Commentary Upon Philemon

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 clapt up and kept in Prison at Rome; from whence also he directed sundry Epistles to diverse Churches and particular persons. From thence he wrote to the Galatians, to the Ephesians, to the Philippians, to the Colossians; and the latter Epistle to Timothy, 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 labored 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 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 Chaines, it can be restrained by no Bandes and Boults, it can be shut up by no bars of Iron, and Gates of Brasse, but breaketh forth as the light of the Sun out of a dark Cloud. We see this evidently in the example of Paul, albeit he were in bonds and Chaines, 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 spake, that he had almost gained & persuaded Agrippa to Christianity. The like we see in another place, 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, 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.

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 it self. 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, If this be of God ye cannot destroy it, least 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?

Again, God will bring their devises to naught, 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 Potters Vessel. This the Prophet teacheth. Psal. 33. The Lord breaketh the Counsel of the Heathen, and bringeth to naught the devises of the people: The Counsel of the Lord shall stand forever, 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 Scepter of Iron that stop the course of it, we may truly conclude, that the course thereof cannot be hindered.

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, so that his bands in Christ were famous throughout all the Judgment 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 labor 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, clapt up in Prison, and fettered in chains; yet the word it self is lively and mighty in operation, it entereth deeply, it discerneth sharply, the thoughts and intents of the heart. True it is therefore, the Ministers of the Gospel may be bound, but the Gospel it self 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 vt 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 then 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 Savior said to the seventy Disciples when they returned from preaching the Gospel, and confirming it by Miracles that followed it; 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, 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-priests, 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 Jailor to the Faith, verifying that which the Apostle speaks in another place; 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 patient 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 patient 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.

Secondly, we see it is in vain to set our selves against the Gospel of Christ, and the Ministers of God that bring it unto us. True it is, the World endeuoreth nothing more then to hinder the truth, and to drown all memory of the glad tidings of salvation; but all their labor is lost, and all their purposes shall be frustrate. The Tyrants of the Earth may bind the professors of the Gospel, but the Gospel it self 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 iniuring his Servants, and from going about to stop their mouths: let them remember what Gamaliell said; 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 naught. 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 impossible, and themselves as unable to hinder the free passage of the Gospel, as to bind the wind in their Fistes, 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; Gather together on heaps ô 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 naught, pronounce a decree, yet it shall not stand, for God is with us.

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; 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, that he would send forth laborers into his Vineyard, and maintain them against ravening Wolves that seek to devour them, that he would bless their labors, 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 Laborers 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 our selves, but pray to the Lord of the Harvest to send out able work-men 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.

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 Lord's, the Work-men are the Lord's, the blessing and success is the Lord's, and they that strive against it, fight against the Lord. Let us comfort our selves 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 in the work of the Ministry, because they were assured that the word which they delivered, was no vain word, nor deceiveable 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; That many of the Brethren in the Lord were boldned 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 ship-wrack of a good conscience, let us hold out unto the end, and then we shall be sure of eternal happiness in the Heavens.

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, 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 cittizen of Colossae, a city scituate in Phrygia, not far frō 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 Colossae, where he supposed he should hear no more of him; or if he did, would not follow and pursue after him so far. This Fugitiue and Runnagate Servant, false fingered, and false hearted, coming to Rome, 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 heart 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 Mans Seruaunt, 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 Mayster, 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: Which converteth the Soul, and giveth wisdom unto the simple: as the Prophet teacheth us.

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 diverse good and profitable uses.

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. There is neither Jew nor Graecian: there is neither bond nor free: there is neither Male nor Female, for ye are all one in Christ Jesus.

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, according to the counsel of Christ our Savior. 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 Savior, Because he looked on the poor degree of his Seruaunt, 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.

Thirdly, we learn, that no man ought under any color 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 Mayster; yet he would not detain him with him, without his allowance and approbation. The Gospel then doth not destroy and disannul the diverse 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, and to Count his Master worthy of all honor, 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.

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 rancor and malice, and not suffer the Sun to go down upon our wrath. O how 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; 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 savor of death; the Sacraments, are made Instruments of Wrath; and our Prayers are turned into Sin. We are taught in our Prayers, to ask forgiveness at the hands of God, as we our selves perform this duty toward our Brethren. The promise of forgiveness, is made to them that do forgive, When ye shall stand and pray, forgive, if ye have anything 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 rememberest that thy Brother hath ought against thee, 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; 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 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, 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 Savior pronounceth them blessed That are Peace-makers, for they shall be called the Children of God. We are charged, not only to seek peace our selves, 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.

Fifthly, we are taught to take heed we do not rashly sit in judgment 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 Prouerb; 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 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, 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, least we be judged.

Lastly, we see evidently (as in a Glass) in this Epistle, that all that are elected of God to eternal life, shall in God's 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 then 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 intend our own conversion, it pleaseth God to call us, and to gather us into the bosom of the Church. The Parable of the Housholder hiring laborers 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 Churches subversion. We see it in the Penitent Thief, in Manasseh, in Mary Magdalene, and many others. We see it in Onesimus in this place: Who would have imagined, that this man playing the vile Runna-gate, and the false Thief, and departing out of the religious House of godly Philemon, which is honored 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, 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; 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.

In this Epistle we are to consider two things: First, the Praeface, in the three first verses. Secondly, the substance and matter of the Epistle, in the rest. The Praeface or entrance, containeth the inscription or Title, in these two verses, & sundry prayers in the four verses following. The inscription, remembereth 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 Captiue 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 thralldom, 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 then 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 Colossae, 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 fulfill it. He nameth him with the rest, because the Pastors and Ministers of the Church, ought 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 remembereth the Family of Philemon, which he doth entitle with an honorable 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; 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 honored and worshipped, which is another special reason to win Philemon to his purpose, thinking so reverently and religiously of him and his private charge.

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. Wherefore, before that we come to handle the principal and especial Doctrines, it shall not be amiss to point out diverse instructions that the Apostle intimateth.

And first, mark, that among all that are here named, none is mentioned without his Title of honor, to teach, that everyone ought to have some-what to commend him, and whosoever lead an upright and holy life, their name ought to be renowned and honored 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 Apostle-ship, 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, Not to be high minded, but to make our selves equal to them of the lower sort, and to think better of others then of our selves.

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 labor 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 Savior; Blessed are the Peace-makers, for they shall be called the Children of God. Hereby we shall give comfort to men's consciences, and remove the stumbling blocks and offenses that daily arise among Neighbors. On the other side, we may truly say; Curssed 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 practice.

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 favor. This is the dealing that Christ prescribeth; 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.

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 contstrain 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. 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 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, Withall our heart, with all our soul, with all our strength: and the second Table requireth us, To love our Neighbor as our self: so that whether wye perform the duties of the first or of the second Table, we must perform them heartily, sincerely, and earnestly. The Prophet David had a zeal as hot as fire; So that the zeal of God's house did eat him up. When we call upon the Name of God; We are commanded to be fervent in Prayer. In the high work of the Ministry, 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 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; 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.

The Reasone 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 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. I am. 5, 16. Feruent zeal addeth wings, and maketh it mount up on high, and pierce the Heavens, where Lip-labor is lost labor, 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.

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 steppes. This is the reason which the Apostle teacheth, writing to the Corinthians: 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.

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 Mettall. 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; 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 hard-hearted, 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.

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, honored, and magnified in the Servants of God. The Lord himself commended and blessed the zeal of Phinehas. The Apostle 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; O how glorious was the King of Israel this day, &c. Then David said unto Michall: It was before the Lord, which chose me rather then thy Father and all his House: and I will be yet more vile then thus, and will be low in mine 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 anything 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 practice 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.

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 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 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; 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, Leane, and Lame, as it were with the offall 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 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 negligentlie, 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.

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 heart, when he is any way dishonored. 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; That they had the zeal of God, but not according to knowledge: yea, he testifieth of himself before his conversion; 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, 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.

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 honorable 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 remembereth his imprisonment and suffering, as an advantage to gain credit with Philemon in his suit. We learn from hence, that it is no indignity or dishonor to the true Servants of God, to be clapt in the Stockes, to be cast into Prison, or to be put to death for the Gospels sake. I say, imprisonment, afflictions, and troubles, fall 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, was committed to prison. When Michaiah had delivered the truth of God, and resisted the false Prophets that deceived the King; 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. Jeremiah is put in prison because he prophesied, That the Citty 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; 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, enduring the bitterness of the Cross, the hardness of imprisonment, the danger of death, the bearing with Roddes, the peril of Shipwracke, 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, And had their Feet made fast in the Stockes, 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.

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 wast it, but to purge it. Thus doth Peter the Apostle teach in his first Epistle; That the trial of your Faith being much more precious then Golde that perisheth (though it be tried with fire) might be found unto your praise and honor, 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.

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 labor 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; 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 Judgment Hall, and in all other places, insomuch, that many of the Brethren in the Lord are boldned through my bands, and dare more franckely 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 judgment of a natural man, it seemeth unlikely and impossible 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 human 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 honor, and to show that he is infinite in wisdom.

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; They killed the Lord and their own Prophets, they persecuted the Apostles, and forbad them to Preach unto the Gentiles, to fufill 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.

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 judgment. It reproveth such as wonder at them lying in affliction, as at an Owl in the desert, or a Pellicane 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 faiths sake, and faint for the Servants of God. On the other side, let us learn better things, and not judge rash judgment 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 Savior; 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 judgment. When the Disciples shown Christ of the Galileans, whose blood Pilate had mingled with their sacrifices, he answered & said unto them; Suppose ye that these Galileans were greater sinners then 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 our selves members of one and the same body with them, according to the precept of the Apostle; 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.

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 Gospels 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, 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 judgment and estimation of true happiness. How many are there that account happiness to consist in honors, 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, 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 Savior 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 honor of God, and their names are written in the Book of life.

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, That none of us suffer as a Murderer, or as a Thief, or an evil Doer, or as a Busie-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 offenses: 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 Gospels 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 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 revelling, in whoring, in all vanity, and are not ashamed; nay, they are past 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 Faiths sake, is our glory and honor, 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 Savior, declaring that this must be the condition of all the Servants of God, to be reviled and persecuted, saith: 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, 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, Reioycing that they were counted worthy to suffer for the Name of Christ, and the preaching of the truth. So the Hebrews are commended, 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.

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. 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 Chaines, calleth them his Bands in Christ. And in the Epistle to the Colossians, he saith; Now rejoice I in my sufferings for you, and fulfill the rest of the afflictions of Christ in my flesh, for his bodies sake, which is the Church. Here he calleth the afflictions which he in his body suffered, the afflictions of Christ. So he exhorteth Timothy, not to be ashamed 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.

The reasons hereof are plain and evident. For first they are sustained for his names sake, and therefore may fitly be called his. If then we endure them for his cause, and for the 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 offense. When Abiathar came to David, and told him how that his Father and his Fathers house were slain, for succouring of David, he presently took to himself, saying; I am the cause of the death of all the persons of thy Fathers 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: Surely for thy sake are we slain continually, and are counted as Sheep for the slaughter. Hereunto the Apostle alludeth and concludeth the reason, in the Epistle to the Romans. Cha. 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 then his?

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, 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, 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 thē: 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 fulfill the rest of the afflictions of Christ in my flesh for his body sake, which is his Church.

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: 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 Swordes, 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 asswage 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 forbid; 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 our selves, 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 judgment, when Christ shall break the heavens, and come to judge the quick and the dead: 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 shown 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 judgment of Christ, when he shall say to his Sheep standing on the right hand: 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 clothe 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 anything, 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, clothe, and visit him, we feed, clothe, 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 everyone had need. Among all encouragements to well doing, there cannot be a greater then this, that Christ accepteth it as done unto himself.

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 honorable, 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 preeminence, to endure affliction for Christ's sake, and maketh it as great an honor to suffer, as to believe; and therefore he joineth them both together. The prison into which the godly are cast, is better then the Palace of a Prince. The Chaines that are borne and worn, for keeping faith and a good conscience, are greater ornaments, then all the Chaines of Gold about the Neckes of the Men of this World. The Fetters wherewith the faithful are laden, are of greater price and estimation, then all the Bracelets and Abilements, then 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 Chaine 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 honor and estimation, whereof we have an example in Herod, recorded in the Acts: Who arrayed himself in roall apparel, cunningly wrought, that it glistred as the Sun (as 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 Cognizances of Christ, whereby they are known to be his. This is it 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, whippings, scars, and blemishes which he bare about in his body; 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: 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 off-scouring of all things. These are the marks which the Apostle glorieth in, and whereof he is no more ashamed, then the Soldier is of his wounds and scars. We see how Soldiers that fight in a good cause, in their Princes quarrel, and for the defense of their Country, if they loose an Eye, or an Arm, or a Legge, 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 maimes which they have sustained: how much more honor 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 scourgings, whippings, and imprisonments of the faithful, they are truly and rightly honorable with God and good men. And if we will judge rightly, we must esteem no otherwise of these their sufferings.

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 offenses. It is not our suffering barely and nakedly considered, can honor us with the reward of glory, and the Crown of Martyrdom, 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 offenses 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 of men, 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 canonized for Saints in Heaven, which were no better then Traitors when they lived upon the earth. The Church of Rome, which vaunteth her self to be the only true Church of God, and condemneth other, honoreth diverse 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 our selves, 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 favor shown 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 Popes 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 pointes of Faith, they were never mentioned in the proceedings 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 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 Popes 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: It is thank-worthy 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 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 honored as Martyrs among us, who died not for Christ, but for practicing against the Doctrine of Christ, which teacheth to be gentle, patient, humble, and not any way to seek revenge.

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 asswage 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 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 anything be able to lift up your hands, and to raise up your harts 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: It is hard for thee to kick against pricks. It is therefore a fearful thing to be a persecutor. 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, &c. So the Apostle John describing the tribulation of the Church, saith: 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.

Here 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, 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 Galatians. Paul, Siluanus, 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, then he could do himself alone, seeing two may prevail more then one. He honoreth him also with the name of a deer 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 suite, and so Philemon sooner yield his consent, and grant this request, being requested, and as it were set upon by so many. 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 our selves. 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: Two are better then one. Abimelech, being directed by God to stir up Abraham, obtaineth by his means 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 favor of God, and the accepting of their Sacrifice through the intercession of Job, which without him they could not obtain. Absalom not being 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. Heereby it cometh to pass, 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 our selves the help of others, to further us therein.

The truth of this Doctrine will better appear unto us, if we weight the causes and consider the reasons. For first, the labor and wages of two, is better and greater then of one alone. In all doing of duties there is profit & reward, but where greater strength is joined and force united, there is greater fruit of the labor 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 then one, he addeth immediately; For they have better Wages for their labor. It maketh us (having company) to be more cheerful in laboring, 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, 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 Bartlemew, Thomas and Matthew, &c. Thus they were sent, and thus they labored 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 labors of his twelu Apostles: He sent them out, two and two before him into every Citty 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 labor 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.

Secondly, in peril and danger if one fall or be overcome, he hath by his fellow, a fitter 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 spake unto them in the name of the Lord. This is the reason that Solomon useth to commend the sociable life above the solitary; For if they fall, the one will lift up his fellow: and if one overcome him, two shall stand against him, and a three-fold cord is not easily broken. Seeing therefore, the recompense of labor, 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.

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 then one, and three more then two. Two hands are better to work withal, then one. Two heads are better then one, and three better then two, to contrive anything. Man is by Nature sociable, and loveth the company and fellowship of others, more then 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 Lyon which is accounted as the King of all the Beasts of the Forest, may want the help of the seely Mouse. Let us set no man at naught, be he never so seely and simple. All human 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 aide and assistance one of another, we may not be to seek of them, but have them at hand. Smal things are increased by concord: great reuennues 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 incamp together, and march together, are not easily subdued, but one serveth to strengthen another: but if they go straggling and forraging out of order, if they fall to the prey and pillage, everyone 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 our selves and our Brethren to God. The Apostle James saith; 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, 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 color, forsooth least they gather contagion and corruption from the base vulgar. But as the Gentiles teach by the light of nature, that we are not born for our selves 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 unsavory, and unseasoned, and unsanctified manners of the people which they complain of. Doth any man light a Candle 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 putrifaction? Away therefore with this Monkish life out of the Church, which standeth neither with the ordinance of God, nor the society of man: and let 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 then one.

Secondly, this teacheth us to maintain the public meetings and assemblies of the Saints, and to magnify the Lord's Sabbaoths, when all the Church join in prayers, praises, and other exercises of our Christian Religion, making even 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, chiefly 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, 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 willingly together at the time of mustering together his Army in perfect beauty. Now the Standard seemeth pulled down, and the Campe to be broken up, and the people disperced 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; So that they sought for the Fountaines of Waters, and the streams of the Rivers, if so be they might find to save the Horses and the Mules alive, least 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 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, and therefore we may truly conclude, that because they hear it not, they cannot be of God.

Lastly, we must not content our selves, 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, 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, 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; 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 then a thousand other where: I had rather be a door-keeper 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 Lord's 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 then to abide and continue in the house the Lord all the days of their life, as the Prophet maketh known his 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, then 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 Sabbath 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 Dyeing, 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.

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, because the Apostle calleth him a Fellow-laborer. But the opinion and judgment of these men is not certain, and the reason whereupon it standeth, is weak and wavering. Rather he appeareth to be a Citizen of Colossae, 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 fulfill it; And many other are called by this honorable Title of Fellow-laborers, who never had calling to preach the word, as appeareth in diverse 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 labor 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 labor in the truth, and for the truth; the Apostle hopeth to prevail with him. 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, ought 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 Heard-men of their Cattle, Abraham said unto him; Let there be, I pray thee, no strife between thee and me, neither between my Heard-men and thy Heard-men, for we are Brethren. Jonathan and David (a pair of sure and fast friends) entered into a covenant of peace and amity, either with other, 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; Henceforth cal 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 thē 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 whō he spake, being assured he would not deny to tell him, because he loved him This the Apostle teacheth; 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.

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, 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; The multitude of them that believed were of one heart, and of one Soul: neither any of them said, that anything 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 anything 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 anything that is just and equal?

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 it self, 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 it self, not enjoying all the liberty or commodity that lawfully it may have. The Apostle describing the properties of love, saith: Love suffereth long: it is bountiful: love enuyeth not: love doth not boast it it self: 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.

Let us see the Uses of this Doctrine. First, seeing Christian friendship will perform Christian duties, we learn, that a Christian Friende 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 over-turn it: but the friendship which is in God, and for God, endureth forever, no envy shall undo it, no occasion shall break it, no time shall dissolve it. This appeareth by the words of the Wiseman. Prouerb. 18. 24. A man that hath friends ought to show himself friendly, but a friend is nearer then 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 Solomon teacheth. Prouerb. 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 gleweth together, are not easily sundered and disjoined, but have a sure and steadfast conjunction, and are built 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.

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 everywhere such as will be ready to sooth and flatter us in our offenses, & to tell us all is well done: but few there are that will deal faithfully with us.

This a great plague, and a great judgment, 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 offenses; 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, then 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; 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: Rebuke not a Scorner, least he hate thee: but rebuke a wise Man, and he will love thee. The correction of a Friend, is as the Rodde 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 our selves, 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; Thou shalt not hate thy Brother in thy heart, but thou shalt plainly rebuke thy Neighbor, 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 Hilles and Dales, in Woodes 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 Friende is unto the Soul, as Physic is to the Body: and the admonishing of our Brother, is as the directing of a Trauailer. Let us therefore suffer the word of exhortation, 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 ô mine Enemy? The word of God is good to him that walketh uprightly: and we shall find in the ende; That open rebuke is better then secret love; yea, that the Woundes of a Lover are faithful, and the Kisses of an Enemy are pleasant.

Lastly, seeing one Friende (especially a Christian Friend) may challenge and claim much from his Friende, we must know that it is a fearful sin, under color and show of friendship, to betray or undermine one another. Of such false and feigned Friends, David complaineth in sundry places of the Psalms; My familiar Friende 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, ô 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; Who spake friendly to his Brother, but when he had him alone in the Fielde, he rose up against him and slew him. This was the sin of Joab, his false and fraudulent dealing with Abner and Amasa, he spake peaceably, but meant treacherously; Art thou in health my Brother? And so smote them with the sword that they died. This was the sin of Judas, 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. 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 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 anything of that which he possessed was his own, neither was there any among them that lacked. Where the Evangelist declareth, that their harts 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 clothe him, to feed him, and to visit him in all his members, as we shown before, otherwise we are no true members, but dead members.

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 is the judgment 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 Husbandes: 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. 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 spurr up their Husbands to all Christian duties and holy fruits of Religion.

The ende 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: 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 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, &c. She openeth her Mouth in Wisdom, and the Law of Grace is in her tongue, she overseeth 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 of Sampson, when her Husband was greatly affrighted and astonied, 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 burnt offering, and a meat offering at our hands, neither would he have shown 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, 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 Stoole, 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.

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 patient 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 exhorteth; Wives to be subject to their husbands, that even they which obey not the word, may without the word be woon 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 depart from him, giveth this reason; What knowest thou, ô 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.

Secondly, she is his yoke-fellow, and ought to draw with him in an eeuen 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 yoke-fellows were Abraham and Sara, Isaac and Rebecca, Zacharias 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 depart one from another. This piety and honesty, God and Nature doth teach us to practice.

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 labor wisely to bring him on, and to conceive a liking of them, that before distasted with him. If she perceive him forward, she will endeavor 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: He that findeth a Wife, findeth a good thing: and receiveth favor 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 Wise man) buildeth up her house, but the foolish destroyeth it with her own hand. Secondly, it reproveth such Wives as are uncomfortable and vncheerefull, much more such as are bitter and reproachful to their Husbands, such as Micholl was to David. Of such Solomon saith; A foolish Son is the calamity of his Father, and the contentions of a Wife, are like a continual dropping: Where he compareth the braulings and chidings of a Woman, to the cover of an house, which is so broken, that when it raineth, the Water droppeth in upon the Planckes 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 brauling, 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 iars 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 Husbands ill husbands, and causeth them to delight anywhere, rather then where they should delight to be, and to desire any company, rather then to be with the Companion of his life, which he ought to desire. An house thus divided cannot stand long, albeit for a time it may continue.

Secondly, it serveth as a notable direction for godly Women, in regard of the honorable 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 everyone 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 behavior of Abigail toward Nabal, a wise woman, toward a churlish and drunken Husband, 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 Nabal, then 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 outragiousnesse, to further them in impiety and ungodliness, and consequently to hasten their own and their Husbands 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 Jezebel, when Ahab longed after the Vine-yard 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, 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 honor that was due to God, he was full of wrath, so that the glory of his Riches, the multitude of his children, the favor of the King, the greatness of his honor, 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 patient? Did she show him, that favor is deceitful, that wealth is uncertain, and that honor is as a blast of wind; yea, lighter then vanity it self? 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 hight of all iniquity.

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 everyone 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 Gueste, 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 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, 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, brought an universal flood upon the Earth. How greatly God detesteth this, the Prophet Malachi declareth. Cha. 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 honors, 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 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 pondereth 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, 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.

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 propper Name, Archippus: and by his Office, a Fellow-Soldier. True it is, all Christians in this life are Warriours, 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 labor and much trouble, it signifieth the necessity of the calling, and pointeth out the danger and opposition that is made against it. 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; The Harvest indeed is great, but the Laborers are few, pray ye therefore the Lord of the Harvest, to thrust forth Laborers into his Harvest. Where we see, he calleth the Ministers of the Gospel Laborers in the Harvest-field, and gatherers of the Lord's Corn. We see what great pains men take in Harvest, and how necessary Laborers are, when the Corn is ripe and ready to be reaped. The Apostle Paul speaking of himself, and the rest of the Apostles saith; We together are God's Laborers. And in another place; The Elders that rule well, is worthy of double honor, specially they which labor in the word and doctrine. Heerevnto agreeth that which he writeth in another Epistle: Study to show thyself approved unto God, a work-man 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 honor, but a burden; it is not only a Title of renown, but a work of labor.

This will better appear, if we mark the Reasons following. First, the ordinance of God appointeth, that every calling should eat their Bread in the sweat of their brows; that is, should be industrious and painful in their several vocations, whether it be in bodily or in spiritual labor. The bodily calling, requireth bodily labor: the spiritual calling, requireth spiritual labor. Idleness and negligence in any work of the Lord is accursed. An idle hearer, that joineth not practice, is abhominable: a loose and careless professor, that addeth not obedience, is a bad professor.

Secondly, the Ministers of God fight the Lord's spiritual battles for us, by their prayers, care, watchfulness, faith, and the whole Armor of God: by opposing and setting themselves against Heritiques, Atheists, Worldlinges, Schismatics, Wicked men, and all things that exalr themselves against God. Is not this a great work, of great labor, to resist the budding and growing of so many sins as daily rise up, as men that strive with the whole Earth? To labor, in study, in word, in doctrine, in zeal, in watching? According to that which the Apostle saith; I was often in weariness, and painfulness, in watching often: besides the things which are outward, I am combred 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, and labor 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, waying the purpose and appointment of God, who hath annexed labor 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 labor.

This doctrine teacheth us, and offereth unto us diverse Uses. First, let us learn to acknowledge the work of the Ministry, to be a work of great diligence, painfulness, and labor, if it be performed as it ought to be. We must keep back 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 our selves, and to all the flock, whereof the holy Ghost hath made us Ouer-seers to feed the Church of God, which he hath purchased with his own blood, we shall find our function to be full of labor and sweating, to receive much evil entreating, and hard entertainment here in this World. The Apostle teaching the duty of the hearers toward their Ministers, saith; 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: 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 laboring. 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 fighting or looking for their enemies, and drawing out the Sword of the Spirit, which is the word of God. Is any calling under Heaven more necessary, then 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 Husband-men. 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 labor and less ease. Sometimes they are called Watch-men, 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 aie builders of the Lord's house, Soldiers in the Lord's Campe, Husbandmen in the Lord's field, Watch-men in the Lord's Citty, and Shepheardes over the Lord's flock, which he hath redeemed with his precious blood; we must all confess, that the Ministry of the word is a work of great labor, if it be discharged aright. For this, if we know not by practice, we may see by experience, that to study with constantnesse, to meditate with earnesse, 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 over-sight, 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, then any the strongest labor that is used among men. For this we may observe, that the labors of the body (though they be great) maintain strength, preserve the stomach, increase the appetite, and add vigor to every part: but it is far otherwise in the labors 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; 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 wich take pains in their callings, are feeble in body, weak in strength, sparing in diet, and subject to diseases.

Secondly, seeing the calling of a Minister requireth pains and labor, it reproveth those that be Idol Shepherds, dumb Dogs, evil Beasts, slow bellies; not laborers, but loiterers; not work-men, 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 Isaiah 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 calling, and remember the honorable Titles whereby they are called, that so they may be put in mind of their duties. Let them 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, 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; And the sluggard is wiser in his own conceit, then seven men that can render a reason: as appeareth in the example of the slothful Servant, who did hide his Masters Talent: 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 Talent 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 heart to conceive; and albeit I stand in a slippery place, because I should be censured to speak rather for our selves, then for others, and to respect more our own gain, then 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 Honny: 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 labor, 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, 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 they that Ministred 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, that men have souls, and that there is an immediate soul-labor, far greater then bodily labor, and likewise a soul-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, 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, Chap. 18. The spirit of a Man will sustain his infirmity, but a wounded spirit who can bear it? Furthermore, there is persecution 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 Counselor, of a Noble-man, an idle calling, because they use not bodily labor? This is, as if a man should say, 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 Sterne: he doth not indeed as they do, but he doth far greater and better things. The Church and Common-wealth are not unfitly compared to a man's body, which consist of many partes, all needful and necessary, yet all have not the same uses and functions. If the members of a man's 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 labor painfully, earn their living, and bring many other commodities: if the shoulders should say, that they bear all burdens: or the head, that it seeth 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 labor to the maintenance of the rest of the partes: were not this a foolish conceit of reasoning, and would not this tend to the ruin of the whole body? In the body political, if the people that dig and delue, should complain and conspire against the Prince and Nobles, (who labor 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 Common-wealth? So is it in the Church, and in the offices of the Church. As the people labor by working, so do the Ministers in studying and preaching. All have not one office, all have not one use. Therefore the Apostle saith; 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, everyone 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 labor with bodily labor; 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 Carpenters Axe, or the Shepherds Crooke, or the Husbandmans 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; 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 labors; the Shepherd, by the increase of his flock: and therefore it must not seem strange unto us, that the Lord's Soldiers should enjoy their pay, and that his Workemen should have their hire.

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 Ministry, 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 Windowe, that they considet what provision, and store of new and old they have, to go through the work. Such as mean to build, 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 enterprized not rashly, but advisedly: not meanly stored, but plentifully furnished with all manner of provision fit for the Lord's work. Again, being the Soldiers of Christ, and the leaders of his people, they must seek to please, 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 enrolled and given his name to his Captain, he leaveth his house and other affairs, which might with-draw his mind, and mindeth nothing but the battle. So ought we to be wholly loosed, and thoroughly freed from the impediments and incumbrances of this Worlde, 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; 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 Laborers among them, they must be esteemed and accounted as the greatest defense and preservation of a Citty and Kingdom. This is confessed by Joash the King of Israel (when Elisha fell sick of his sickness, whereof he died) O my Father, my Father, the Charet of Israel, and the Horsemen of the same. The prayer of Moses, prevailed more then the Sword of Joshua, and all the furniture of war against the Amalekites. The Apostle writing to the Hebrews, exhorteth thē To obey them that have the over-sight 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 honor. It is a grievous and a crying sin, to keep back the laborers wages, to diminish it, to grudge at it, and to take it to thenselves, and it calleth for vengeance, & entereth into the ears of the Lord of hosts. The Ministers are the Lord's laborers and workmen, hired to labor 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 In-justice, 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, 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 Store-house, 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 Windowes 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 with-hold the Laborers 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, We beseech you Brethren, that ye acknowledge them which labor 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 labor 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.

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-Soldier 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 Honorable 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 it self, 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, 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. 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 thē 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, Ye shall lay up these my words in your harts, 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, 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. Teach a child in the Trade of his way, and when he is old he shall not depart from it. Hereunto also agreeth the saying of the Apostle; 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: 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 judgment. Job is reported to have sanctified his Children, when the days of their banqueting were gone about, 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 • od with all his Household. The Parents of Timothy, his Grand-mother and Mother, brought him up in the knowledge of the Scriptures of a Child, 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 diverse other out of the Book of God, to teach us, that to whom soever GOD hath vochsafed this grace, and given this honor to make him a Father of Children, a Mayster over Seruaunts, a Governor over an Houshould; 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.

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 to exhort and admonish one another, as we see. 1. Thess. 5. 11. Heb. 3. 13. 14. Levite. 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, least their harts 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.

Secondly, every Mans house is his private charge, which he must over-see, 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 of his Children which they had committed, and to have honored them above the Lord. This is a grievous fault, and an horrible offense, to set yp our Sons instead of God, and to make more account of them then we do of the most high. Hence it is that Solomon saith; Be diligent to know the State of thy Flock, and take heed to the Heards. 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 Common-wealth, or in the family: and everyone must be diligent to know the estate of this charge, laboring 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.

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. Everyone 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 nurtered 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 harts 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 labors, in several families at home, all the doctrine delivered and heard, is trodden under foot, choked, and forgotten.