardly the mouth uttereth, Amen. Moreover, so often as we use public prayers, they must be pronounced and delivered with that plainness, feeling, and zeal, as that the people, being thereby moved, and their faith and affections going with that which is delivered and prayed for, may answer Amen unto that which is desired. This is it which the Apostle toucheth, 1 Cor. 14. 
b 1 Cor. 14, 15 16.  I will pray with the spirit, but I will pray with the understanding also: I will sing with the spirit, but I will sing with the understanding also: Else when thou blessest with the Spirit, how shall he that occupieth the Room of the unlearned, say, Amen at thy giving of thanks, seeing he knoweth not what thou sayest. This reproveth the Popish and Romish Liturgy, that use in divine service a strange and unknown tongue, whereby the people are nuzeled in ignorance, and can receive no 
c 1 Cor 14, 19, 1●.  edification or instruction. And hereby consider the deep devise of the Devil, how far he hath prevailed in this false Church. For when he saw he could not thus far have the upper hand, as utterly to cast the word out of the Church, and to take away the use of prayer; when he perceived it to be unpossible to root out the word of God, and to abolish the invocation of his holy name, he fell to work another way, and that is, to suffer the things to remain, and to take away the right and profitable use of them, so that albeit the word is read, it is read without knowledge: and albeit prayers be made, yet they are made without comfort. Thus the names of the word and prayer remaining, the benefit of them is taken away. The like we might say of the Sacraments, especially of the Supper of the Lord: they will seem to have it, yet in truth they want it: to allow of it, and yet they destroy it and abolish it. If the Devil should utterly remove these things out of the way, so that the names, neither of the word, nor of prayers, nor of the Sacraments were heard among them, all men might discover this deceit, no man would easily be seduced by this palpable grossness: but he is a more cunning workman, he can hide his snares from being seen, so that he will not have them utterly removed and renounced, that the people might say, we have the word read unto us, we have good prayers said among us, we have the Sacraments with us, yet all is done in a strange manner, the Priest useth a strange tongue, and the people are nurtured in strange ignorance. For the word is heard ignorantly, prayers are made ignorantly, and the Sacraments are received ignorantly. The whole frame of the Popish Religion is maintained by ignorance. Thus much of the general observations, that might be enlarged and farther amplified, which I have briefly pointed out: and albeit all of them be very pertinent, yet I will in this manner pass them over. Now let us handle the particular Doctrine that ariseth from this Salutation.  
[The grace of our Lord jesus Christ, be with your Spirit, Amen.] This is the last clause of the Epistle, wherein he wisheth the same that he did in the beginning, to wit, the grace of Christ. If there had been any more notable or excellent blessing to crave and desire for him then this grace of Christ, no doubt he would have asked it, and should have obtained it for him. He would have made some mention of it, either in the beginning or at the latter ending, or in some other place of this Epistle. But seeing we find no other blessing rehearsed or required, beside this grace of Christ, it is most certain the Apostle knew no greater or better gift than this grace of christ. And indeed, he which nameth and commendeth the grace of Christ, doth except or exclude nothing which is good for us, or profitable unto us, either in this life, or in the life to come. For the grace of Christ, whereby we understand the free favour of God, which we by no duties or works have deserved, or can any way deserve, comprehendeth under it, as it were within the compass of it, every good thing, and every perfect gift. For the spiritual blessings of God; as Remission of sins, justification, Sanctification, and eternal Life, do all flow from this grace as from a Fountain. Now it is called the grace of Christ, and that fitly and worthily; because he hath obtained it for us, by the price of his own precious blood he hath deserved to have the same bestowed upon us. For the grace of God the Father properly belongeth unto him, and Christ jesus, his natural son, in whom alone he is well pleased, is the Treasure & Storehouse of his Father, by whose hand is bestowed whatsoever is bestowed upon us.  

Doctrine 1. Spiritual things are to be prayed for, and preferred before earthly things.  Seeing therefore the Apostle maketh so great reckoning of this grace, that he speaketh of it first and last, and remembreth it in the beginning and in the ending, and sendeth this Salutation unto him, we learn from hence, that Spiritual things are to be prayed for and preferred before earthly things: they must have the first place, and earthly things be set in the last place. This appeareth in that form of blessing, which God prescribeth unto Aaron and to his Sons, 
d Num. 4, 6, 23, 24.  Thus ye shall bless the Children of Israel, and say unto them, The Lord bless thee, and keep thee, the Lord make his face shine upon thee, and be merciful unto thee, The Lord lift up his countenance upon thee, and give thee peace. Hear we see what the Priests and Levites were especially to crave; to wit, the favour of God, and his free grace. This is plentifully proved in the Psalms of David, as Psal. 4. 
e Psal. 4, 6.  Many ask, who will show us any good; but Lord, lift thou up the light of thy countenance upon us: where he showeth, that the multitude call for Riches, and Honour, and Pleasure, and account them the only good things: but the godly prefer the favour of God before all, and make it their chief felicity. And in another place, 
f Psal. 80, 3.  Turn us again, o God, and cause thy face to shine, that we may be saved. The Church was now in affliction, they wanted temporal blessings, yet their chief desire was, to feel the loving countenance of God to shine upon them. This appeareth farther unto us, in the lords prayer, left unto us by Christ our Saviour, to direct us to pray: he teacheth and prescribeth this order unto us, that 
g Mat. 6, 9  we first of all ask such things as concern God and his glory, and then those things that belong to ourselves. Thus are the prayers directed that the Apostle Paul maketh, and offereth up for the Churches to which he writeth, he craveth above all things grace and peace: he desireth, that they might have 
h Ephe. 1, 7, & 3, 16. Collos. 1, 9  the Spirit of wisdom and of revelation, that the eyes of their mind may be lightened, that they may be strengthened in the inner man. Yea, this is so plain and pregnant a truth, that the very Heathen in their best meditations have confessed 
i Virgil. eclog. 3. A love principium.  this, that God must have our first thoughts, and the beginning of all our works, who blesseth those that are so begun, and giveth unto them good success. If all these Testimonies, produced out of the Old Testament, alleged out of the New, and confirmed by the uniform consent of the Gentiles, be laid together, we may gather from thence, that in our prayers and judgements we are to prefer and desire especially and principally spiritual things.  

Reason 1.  If any doubt remain in us, let us consider the reasons, that so it may be removed. First, Spiritual and Heavenly blessings are beyond all comparison more excellent, and bring more sound joy of heart then earthly blessings can do. The Prophet testifieth this by his own experence 
k Psal. 4, 7.  Thou hast given me more joy of heart, than they have had, when their Wheat, and their Wine, did abound. The things of this life are corruptible: the things of the life to come are incorruptible. The Apostle Peter speaking of the inheritance of eternal life, calleth it 
l 1 Pet 1, 4.  immortal and undefiled, and that withereth not, reserved in heaven for us. But among the earthly Treasures, what more excellent than Gold? Yet he calleth it 
m 1 Pet. 1, 7, 18.  the Gold that perisheth: and afterward, Ye are not redeemed with corruptible things, as Silver and Gold, from your vain conversation, but with the precious blood of Christ, as of a Lamb undefiled, and without spot. If then all worldly things, even those that be most pure and precious, be transitory and corruptible, they are not chief to be esteemed.  

Reason 2  Secondly, howsoever the wedge of Gold prevaileth much with men, and can in a manner do all things: yet it is of no force with God, it cannot remove his judgements or turn away his wrath from us, it cannot redeem or pay the ransom of one Soul, we were bought with a greater price. Hence it is, that the Prophet saith, 
n Psal. 49, 6, 7.  They trust in their goods, and boast themselves in the multitude of their Riches: yet a man can by no means redeem his Brother, he cannot pay his ransom to God. If riches (that can do much) could do this, than the richest should be the happiest: and the poorest men should be the most miserable. But this standeth not with the will and wisdom of God. To this purpose the Prophet Ezekiell saith, 
o Ezek, 7, 19 Zeph, 1, 18.  They shall cast their Silver in the streets, and their Gold shallbe cast far off: their Silver and their Gold cannot deliver them in  day of the wrath of the Lord: they shall not satisfy their Souls, neither fill their Bowels, for this ruin is for their iniquity. The rich man thinketh himself fenced against all dangers of soul and body, and knoweth not his own error, and ignorance, and folly. It is the spiritual Armour that gineth strength, it is the spiritual Graces of God that do defend us: one drop of them is better than an whole River or a great Sea of earthly blessings.  

Reason, 3.  Thirdly, the obtaining of spiritual things is the cause of the other blessings. They bring with them, when they come, earthly things. When we get wealth, we do not by it get Heavenly wisdom: for many times, they have the greatest riches, that have the least Religion. But when we get Godliness into our hearts, it bringeth with it a competent and convenient measure of all outward things. The Prophet saith, 
p Psal, 34, 10.  The Lions do lack and suffer hunger, but they which seek the Lord, shall want nothing that is good. He knoweth what is good for us, better than we do for ourselves: as the Father knoweth what is good for the Child, better than the Child doth, and therefote he doth not say, they shall want nothing, but nothing that is good. Likewise, the Apostle, 1 Tim. 4. 
q 1 Tim. 4, 8.  Godliness is profitable unto all things, and hath the promises of this life, and of the life to come. He doth not say, that riches are profitable to all things, neither doth he affirm that they have the promises of this life and of the life to come; but Godliness hath those profits and promises. So then, if we lay these things together and consider, that the spiritual blessings being incorruptible, and invisible, and eternal, are in themselves more excellent; that they are of great force and power with God; whereas the earthly, are vain and transitory, weak, and unable to remove any judgement, and that Heavenly blessings are causes of the earthly, and companions with them: we may truly gather and collect from hence, that it is our duty to prefer and pray for spiritual things before transitory, for heavenly things before earthly, for eternal things before temporal.  

Use 1.  Now let us see what uses will arise from hence. First of all, this serveth to condemn the practice of the greatest part of men that go clean against this rule. There is no truth of God oftener confessed in word, that is more commonly denied in deed. We are willing to acknowledge in judgement the excellency of spiritual things, above all things that are mortal and mutable, and among spiritual blessings the price & privilege of God's grace, which bringeth a goodly train and troup of his greatest Treasures: yet notwithstanding our judgement, 
r The first reproof.  our affections are chief set upon the world, and our desires run after earthly things. Such men are wholly earthly and carnal, according to the rule of our Saviour, 
s Math, 6, 21.  Where your treasure is, there will your heart be also. Such can never lift up their minds unto Heaven, that account the earth, and earthly things, their chiefest Treasure: as on the other side, they can never settle their desires and studies upon the earth, that esteem the Heavens and Heavenly things their greatest Treasures. When the Stomach is overladen with meat and over-burdened with the same, there followeth an obstruction and stopping of the passages of Nature: so the inordinate desires of the world pressing down better things, bringeth a forgetfulness of God, and so overfilleth the heart, that it oppresseth and suppresseth all care and cogitation of a better life. For even as we see, that when the shadow groweth lesser; the heat groweth greater; but when the shadow groweth greater, the heat groweth lesser, so it fareth and falleth out with us, when this (world which is but a shadow) taketh up the least room in our hearts, than the love of the world to come, is the greatest in us: but when this present world and the things therein, occupy the greatest space and place in our hearts, than the heat that was kindled in us toward heavenly things is abated and diminished. These two, the love of this world, and of the world to come, are so cross and contrary one to another, that they cannot rest and remain in the highest degree within us, but one cooleth and quencheth the other, one overcometh and overmastereth the other. We would account him a fool and destitute of ordinary understanding, a simple man or a very Child, that would prefer Copper before Gold, a grain of Barley before a Pearl or precious Stone, or would make choice of Chaff before the Wheat, or choose the Husks before the Corn, and yet there are a thousand and ten thousand worse Fools in the World, which take themselves to be great wise men, prudent and politic men of deep and profound reaches, who would disdain and scorn at it to be accounted either Childish or foolish. Naball was 
t 1 Sam. 25. 25.  a rich man, and no doubt took himself and was taken of others to be a wise man: yet setting his mind wholly upon his goods, he is called by the Scripture a fool. The rich man mentioned in the Gospel, 
u Luke. 12, 16, 17, 18, 19, 20.  when his ground brought forth fruits plentifully, thought with himself, I will pull down my Barns and build greater, and said to his Soul, Soul, thou hast much goods laid up for many years, live at ease, eat, drink, and take thy pastime: but though he were rich, and therefore thought himself wise, yet God said unto him, O fool, this night will they fetch away thy Soul from thee, and then whose shall those things be, which thou hast provided? Neither was this the case and condition of this man alone, but it is the case and condition of every one that gathereth riches to himself, and is not rich in God. This rich man is dead and gone: but he hath left a plentiful of spring and a great generation behind him. Look upon men's lives, and see whether the cares of this life, be not the first in their thoughts, purposes, prayers, and practices. Give them enough of this world, and let him that will, take the world to come. All their study, all their toiling and moiling is for the red and white earth, that is, for Gold and Silver, and other trash of this world, as if they could never be full of it, as if they would never be weary of it, as if they should never departed out of it. It is said of Solomon Prou. 30 
x Prou. 30. 15.  The Horsse-leech hath two Daughters which cry, bring, bring, so is it with these worldly minded men, they can never be satisfied, they always cry out for more, they will not be content, they cannot say, they have enough. It is a token of a brood basely borne, that respecteth not the inheritance of sons: so it is an evident sign that we are not the sons of God, when we mind not the Kingdom that the father hath prepared for us, and the son hath purchased unto us. The Beasts were borne and fashioned to look downward: man created after the Image of God, looketh upward and beholdeth the Heavens. It is a great discord and jar between the eye and the heart, which should go together: when the eye is cast upward, and the heart of man groweth downward: the eye is fixed above, and the heart delighteth to be always groveling upon the ground, and glued unto the earth.  
Secondly, as this Doctrine meeteth with their corruption that have their conversation below, in the centre and bowels of the earth, 
y Phil. 3, 20.  
y The 2. reproof.  whereas it should be in heaven from whence we look for a Saviour, even the Lord jesus Christ: so it reproveth such as regard not the obedience to the first Table, and duties of piety and holiness which are to be performed immediately to God. Our Saviour, speaking of the first Table of the Law, calleth it the first and great commandment: first, in dignity and order; in dignity, because it comprehendeth and containeth the duties we own to God: In order of Nature, because from the love of God proceedeth the love to our Neighbour, Likewise great, because it is of greatest weight and stretcheth farthest, and is chief to be respected of us. Hence it is, that when an expounder of the law asked him a question, 
z Math, 22, 36, 37, 38.  Master, which is the greatest commandment in the Law? He answered him, Thou shalt love the Lord thy God with all thine heart, with all thy soul, and with all thy mind, this is the first & the great commandment. These precepts are first commanded, but they are last practised and least regarded. They are called of Christ, great: but they are very small and little, in the eyes of the greatest part and sort of men. If they lead an honest and civil life before men, if they deal justly and truly with their Neighbours, they think all is well, they esteem themselves as perfect men, though they live ignorantly, profanely, and irreligiously, though they have no knowledge of God and of his word, though they regard not his worship privately or publicly. If they can say, we are no thieves, or Murderers, we are not defiled with Fornication, and Adultery, we pay every man his own, and do as we would be done unto; they suppose they bear as good a Soul to God, as the best, and shall be saved as soon as any. But ask them any thing of the worship of God, or mark what their practice is touching his worship, they have no love to it, they take no delight in it, their meditation is not upon the word, their care is not to sanctify the Sabboath, and consequently the duties which they perform toward men, have no right ground to stand upon, and therefore, though they may bring profit to others, yet can they minister no comfort to themselves. The first Table is the heart of all Religion, and the foundation whereupon the duties of Righteousness are builded. If they proceed not from a religious respect to God, they are as an house set upon the Sand, which wanteth a sure groundwork.  

Use 2.  Secondly, we are put in mind from hence, not to care over much for earthly things, or to run so far after them that we forget ourselves where we are. True it is, we are bound and charged in duty to use the means that God hath appointed for us, and to exercise ourselves with diligence, labour, and industry in our callings; but we must not trust in these means and put our confidence in them, and distrust the care and providence of God toward us. There is a double care for the things of this Life: there is a good and godly care, which is necessary for every one; the contrary whereof, is to be careless, idle, wasting, and spending unthristily and wickedly, such things as are gotten by our labour. This providence and forecast is commended and commanded in many places of the Scripture. This the Apostle teacheth and speaketh off, 1. Tim. 5. 
a 1 Tim, 5, 8.  If there be any that provideth not for his own, and namely for them of his household, he denieth the faith, and is worse than an Infidel. The other sort of care, is a care joined with grief and pensiveness, and of this the Apostle saith, 
b 1 Cor, 7, 32.  I would have you without care. This care is an overgreat care, disquieting the heart and maketh it bond to the unrighteous Mammon; this is always to be condemned, as that which breedeth in us a distrust in God's providence, and choketh the love of heavenly things, and therefore is hurtful and pernicious. This our Saviour reproveth in the Gospel according to Matthew, Chap. 6. 
c Math 6, 25.  I say unto you, be not careful for your life, what ye shall eat, or what ye shall drink, nor yet for your Body what ye shall put on, etc. Behold the Fowls of the Heaven, for they neither sow nor reap. Which of you by taking care, can add one cubit to his stature? And why care ye for Raiment? Behold how the Lilies of the field do grow, and yet they neither labour, nor spin. Therefore take no thought what ye shall eat, or what ye shall drink, or wherewith ye shall be clothed, for your Heavenly Father knoweth that ye have need of all these things, etc. We have the Lord to care for us, who knoweth our wants, and the means how to supply them. He made all things before we had our being, to teach us his providence. All the Mines of Silver and Gold, that lie in the heart of the earth, are his, and at his commandment. Hence it is, that the Apostle saith, Heb. 13, 
d Heb, 13, 5, 6, 7.  Have your conversation without covetousness, and be content with those things that ye have: for he hath said, I will not fail thee, neither forsake thee: so that we may boldly say, The Lord is mine helper, neither will I fear what man can do unto me. Can we therefore doubt of his succouring of us, and the supplying of our wants? If we consider his power, he is God: if his will, he is our Father. Will God forsake or forget his Creatures? Or can a father be unmindful or unmerciful toward his Children? This were to make him no God, no Father, which is Blasphemy and impiety. The Prophet David having himself had a long experience of God's watchful eye over him, teacheth us also to depend upon him, Psal. 55. 
e Psal. 55, 22.  Cast thy burden upon the Lord, and he shall nourish thee: he will not suffer the righteous to fall for ever. It is great vanity to be over-greedy and gaping after the transitory things of this world, to be carking and caring in the seeking for them, and to eat the bread of sorrow in going about them. We should use them, as though we used them not: and enjoy them, as though we possessed them, not. To this purpose the Apostle Peter saith, Chap, 5. 
f 1 Pet, 5, 7,  Cast all your care on him, for he careth for you. Wherefore then should we nourish immoderate and excessive cares in our bosoms, seeing we have assurance of God's care towards us? Let us trust in him, and be secure without all distrust and fear. If we have spent our days in the following and pursuing after the vain profits of this life, let us bethink ourselves what we have done, and study to redeem the time that is to come, and consider wherefore we were created & redeemed. The things that are seen are temporal, the things that are not seen they are eternal. Let us above all prefer those things that are able best to prefer us. Let us not live here as men that spend all their days in catching after feathers, and following toys and trifles that cannot profit. If we should see a man wast his years, from day to day, and from month to month, and from year to year, and having lived forty or fifty years hath done nothing but catch after shadows, run after Butterflies, follow after Gewgaws, or behold the Moonshine in the waters, or always look down upon the earth, or always blow up Feathers in the Air: would we not think him stark mad, and judge him out of his wits? Every man is ready to accuse him of Madness, no man would think he did him wrong to call him so, or crave pardon for that he hath done. But be not too hasty to censure such, and to pass the sentence of Madness upon them, lest the Parable be applied to thyself, and be verified of thyself. The wise man, who knew best who are Fools, and what to judge of folly, preacheth and proclaimeth both in the entrance and end of his words, 
g Eccle, 1, 2, & 12, 8.  Vanity of vanities, saith the Preacher, Vanity of Vanities, all is Vanity. If then these things be all vain, nay; Vanity itself: it is more than certain that such as spend their time, and waste their years, and consume their strength in catching after these toys, these shadows, these shows, these feathers, these follies, these trifles, and spend more years in pursuing after these earthly things, than they do hours in attaining Heavenly things, may truly be accounted Fools, or Madmen, or sottish, or such as are possessed with a Spirit of giddiness, that run up and down hither and thither, and know not what they do.  
We use commonly to pity such as are mad and beside themselves and out of their right wits. None are farther out of the way, nor more destitute of true Wisdom than these men are, that have the least care of the best things, and the greatest care of the least things. Let us beware, lest while we think ourselves to be wise, we become stark fools; while we think ourselves spiritual, we be proved to be carnal: and while we loath madness and folly in others, we love madness and folly in ourselves?  

Use 3.  Lastly, seeing spiritual things must be placed and preferred before earthly, we learn another duty from hence, namely that we ought to make greatest account of the greatest blessings, and such as are highest of all, must also be highest in our estimation. These we ought especially to pray for, of the want of these, we must have a special feeling. We are ready to ask for our daily bread: but we do not desire the bread of life, we do not hunger and thirst after Righteousness. We are wholly ignorant of the right manner and method of praying, we regard not to observe the order which God hath ordained.  
Christ jesus instrcting us to pray, 
h Math, 6.  and leaving us a perfect pattern how to make prayer, both for matter and method, hath made this the fourth Petition, to have our daily bread given unto us. But we will not pray after this manner, we will not observe this direction, we make this our principal care, we make it the first Petition, nay; we make it both first and second, the third and sourth, the fift and sixth: we make it the beginning and the ending, we set it before and behind, we enter with it, we conclude with it, we make it all in all, to have earthly blessings, and temporal commodities, and bodily necessities supplied unto us. What a shame is it unto us, that if we will not know the pre-eminence of heavenly things, above these mortal and transitory vanities, we should be such great strangers at home and so ignorant of ourselves and of those parts whereof we consist. Who is so simple that doth not understand, that the soul is more noble and excellent than the body? If then it be more worthy as being a spirit, an immortal spirit: ought we not in the first place to provide for it? Ought we not to adorn it with all spiritual graces? Ought we not so to qualify it, as that it may be inheritor of eternal glory? Let us therefore affect the things of certain abode, and seek after Wisdom, Faith, Sanctification, and the true Riches of the Spirit. If our Treasure be in Heaven, our hearts will be there also.  
Let us lay up and lock up our Treasure in Immortality: let us be sure to lay a good foundation against the time to come. One thing is necessary, this is the good part that shall not be taken away from us. All humane things are full of uncertainties, and the means of their decaying and vanishing are manifold, the Rust, the Moth, the Canker, the Thief, beside a thousand other casualties that take them away from us. It is an holy and heavenly admonition given unto us by Christ, Math, 6. 
i Math, 6, 33.  First seek the Kingdom of God and his Righteousness, and then all other things shall be ministered unto you. This checketh and controlleth the preposterous order and bad practice of most men in their callings, they set the wrong end forward, they labour first of all to get wealth and welfare from day to day, and from year to year, but never think of the root of welfare, and from what Fountain all earthly blessings spring, to wit; from the grace of God. Let us employ our pains to get God's favour, and then transitory things, Wealth, Peace, Honour, Liberty, and such like will follow, so far as they shall be expedient for us: otherwise, all our abundance shall turn to be our bane, woe, and destruction, all things shall be accursed unto us, our Table shall be made a snare to take us and torment us. The grace of God in Christ is sufficient to make a man blessed: and without it, all other things (though we had them in the greatest measure) cannot free us from cursedness. Now it is unpossible that ever we should seek for these gracious gifts of God, except we feel our own misery in the want of them. It is the want of health which we desire to have restored, & the feeling of our disease which we desire to have removed, that driveth us to the Physician. And we have no promise to obtain earthly things, except we seek them as we ought to seek them, and follow the right manner that God hath left unto us to find them. Many seek after them, and pray for them; but they do not obtain, because they ask amiss. It is our duty, not only to pray for lawful things, but also in a lawful manner. A man may do a good thing after an evil manner: it is in our actions, so it may be in our prayers. An indirect and unsanctified order, may mar and corrupt a good and godly prayer. To conclude therefore, let us know, that this grace and favour of God so often remembered in Paul's Epistles, and so often craved and prayed for, to be bestowed upon the Saints, is only able to give satisfaction and contentment unto the soul to stay and rest upon, and therefore we ought above all other things to labour earnestly to feel it in our hearts. Indeed, it seemeth nothing and base in his eyes that hath it not: but when a man once knoweth the worth and value of it, and tasteth the sweet comforts of it within him, he is ready to sell all that he hath to enjoy it and retain it, he is content to renounce and forsake all Dignity and Honour, all Glory and Praise, all Health and Beauty, all Friends and Favour, all Wealth and Treasure, all joy and Delight, all Mirth and Melody, yea; Brethren and Sisters, and Lands, and Wife, and Children, and all things that may be dear unto him, rather than departed from this jewel of grace, far in price above all the jewels of this World. It is with us in respect of spiritual things, as it fareth with the buyer, while he is in buying his commodity before he is possessed of it, according to the description of Solomon, Prou. 20. 
i Prou, 20, 14.  It is nought, it is nought, saith the buyer: but when he is gone apart, he boasteth. He diminisheth the goodness of it, he saith it is to much, it is not worth the money you ask for it, but when he hath purchased and possesseth it, he praiseth his pennyworths, and judgeth it better than his money. So is it with all Heavenly graces, so long as we are destitute of them, we think them not worth our labour and travel, & seeking, and enjoying, we esteem every hour too much, that is spent in following the means appointed to obtain them, and albeit God call unto us 
k Esay, 55, 1, 2.  to come, to buy and eat, to come I say, and buy Wine and Milk without Silver & without money, yet we have no ears to hear, nor leisure to attend, nor hearts to consider of his calling. But when once we have found them, and know the just price and value of them, we would not lose them for all the World, nor for a thousand worlds if they were offered unto us: nay we are willing to sell all we have, to have them continue and abide with us, according to the counsel of the same Solomon, Prou. 23, 23. 
l Prou, 23, 23.  Buy the truth, but sell it not, likewise wisdom, and instruction, and understanding. Let us therefore grow in love with this grace of God, that we may have our hearts established with it. Let us do that now which we would do at the last gasp and breath. Then we are ready to renounce the World, and to prefer one drop of grace and faith before a Kingdom. Let us now begin to learn wisdom, let us prostrate ourselves before the Throne of grace, let us never give rest to our souls until we find it, and let us sue unto him that is the Author and Fountain of all grace, to wit; Christ jesus, to whom with the Father and the Holy Ghost be all glory and praise for ever, Amen.   
FINIS.   

A Table of the principal Contents of this Book.  

A  
ABraham received Angels. page 281. He and Lot reconciled. 252, 253  
Absence of the Pastor hurtful. 196  
Absence of the people from the Pastor. 202. reasons against it. 203  
Abuse of the Ministers. 397  
Abuse of God's providence. 299  
Accepting of persons, 189. not with God. 331  
account of our faith must be given. 91, 92  
Action differs from evil in it. 307  
Admonition. 207  
Adoration of Saints. 146  
Adulterer penitent, is no adulterer. 318  
Affect such as have most grace. 186  
Affection between Pastor and people, 189  
Afflicted are not greatest sinners. 13  
Afflictions serve for confirmation of others. 12. common to godly and ungodly. 19 they are profitable. 207  
Agreement between Paul and james, in matter of justification. 191, 192  
All things not to be done of al. 11  
Alms houses. 156  
Alms must be cheerful. 285  
Amen. 494  
Anabaptists. 265, 367, 387  
Apphia, philemon's wife. 8  
Appear all must before God. 337  
Apostates. 486  
Application. 76  
Archippus. 8  
Assurance of faith, no Doctrine of presumption. 180  
Assemblies of the Church, 84. they are beasts that reject them. 85  
Assurances lawful. 385  
Ask no unlawful thing of others. 418  
Atheists. 209  
Attention required, 219. three benefits of it. ibid.  
Authority given to the Ministers, 163. they must not abuse it. 170  
Authority absolute no man hath. 419   

B  
Backbiters, 427. the sorts of them, 427, 428  
Backsliders, 132, 150, 491. they prove worse than others. 486  
Bands, where the greatest are should be most love, 337. the more bands are broken, the greater sin. 341  
Good Beginnings, help not without proceeding. 132  
Bellarmine's doctrine of Princes. 267  
Benefit of others is to be sought, 135.  
Benefits that come by instruction. 40  
Benefit bestowed upon Saints, shall not be lost. 280  
Better too forward, then backward. 75  
Birthday. 424  
Blessed that suffer for the truth, 14. not all that hear. 242  
Blessed that live in God's favour. 57  
Blessings are to be craved from GOD in Christ, 61. ascribe them not our selves. 63  
Blemishes of body, no sins, 315. to be patiently borne. 316  
Blind zeal. See zeal.  
Blind devotion. 288  
Blind not to be discouraged. 311  
Blindness of mind a sin, 310, 311, wherein it differs from blindness of body. Ibid.  
Blood of the Martyrs. 13  
Body must bow to God. 94  
Bondage of the wicked. 115  
bondservants, whether they may fly, Epist. Dedicat.  
Brother, who is. 256  
Borrowers often thieves. 412  
brethren faithful are 33●. They are bound to love each other. 342  
Brownists. 177   

C  
Calling given of God. 336. Every minister hath two callings. 268  
Canker of the Commonwealth. 381  
Canonised Saints. 120  
Cause makes a Martyr. 19  
Care twofold. 504. It must be had of every member. 189  
Censurers of the Church. 168  
Chaplains. 200  
Chance. 299  
Charity. 315, 256  
Christ rejecteth none, how base soever. 5  
Christ and the faithful one body, 16. he accounts our sufferings his, 16. He is the Object of our Faith. 106. Our salvation is wholly wrought by him. Ibid He is true God. 107  
Christ is harboured in his members. 145 446. he is the anointed of the father. 463. Why he is called Lord. 493. The use of it. 496  
Christians, who they be. 496. The true Christian hath faith and love. 100 He must have more then Faith. 103. He is only a free man. 114. Wherein it standeth, 115. Bound to serve the Church. 272  
Christians are not enemies to States and commonwealths. 263. They are the only friends of Princes, 269  
A good Christian, a good Subject. 267  
Chistian policy. 265  
Cherish good things. 481  
Cheerfulness. See Willingness.  
Children should not hear an evil word 45  
Children of God never void of the fruits of faith, 122  
Children deformed, destroyed by the Heathen. 157  
Children must obey parents. 343  
Church meetings to be frequented. 30  
Church and Commonwealth compared to man. 36  
Church of Rome teacheth that faith may be without charity. 104. It is a Tyrant. 177  
Our Church hath many Saints. 120  
Church is Christ's school, 128. it shall never perish. 487  
Church accused of sedition. 264  
Church of Rome, no true Church. 322  
Civil honest men. 97, 503  
Circumcision. 392  
Comparison between Idolatry old and new. 63, 64  
Compassion, 114. it is to be showed to the ignorant. 177  
Company of evil persons, 94. 123, 150. of the godly to be delighted in. 439  
Communion ought to be among all saints 113. It standeth in two things, 114. We must delight in it, 123. it takes not away private possessions. 365  
A Communion among the ungodly, 124  
Communion is with Christ, and among ourselves. 149  
Communion one with another, what it teacheth. 348, 357  
Communion with Christ, wherein it consisteth. 349  
All things Common among friends. See friends.  
Comfort to all that employ their gifts, 140, 141.  
Comfort to the Ministers, 167, 278. and to the people. 279  
Comfort in losses, 307. not to be vexed through impatiency. 310  
The Colliers Faith. 77, 78  
Confession of faith necessary, 86. it hath promise of reward. 87. It is a fruit of faith, ibid. it is required of all, 89  
Confession is, as our faith. 91  
Confession of penitents not to be revealed. See Penitents confession.  
Confirmation in the truth necessary, 131  
Conjunction among the faithful in 3. things. 123  
Contemners of God's ordinances, 130. and of the weak Brother. 479  
Conscience of our company. 350  
Contentation, 370. Rules serving to work it. ibid.  
Converted, must seek to convert others 69  
Course of the Gospel cannot be stopped. 1  
Conversion of a man, altars him quite. 227  
Contempt of prayer. 454  
Covetousness, 354, 372, 409, 504. the sorts of it. ibid. it is the root of all evil. ibid.  
Covenants in writing. See Obligations.  
Cruelty toward Transgressor's. 174  
Cursed speaking. 475  
Creditors not to be rigorous. 383, 410  
Courteous speeches become the Saints, 471. against them that pinch courtesy who shall begin them 474. against such as perform them only outwardly. ibid.   

D  
Dangerous to contemn preaching of the word. 214.  
Day-laborer. 410  
Despise not any, how vile soever. 5  
devils faith what it is. 78, 107. many come behind them, 79, 108. they have no hope of mercy. ibid. they know they are reserved to wrath. ibid. they teach the reprobate a lesson which themselves could never learn, 80. they do Gods will by constraint, 288. what are their baits. 489. they corrupt God's worship 499  
Devil signifieth a false accuser. 144  
Degrees of faith. 81  
Defence of the godly we must undertake. 94  
Desire the best gifts 149, 464  
Description of the iniquity of our times 150, 151, 178  
Deputies cannot discharge us. 200  
Departers out of the Church. 220  
Delight must be in God's service. 287  
Death of the godly sudden ofttimes. 308  
Dead faith. 258, 259  
Dear they must be to us that have gained us to the faith. 394  
Deformed have comfort. 311  
Delight not in the ungodly. 318  
Debts to be paid, 389. such as do not, are thieves. ibid. they are not to be eagerly exacted from the poor, 407. they are of two sorts. 246  
Degrees in submitting ourselves to the word. 401  
Despair not of any man's salvation, 430 three Meditations about it. 431  
Deserts. See Merits. Demas. 484  
Disgrace it is not to be cast in prison for the Gospel's sake. 12  
Difference between the godly and ungodly, 24. between Pastors and hirelings, 72. between God's love of the elect, and of the reprobat, 86. between believing God, and in God, 107. between Heathenish and christian religion, 156. between that which penitent persons have been, and are. 318. between sinner & sinner, 480, between the godly and hypocrites. 486  
Dislike of ourselves, is the first step to grace. 52  
Discretion required in the minister. 175  
Division of parishes, hath footing in the word. 198  
Diligent teaching required. 200  
No Disgrace to do service to the Saints. 276  
Disorder in the world overturns not gods providence, 298. God ordereth it. 299  
Doubts must be removed by the minister. 362  
Doubtful things must be taken in the best part. 429  
Duties are better done by help of others then alone. 21  
Duties to be performed willingly. 285  
Duties of godliness chief to be regarded. 503.   

E  
Earthly things must be set after heavenly. 500  
Education of children in godliness. 43  
Elect shall in Gods good time be called. 7  
Elect called Saints, and why. 86  
Envy not the proceeding of others, 75. 153. who are most given to it. Ib. reason why we should not envy others. 76  
Envy what it is, 133. most hurtful to him that hath it. ibid.  
Enemies to a good name. 98.  
Enemies of the Church prosper not, 278 280  
Enemies to the Ministers, are enemies to God. 398  
Increase in good things is required, 226 324, 483. seeing we are in the way to the kingdom. 127  
Enticing to evil. 152, 153  
Inquire out such as want. 161  
Inquire which way to do good. 281, 423  
Entrance of sin into the world. 302  
Epistle to Philemon when written. 466  
Epicures. 299  
Equality in christ among believers, 331  
Esteem of penitent persons as they are, 314. Evil cannot be defended by God's providence. 300  
Execution for treason, not religion. 19, 20  
Exhorting one another required, 39, 152, 260. Examine ourselves whether sanctified. 122  
Examples corrupt not to be folowd 189  
Exacting our own not always warrantable. 412.   

F  
Faith is the hand of the soul, 53. it stands in particular application. 66, 76, 80. no comfort without this, 77. particular faith required of every one. 77  
Faith of the Church of Rome what it is, 77. it is grounded upon ignorance. 78  
No faith, where no knowledge. 78  
Faith hath sundry degrees, 8●, 110. it must not be kept to ourselves. 92  
Faith and Love commend a man to god, 95. they perfect a Christian. ibid. they are marks of election ibid. they go together, 99 they are as the tree and fruit ibid. being severed they lose their names & natures, 100 he is no true Christian that separates them. 100  
Faith is proved and tried by our love, and love by our Faith. 101. How it doth justify. 103. It is not built on men. 487  
What true faith is. 106  
Faith in the Saints, Popish Doctrine. 208  
Faith is wrought by the preaching of the word, ●09. It is joined with repentance Ibid. It teacheth to depend upon God, Ibid.  
Faith is mingled with doubting. 110. Many think they have it who want it. 108, 259. Being weak it is available. 285. Not to be had in respect of persons. 188  
Faithful are peaceable. 110. They are Saints, 117. They yield more than is requested of them. 431. Therein they follow God's example. 432  
Faithful accused of sedition, 26●. Whether they can fall away. 491  
Families of Christians, a particular Church, 8. being reform, they have in them persons unreformed, 237. How made obedient. 234  
Fathers must make their Children religious. 43. They are many times murderers of them, 44  
Famine of the word 214  
Famine, some are glad of. 409  
Familiarity with the Saints, who regard not. 355  
Favour of God cause of all blessings. 56. Seek it above all things, 57, 465. Wretched to be without it ●9  
Fearful persons, 92  
Feeling of Church's troubles, 275  
Flattering men in sin. 321  
Forgiveness of offences required, 6, 245, 249. How man forgiveth. 247  
Fortune 299. Forefathers. 42  
Forward, sometimes fall back. 484  
Forwardness in good things. 433  
Friends are as our own Soul. 26. they will admonish. 27  
Friendship counterfeit. 28  
Friends to Princes who are, 269. of what sort we must choose them, 326. They have all things common, 350. They must require no more than God alloweth. 415, 416  
Friendship among the Heathen what, 352. How it differs from love. Ibid  
Freedom properly belongs to the godly. 115  
Fruits of love to be showed chiefly to the Saints, 67. And not to the ungodly. 325  
Fruitfulness in good works. 101  
Freedom in a Christian, wherein. 115   

G  
Gain of souls. 482  
Gentiles Idolatry and Papists, like, 63  
Gifts to be communicated to the Saints, 114. they are of 2 sorts, Ibid. the faithful are God's Stewards to despense his gifts. 114  
Gifts received, must be employed to the good of others, 1, 134. Not to their hindrance, 138. They must not lie still. Ibid.  
Gifts of God must be stirred up, 133, 483  
Gifts are bestowed to profit withal. 273  
Gladness, See joy..  
Glory of God to be sought in all things, 64, 147  
God loveth a cheerful giver. 282  
God is not the Author of sin. 300 He worketh in sin three ways. Ibid. He moveth none to sin, 301. He disposeth ever to good the sins of Men. 303. He punisheth sin with sin 486  
God hears our prayers two ways, 453  
God recompenseth outward wants 310 He accepteth no man's person. 531. he forgives the penitent 414  
Gods love reconciles all his Creatures, 5●. He loveth all his Creatures, and how. 86, 323. He is not benefited by our well-doing. 112  
Godly charged which rebellion 26●. they are friends to the Prince, and the reasons. 269  
Godly must abound in graces, 100LS. They are most to be beloved. 112. they are never barren, 123. They often die quickly, the reasons of it. 303  
Godliness sweetens the bitterness of the Cross. 116  
Goers backward. 130  
Good name hath many enemies, 417  
Good things must be carefully, and earnestly followed. 9 Reasons and uses, 10  
The goodness of God to us must be made known. 142. The benefits thereof. 142, 143  
Gospel cannot be bound. 2. It is stronger than the Devil, 2, 3. It abolisheth not civil ordinances, 202. Obedience to them adorns the Gospel. 263  
Gospel brings peace. 264  
Government of the tongue. 476. Rules to observe to attain to it. 477  
Grace of two sorts. 492, It signifieth sometimes the free favour of God, and sometimes his gifts in us. 48. It is chief to be desired. Ibid. It sanctifieth all other good things. 51 The want of it is a curse. Ibid. It is the foundation of all our happiness. 52, 53. Three steps leading us to find grace, 52. It giveth contentment to the soul. 54. Why called the grace of Christ, ●92. the more it appears in any, the more to be loved. 322. 323. It is given freely. 457  
Graces of God are fruits of election. 70. Bestowed upon other they must rejoice us, See Spiritual graces. We must grow in them. 482. The seat of them is the Soul. 498  
Grief to behold the unregenerate. 187  
Grief to see any decay in grace. 435, 436  
Grudge not at others good, 153   

H  
Hatred between Minister and people, hinders profiting. 193  
Help of others to be sought 22  
Heathen and Christian Religion, how they differ. 156  
Hearers must perform three duties, 219. They must hear the word willingly. 287  
Difference of hearers, 338. It is no common Grace. 3●0  
Against hearing false tales. 428  
Where the Hart is, there is our delight. 288  
Heart and word must go together, 457  
Historical Faith. 78  
Hindrances of Prayer. 460 And of hearing 484  
An honour to suffer for Christ. 18  
Honouring of Saints. 145  
Honour the Minister. 296  
Houses of the godly what. 38, 45. And of the ungodly. 46  
Householders must teach their households 38. They must first reform themselves 4●. They must bring their Families to the Church. 47  
All their houses the Christians sold not, 367, 368  
Hope the best of others, 426. It is a property of love. Ibid.  
Hospitality, 440. It consisteth not in feasting, 4. 2. It is chiefly required of Ministers. 444  
Hospitals none among the Heathen, 157  
Husband and Wife yoke-fellows. 30  
Husbands. 328  
Hunger after grace, one step to it. 53  
Who are said to hunger. 483  
Hypocrites. 486   

I  
Idol-Shepheards. 35  
Idle persons have their gifts diminished, 13●. Idolatry of Gentiles, and Papist, alike. 64. jesting at sin. 72  
jesuits enemies to Princes. 266. They are Cormorants. 340  
jesus, what to be learned by it. 495  
Ignorance, 78, 90  
Ignorant people ready to receive any Religion. ●…. Ignorant Ministers. 201  
Imprisonment for the Gospel. 12, 13  
Implicit Faith. 77. Imprecations, 175  
Imputation of Christ's righteousness, 363 364  
Instruction profitable. 40  
Invocation of Saints: 66  
Indulgence 1●6. See Lenity.  
Inferiors own honour, 179. 34, they must be content with their places. 335  
Injuries, See Revenge.  
Infirmities object not. 315  
Inferiors not bound to obey in evil, 420 Being unbelievers, they yield but half obedience. 344  
joy to see the faithfall grow in grace. 68  
Israel oppressed. 330  
Interest in his own good, every man hath. 365  
judge not before the time. 430  
judgement of the wicked touching the Cross. 14  
justification by Faith condemned by the Papists. 102. How Faith justifieth. 103. Paul and james reconciled. 104, 105. It is no doctrine of Liberty. 105   

K  
Keys of the kingdom of heaven, 166. How committed to the Minister. Ibid.  
Kindred must be respected. 338, 340  
Kings, Nurses to the Church. 273  
Knowledge necessary. 90. where it is not there is no faith. 78. Being abused it bringeth judgement. 129  
Knowledge of propriety in goods, increaseth the care of them. 367   

L  
Lame persons comforted. 311  
Law. 246  
Lawyers, 389. Rules belonging unto them 360  
Lest measure of grace. 482  
A Lesson for persecutors. 17  
Libertines. 106, ●99  
Lenity in winking at offenders, 176  
Liberality. 160. How bestowed amiss. 116  
Liberal maintenance to be allowed the Minister. 287  
Life of the godly often short. 308. How the promise is kept to them. 109  
Love to be showed, specially to the saints 67. Generally to be extended to all. 86  
A fruit of love to admonish. 27  
We must love most, where God loveth most, 112. Not the ungodly most. 115  
Love between Pastor and people, 192 193  
Love those that have converted us, 261  
Love one another. 332, 355. It is a Christians badge, 356, 355  
Love God above all. 340  
Love to the Saints must be fervent. 254, 257. What it is. 256. The manner how we must love. 257, 258  
Long life a punishment to the ungodly, 308  
Losses, See comfort in losses.  
Lowest member in the Church must be respected. 184, 329  
The low estate comforted. 1●0  
Lukewarm, 433   

M  
A Magistrate sustains two persons. 247  
Man by Nature sociable, 22  
A Martyr, who is. 19, 20  
Marks of Christ what. 18  
Marriage must be in the Lord. 32  
English Martyrs canonised by the Pope, were devilish Traitors, 121  
Mankind stand in need one of another, 83  
Mass. 93  
Maintenance of the Minister. 400  
Manner of doing, God accepts more than the deed. 284  
Masters must pray for their Families, 241. They have comfort in teaching them. 242. they are Ministers in their own houses. 45  
Meditations to move us to Prayer, 462  
Necessary after hearing. 220. For Patrons. 222  
A mean to be kept. 76  
Means must be used to bring us to faith, 108, 109. To further his gifts in us, 129  
Members we are one of another, 173  
Merciless men. 276  
Merciful men. 280  
Meritorious works, 458  
Merits taught in the Church of Rome, 463  
Ministers calling painful, 33. they must not entangle themselves in worldly things, 37. They must seek chiefly the profit of their people. 70. It is a grief to see them go backward, 71  
Ministers must preach willingly, 286. They are Gods Instruments to convert Souls, 165. They must be maintained, 287. Given to Hospitality, 444. Being idle their gifts are diminished, 136, they have no right to be maintained. 137  
Ministers must love the people as Children, 194, They must be faithful, 216 They shall give an account for souls, 216. They have comfort in labouring 242  
Ministry a worthy calling, 165  
Ministers are Gods Ambassadors, 171 How to be esteemed, 171. They must use mildness, and gentleness, 172, 173  
Mitigation of offences required, 363, Three rules belonging thereto. Ibid.  
misshapen Children, See Children deformed.  
Monkish life, See Solitary.  
Mocking the Ministers, 204  
Multitude no rule to try truth, 90   

N  
Name that is good only the godly have 96, It hath many enemies, 427. Evil men have an evil Name, 96. Against such as take away the good Name of the godly, 96, Ungodliness brings a blot to men's names, 97. civil men are ignorant of a good Name, Ibid Seek aster a good name. 97. how many ways men are deceived in it. Ibid Wherein a good name consisteth, 98, The enemies to it. Ibid  
Natural condition, what. 299  
Negligence in Religion, 11  
Neglect of Prayer, 456  
Neighbour, who is. 256  
Nicodemus, 481  
Niggardliness, See Covetousness.  
Non proficients. 128, 324  
Non residency, what it is, 194  
Notes to prove men void of Faith, 108  
Novatians. 317   

O  
Objections answered, pretending that ministers live idly. 35. that they need not hear, that have faith already. 130  
Objections against instructing families, 40. of them that say they spend nothing but their own, 115. Of miserable men against liberality, 158, 190. of Non residents. 197  
Objections brought to prove preaching not the ordinary means of regeneration. 207  
Objections of Anabaptists. 265. 367  
Objections made against forgiving offenders, 246. against using salutations. 247  
Obligations lawful. 385  
Occasions of doing good must be sought 31. of contention must be cut off, 251  
Odious terms not to be used against the penitent. 311  
Offences of penitents not to be aggravated. 293. they are to be forgiven. 243  
Offences forgiven two ways. 247. they will arise many ways. 487  
Old age honourable. 178  
Old men instead of Fathers, 18. their Duties and sins, 181, 491. their long life is a testimony of God's mercy. 182  
Oppression: 393  
Opportunity. 444  
Order in praying for blessings. 505  
Overseers of the Church. 221  
Outward blessings recompensed with inward. 305   

P  
paynim religion, what. 156. they regard not the poor. Ibid  
Papists no friends to Princes. 266. falsely called Catholics, 322. they sever faith and love, 102, 104. they slander us about Goodworkes. 105  
Parents of deformed children comforted, 311, 316. they must not reprove their children for good things. 328. they must pray for their families. 241  
Pardon open for penitents. 217  
Pastors joy. 69  
Pastors and people are as Father and son, 189. they are tied to a particular charge 199. not to discourage people that are forward. 329  
Pastors of mean gifts must be heard. 203  
Patrons admonished. 221. whence they had their names.  
Peace given to the faithful. 55, 58  
The three Persons in Trinity, work our salvation, 61. the distinction between them must be known. 62  
Peace is brought by the Gospel. 264  
Penitent persons not to be reproached. 317. their confession not to be revealed. 321. abuse of the church of Rom therein. Ibid.  
●alse persuasion of Faith, set down by certain notes. 108.  
Peter's being at Rome uncertain. 46●. disagreement of Popish writers about it. 471  
Persecutions of Christians, are the persecutions of Christ. 15  
Popish Idolatry like the Gentiles. 63  
Popish assertions touching the Scriptures. 78  
Pope held to be the Saint-maker. 121. he is enemy to Princes. 266  
Popish devotion. 288. Martyrs. 10. Religion, which gives liberty to sin. 105 Church what it is. 470.  
The Pope's Supremacy. 470. his Saints. 120  
Poor Saints to be relieved. 154. What those poor are. 161.  
Poorest believer is rich. 189. the godly are specially to be respected. 1●1.  
Pray for the free passage of the gosp. 3●…  
Prayer necessary. 63. 437. it must be made to God for others. 82. it is a part of spiritual armour. 83. the use of it. ibid. other men's to be entreated. 84. We must pray for spiritual strength. 91. and for spiritual things. 505  
Prayer what it is. 447. it is a medicine against all diseases 83. how made unprofitable. 461. what is required in it 449. why God defers to hear. 453. Popish prayers Idolatrous. 452  
Prayer heard two ways. 453  
Prayer contemned. 454  
Prayer to Saints. 454. It robbeth God of his honour. 155. It cannot merit.  
People must maintain their Ministers. 38. They must delight the hearts of their Teachers. 73. They must not think it enough, not to hurt them. 74. They come to entrap them. Ibid how many ways they grieve their Pastors. 75  
People must employ their gifts. 139. They must not despise the Ministry of the word. 170. They must honour their Pastors. 202. They must attend their own Pastors. 203. they are in the ministers debt. 402  
Poor unthankful. 412  
Preciseness not to be objected against Professors. 93  
Presence of the Pastor necessary. 190, 191.  
Preaching of the word, the means of regeneration. 205. A token of God's love. 215  
Preachers preach to themselves as well as to others. 210  
Preaching Ministry necessary to salvation. 213  
Preparation before hearing. 219  
Privileges of the godly. 58  
Profession of Faith, See Confession.  
Profaners of the Sabbaoth. 124  
Provision for the poor. 160  
Providence of God order all things. 295. It exempts men from sin. 300. It comforteth. 302. It giveth contentation. 303  
Puritan how it arose. 93   

Q.  
Questions answered, whether the holy Ghost be excluded in Salutations. 4●. Why Paul calls God his God. 66. Whether Faith respecteth the Saints. Ibid. Why Faith is restrained to the Saints. 67 how Infants can be saved that want faith 8●. Whether all that cannot say God is their God, are Reprobates. 81. Whether the Spirit may be lost. 133. Whether a Christian may not be angry. 174. Whether it be sufficiently to have Faith inwardly in the heart, and so to conceal our Religion. 88 Whether unlawful to respect persons. 189  
Whether we may hear none but our own Pastors. 202. Whether God be not able to save us without the ministers 215  
Whether all men would believe if they heard God speak. 218  
How the promise of long life is kept. 39  
What they must do that are not able to restore. 413  
We must not ask the question why all believe not. 240  
Question whether it be lawful to sue at the Law. 246  
Whether the faithful can fall away. 491.   

R  
Rash judgement. 6  
Reading is not Preaching. 208  
Who hold reading to be preaching. 209  
Rejoice when we ought. 68  
Repinining See Enuy.  
Religion must be professed. 86  
Reproof of such as love only the ungodly. 115  
Reproaches, See Taunts.  
Repentance blots out the reproach of sin. 88, 317  
Residents required of Pastors. 19●, 196  
Reason against Non residency. 196, 197.  
Regeneration wrought by the word, See Preaching.  
Revenge not injuries. 304. Reasons to prove we ought not. 305  
Repentance not to be delayed 318  
Repetitions. 406  
Restitution. 413  
Reward a means to move to godliness 226  
Religion brings profit with it. 230. The several sorts of profit. 231. It makes all the Family dutiful. 234. It is no inheritance. 237  
Reformed Families have often in them unreformed persons. 237  
Repentant offenders must be forgiven. 244  
Rejoice at our Brother's good. 421  
Regeneration. 424  
Reproof. 430  
Reward proves not merit. 463  
Rich men want reproovers. 27  
Rigour. 480. in punishing to be avoided. 176, 177  
Riches abused, 275.  
Riots and Routs condemned. 369   

S.  
Sabaoth to be duly sanctified. 23  
Saints are not to be prayed unto, 66. not to be believed in, 103. why so called. 117. There are Saints upon earth. 118  
Two sorts of Saints, 118. No reproach to be a Saint. 119  
Saints of the Pope's making. 121  
Saints how they may be honoured. 145  
Wherein it consisteth. Ibid.  
Salutations, 465. they beseem the Servants of God. 471  
Sanctification a sign of election. 122. necessary in all. Ibid.  
Servants we are to all. 134  
Sermons read. 212  
Servants are of two sons. 365. how they must do their duty. 284. Whatsoever they do hearty is accepted. 285. how they are made obedient. 235  
Servants ●…lly entreated. 329  
Sacraments. 391. What they are. ibid. the causes of them. 392  
Satan hinders prayers. 462. how he poisoneth it. 461. he persuades it will merit, ibid. how he is to be resisted. Ibid.  
Sins of the penitent not to be increased. 311  
Self-love. 258  
Sinful men contemn the Ministry. 296  
sharpness. See Rigour.  
Slanderers of the godly reproved. 96. they are petty-devils. 144. we may be such by holding our peace. 429.  
Slander to religion, to make it enemy to Princes. 263  
Slander, that we make God the author of sin. 301  
Solitary life. 23  
Soule-Labour is greatest. 36  
Soule-love the truest. 44  
Societies of the ungodly must be shunned. See Company.  
Soul more excellent than the body. 505  
Spiritual blessing chief to be craved. 49  
Sport not at sin. 72  
Spirit compared to fire. 133  
Spiritual graces to be preferred before earthly. 500  
Speech how to be ordered. 477  
Standards at a stay reproved. 131  
Stir up the gifts of God. See Gifts.  
Strangers not to be wronged 443. Infidels respected them. Ibid.  
Superiors to be reverenced. 177. they beat God's Image. 178. they must use mildness toward Inferiors. 333, 334. they must instruct them. 344. Profitable Meditations for Superiors. 335  
Suretyship lawful. 373. how it may be used lawfully. 377  
Christ became our Surety. 375  
Sureties for evil persons. 379  
Rash Suretyship the undoing of many. 381  
Sureties must do three things. 383  
Submission to the Gospel. 401  
Subscription. 494  
Suing at Law. 246. what to be observed in it. Ibid.  
Suspicions. 427   

T  
Taunts must not discourage us. 120  
talebearers. 427  
Testaments of the dead allowed. 387. rules to be observed in them. ibid.  
Thanksgiving required 68 425. 456. it is to be given to God alone, ibid. not only for ourselves, ibid. not to be severed from prayers. ibid.  
Theft in borrowing. 4 3  
time-servers. 486  
Times and seasons of our conversion in God's hands. 607  
Titles given to the Ministers. 34  
Trial of our conversion how to be made 232  
Translations of Scripture. ●09  
True Religion altars a man. ●27  
Troubles of our Brethren must touch us 422. we must seek to remedy them. 423  
Tongue. 475. 476. How to order it in speaking. 477. How it is abused. Ibid.  
English Traitors made Romish Saints. 19  
Turks Commonwealth. 376   

V  
No valour to revenge. 250  
Vain to set ourselves against the Gospel. 3  
Vainglory. 146, 147  
Vanity of this World. 505  
Vexing of the Saints. 1●0  
A vexation to dwell among the ungodly 150  
Unequal marriages. 32  
Uncertainty of human things. 154, 155  
unblamable infirmities. See Infirmities  
Unrepentant Sinners must be charged with their sin. 320  
ungodly hate the godly. 325, 326  
Unthankfulness of the poor. 412  
Universal vocation and election there is not. 240  
Uncourteous speeches. 475  
Unknown tongue in prayer. 498  
Voice of God cannot be endured. 218  
Vpbraiders of penitent persons 314  
Use maketh men prompt. 133  
Use not gifts to the hindrance of others 138  
Use of our goods belongs to the Saints. 372  
Usurers. 410   

W  
Want of outward blessings. See blessings  
Weak ones not to be despiced. 83. they must be strengthened. 478  
Weak Faith available. 285  
Wives must be helpers of their husband. 29  
A Christian Wife is a great blessing, 30  
Wives must wait the fittest times. 31  
Wife that is godly. 326, 328  
Way to breed obedience in all sorts. 234  
Wicked men have nothing theirs. 60. All things are set against them. Ibid. they are Bondmen. 115  
Wicked provoke God's wrath against Princes. 268. They are the greatest breakers of Prince's Laws. ●63  
Wicked are usurpers 23●, 497. They are miserable in earthly things. 49●  
Willingness in all duties 2●2. The minister must show it in Preaching. 286. The people in hearing. 287  
Worship must be performed with the whole body. 94  
Works of mercy must be specially showed to the godly poor. 111. They are accepted as done to Christ. Ibid.  
Works which are meritorious. See Meritorious.  
Woeful the estate of Apostates. 485  
Wills of the dead, See Testaments.  
Word, is seed and meat. 130  
World a bait 488  
Worldly men reproved. ●01  
Wretched estate of such as are without the preaching of the Word. 213  
Writings allowed for assurance. 386.  
They stay suits 388   

Y  
Year what best welcome to the covetous. 409  
Young persons own duties to old Men, 180 They must suffer them to speak. Ibid. they must give them place. Ibid.   

Z  
Zeal commended. 10. Scoffers at it punished. 10, 11. It must be tempered with knowledge. 11  
True Zeal what it is, 11. It is commended in good things. 433  
Zeal blind. 11    

Faults escaped.  
PAge 9 line 34. read knot of love. & l. 36. r. prisoner of Christ. page 5. l. 55. deal of. p. 20. l. 41, 42. r. our. p. 36. l. 12. r. prison. pag. l. 46. read if meat. page 54. l. 54 read to reside. page 77. li. 18. read but what. pa. 123. l. 2. r. so old. page 150. l. 34. r. mire. p. 152. l. 18. r. leaves. pag. 165, l. 18. read cooperation. p. 167. l. 1. r. ways. p. 174. l. 54. r. persons. p. 178. l. 19 r. swarm. p. 183. l. 43. deal be. p. 197. l. 7. read vigilant. p. 219. l. 38. r. distractions. p. 220. l. 18. r. and that. p. 227. l. 15. r. the name. p. 248. l. 18. r. not to hate. l. 19 not to desire. p. 250. l. 1. r. Amnon. p. 254. l. 13. r. all such. p. 265. li. 19 r. the inheritance. p. 287. l. 18. r. and no. p. 288. l. 14. r, unto our p. 301. l. 1. r. could not. p. 302. l. 7. r. spur. p. 303. l. 30. r. strayeth. p. 319. l. 3. r. charge. p. 341. l. 5. r. burned. p. 350. l. 41. r. mutual. p. 352 l. 34. r. consent. p. 360. l. 49. connecting. p. 369. l. 44. r. being. p. 370. l. 3. r. Churls. p. 372. l. 13. read them not. p. 381. l. 31. or the. p. 401. l. 11, r. guided. p. 415. l. 30. deal no. p. 11. l. 15. r. albeit they want and ability to relieve them. p. 260. l. 22. r. make him. p. 433. l. 1. r. them strive. p. 441. l. 31. r. to be the. p. 443. l. 11. r. no pity. p. 450. l. 50. r. to overcome. p. 457. l. 31. without profit. p. 462. l. 24. r. of meriting. p. 475. l. 52. unregenerate heart. p. 426. l. 12. r. not the. p. 427. l. 51. deal with. p. 449. l. 42. read when he. p. 447. l. 2. if we. p. 267. l. 23. we had. 227. in Margin. r. Sophoc. in Aiace. p. 489. l. 21. read they will. and l. 30. r. pace. p. 495. l. 38. r. not want.