Commentary Upon Philemon

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

• If he will prove profitable unto thee, then thou oughtest to receive him, least thou be found an enemy to thine own profit:
• But he will prove profitable unto thee,
• Receive him therefore.

This hath included in it, the force of a close and secret Objection. For Philemon might object, I have found him hurtful: why then should I receive into my House as a member of my Family, that Servant which will cause more harm, then bring profit: I have had experience of the damage that he hath done me, what homage he will do me, I know not. To this the Apostle maketh a double answer; first, by granting, then by correcting that which he had granted, and both ways, by comparing the time past with the time present; the time before he embraced Religion, with the time of his conversion: as if he should say; true it is, and I grant he was once vnprofible to thee, for while he was unfaithful to God, he could do no faithful service unto thee: but why dost thou urge the time of his ignorance? And why dost thou consider so much what he hath been? For now he is become a new man, he hath tasted of the true Religion, he hath learned to know God, to know himself, to know thee, and to know me. To know God, his merciful Creator; to know himself, a wretched Sinner; to know thee, his loving Master; to know me, his spiritual Father; whereas in former times he was ignorant of all these. As he regarded not to know God, so he could not regard thy good: but now thou shalt receive a new Onesimus, a new Servant, a new man, the same in substance, but renewed in quality, and altered from the Crown of the head to the sole of the foot. He was not before so unprofitable, but now thou shalt find him as profitable unto thee, as I have found him both diligent and dutiful unto me, in my bonds and imprisonment.

The reasons taken from the Apostle himself, are of two sorts: first, from his action of sending him: secondly, from the Communion and fellowship which Paul had with Philemon. The first, touching his present sending of his Servant back, is propounded, and then the objections that might be alleged, are prevented. The reason may thus be concluded;

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

This is the reason: the preventing of the Objections is in the three Verses following, which come afterward to be considered.

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

In these two Verses, containing two reasons, to persuade Philemon to receive his Servant, being made much better by his departure from him, we are to observe diverse pointes, worthy of our diligent observation, and of our careful consideration. First, we are to mark, how the Apostle, speaking of the offense of Onesimus, and of his former State before his conversion, doth mitigate the greatness of his sin, by the mildness of the word. For whereas he might have called him, a Thief, a Rogue, and a Runna-gate, he doth allay it, and express it under a gentler Name, (as we shall see better afterward) to teach us, that when we have to do with Sinners that are converted unto Christ truly, and have repented of their sins unfeignedly, we should deal favorably with them, we should not rack and stretch their offenses, but after a sort, cover them with the cloak of charity, and bury them in the Grave of forgetfulness. Secondly, we may observe how the Apostle speaking of his Conversion and Regeneration, doth set it out to the full, not only that Philemon should be persuaded, but that Onesimus might be comforted. Wherefore he doth not only say that he was become profitable, but very profitable, or exceeding profitable. And he addeth; not only very profitable to Philemon, but to himself, even to them both; whereof Paul had experience already, Philemon should have hereafter: which teacheth us to use all good and loving means, to strengthen such as are newly converted, and to remember for their comfort and encouragement, such good things as appear to have been in them, not to diminish or lessen them, but fully to express and declare them to others, that God may be glorified in their calling, and they themselves may be strengthened in all well doing.

Thirdly, we see in the strength of the first reason, that men are greatly moved to do anything by hope of receiving profit and commodity. It is an Argument not only to induce profane and ungodly men to commit wickedness, but to persuade the godly and faithful to follow holiness of life. Whatsoever is offered unto us under the Title of profit, doth carry with it a certain force and power to lead us to the practice of it: whereby we ought to learn, that in moving men to well doing, we may lawfully lay before them the hope of Heaven, and assurance of profit; yea, all men for their better encouragement in the works of godliness, may have respect to the profit of their labor, and the recompense of reward. True it is, the glory of God, and the discharge of our duty, ought to be the principal means to move us, but the consideration of our own profit should not be neglected. Hence it is that the Apostle moving all that have believed, to be careful to show forth good works, addeth; These things are good and profitable unto men: on the other side, removing them from foolish questions, and Genealogies, and contentions, and brawlings about the Law: he concludeth, for they are unprofitable and vain. So the Apostle declaring the wonderful Faith of Moses, who refused to be called the Son of Pharaoh's Daughter, chose rather to suffer adversity with the people of God, and esteemed the rebuke of Christ greater riches then the treasures of Egypt, showeth, that he had respect to the recompense of the reward.

Fourthly, Paul's sending is made a reason for Philemon's receiving, and he concludeth, that he is to be received of his Master, because he is sent back by Paul himself. For seeing Onesimus returned not of his own accord, or through compulsion of others, or through danger of law, or through fear of punishment, but by the purpose and appointment of Paul, and came not again empty, but laden with letters of commendation; it serveth highly to set forth the matter. To present himself in this sort before his Master, by the direction and advise of Paul, was more then if he had returned of his own head, and it was more effectual to move Philemon to receive him: which teacheth us, that the author and persuader of any journey or embassage, doth serve greatly to commend the journey, and to set forth the embassage it self; and therefore a message sent from a faithful and good man, is not lightly to be passed over, or rashly to be contemned, or unreverantly to be received of him to whom it is sent.

Lastly, we are to observe the tender and inward affection of Paul toward Onesimus, who was as dear unto him as his own bowels, and therefore would have him so received and respected, as he would receive and respect his own bowels. Where we see, that together with his petition, he bewrayeth and discloseth his affection toward him for whom he maketh request. This teacheth us, partly, that to the end our request and commendation may take place, and work in him whom we beseech and entreat, we ought to show our love, and make manifest our dear affection for him, in the manner of making of our suit and supplication; and partly, that whosoever is truly turned unto God, and repenteth of his sins from the bottom of his heart, ought to be dearly beloved of us; yea, albeit he were a Servant, a Fugitiue, and one stained with much wickedness. For a sound conversion of the heart, doth blot out all reproach from the penitent, and razeth out of our minds all remembrance of former offenses, as if they had never been committed. These are the general observations: now let us descend to the particular doctrines.

We heard before, that in these words one Argument is included, to persuade Philemon to receive his Servant, which is, because howsoever he had been unprofitable, now he was turned to be most profitable. In which Words the Apostle maketh an allusion, to name Onesimus, which in the original signifieth profitable. It is an usual and common thing in the Prophets, to allude to the Names of Men and Women, of Cities and Countries, and from thence to draw some profitable consideration and conclusion, that thereby they may move to some virtue, or condeme some vice, or give warning of some judgment, or set forth some mercy of God. The like it were easy to show in the New-Testament. So in this place, the Apostle putting Philemon in hope of receiving profit by him, alludeth to the Name of Onesimus, that is profitable. In like manner, one of the Heathen Poets using this Name, hath a wise and worthy sentence; The gifts of Enemies, are not gifts, nor profitable.

The last word is the same with the Name of this Servant, wherefore it is as much as if the Apostle should have said; I do not fear, and do not thou doubt, but he will behave himself answerable to my expectation and commendation given of him, beseeming the profession of the Faith worthy his own Name, and will approve himself unto thee to be a right Onesimus, that is; thrifty and profitable. Before he was Onesimus in name, now he is so in deed: before he held the Title, now he hath the truth; before thou sawest the shadow, now thou shalt see the substance; thou hast had experience of his unprofitableness, now shalt thou have the benefit of the profit that he bringeth with him, being made a new Creature in Christ Jesus. We learn from hence, that Christian Faith or Religion, of a man unprofitable, maketh him profitable; and of one unfit, maketh him fit to every good work. The conversion of men to the true Faith, worketh the greatest change and alteration that can be, and maketh them good, profitable, and helpful unto others, that have been before, unjust, injurious, cruel, and hurtful. This appeareth by the Prophesy of Isaiah, where he showeth; That the Wolf shall dwell with the Lamb, and the Leopard shall lie with the Kidde, and the Calf, and the Lyon, and the fat Beast together, and a little Child shall lead them: the Cow and the Bear shall feed, and their young ones shall lie together, and the Lyon shall eat Straw like the Bullock: the Suckling Child shall play upon the hole of the Asp, and the weined Child shall put his hand in the Cockatrice hole.

These things are not literally to be understood, but he meaneth by these Beasts, men of a ravenous and brutish Nature, who when they shall be brought into the Kingdom of God, and Church of Christ, they shall lay aside their wicked and Woluish properties, and become loving, gentle, kind, and courteous one to another. This the Apostle teacheth. Ephe. 2, 11. Remember that ye being in times past Gentiles in the Flesh, and called uncircumcision of them, which are called Circumcision in the Flesh, made with hands, that ye were at that time without Christ, and were Aliants from the Commonwealth of Israel, and were Strangers from the Couenants of promise, and had no hope, and were without GOD in the World: but now in Christ Jesus ye which once were far off, are made near by the blood of Christ. It is noted in the Words of the Prophet, and of the Angel; That John the Baptist, by the power and force of his Ministry, shall turn the hearts of the Fathers to the Children, and the disobedient to the wisdom of the just Men, to make ready a people prepared for the Lord.

This truth is farther confirmed unto us by sundry examples, as by the example of Paul toward others, and others toward Paul. Let us look upon the example of Paul, no man is ignorant, that before his conversion to the true Faith of Christ, he was a bloody Persecuter, an horrible Blasphemer, and a cruel Oppressor, one that made havoc of the Church of God, and sought to overthrow Religion: but after he was called to the knowledge of Christ, he was turned into a new man, he became gentle unto all, he thirsted after their Salvation, which is the sincerest Testimony of the soundest love. The like affection we see in the Jailor after his conversion. He had executed his office with all rigor and extremity; He cast the Apostles into the inner Prison, und made their Feet fast in the Stockes, because he would be more sure of them: but immediately after the feeling of the Earthquake, the hearing of Paul, the opening of the Prison, the preaching of the Faith, and turning of his heart; He took them the same hour of the night and washed their stripes, and was baptized with all that belonged unto him. Whereby we see the fruit of his unfeigned love, after the truth of his unfeigned conversion. Before he shown his cruelty, now he testifieth his Charity; before he manifested his rage, now he declareth his Religion; before we heard of his fury, now we see his Faith. The Jews, that crucified the Lord of glory, and shed innocent blood, even the blood of the Son of God, when they were exhorted to amend their lives, and to save themselves from that froward Generation: they received his word, they were added to the Church, they continued in the Doctrine of the Apostles, in the fellowship of the faithful, in the singleness of heart, in the breaking of Bread, in the communication of goods, in the praising of God, in the selling of their possessions, and in the distribution of them to all men, as everyone had need. The like we see in Zacchaeus, he was at the first a Publican, a chief receiver of the tribute, and a chief deceiver of the people, he had robbed many by false accusations, so that he was grown rich, and by his Riches, into reproach and hatred: but when Christ had revealed himself unto him, he stood forth and said unto the Lord: Behold, Lord, half my goods I give unto the poor, and if I have taken from any man by forged cavillation, I restore him fourfold.

This is a great work of God that he worketh at our conversion, which the Apostle speaketh off. 1. Corin. 6, 10, 11. Be not deceived, neither Fornicatours, nor Idolators, nor Adulterers, nor Wantons, nor Buggerers, nor Thieves, nor Covetous, nor Drunkards; shall inherit the Kingdom of GOD: and such were some of you, but ye are washed, but ye are sanctified, but ye are justified in the Name of the Lord Jesus, and by the Spirit of our GOD. All these Testimonies and examples teach us, that where is a right conversion of the heart, there is also a true alteration of the life; and where there is an embracing of the true Christian Religion, there is a change of our conversation.

The Reasons of this Doctrine are evident, and shine as clearly as the Sun at Noone-day. For first, if we consider our natural estate and condition what we are before our conversion, we shall easily be brought to acknowledge, both where, and what, and whence the change is. For naturally we hate the truth, and the professors of the truth, Being full of all unrighteousness, Fornication, wickedness, covetousness, maliciousness, full of Envy, of Murder, of Debate, of deceit, taking all things in the evil part, Whisperers, Back-biters, Haters of GOD, Doers of wrong, proud, Boasters, Inuenters of evil things, disobedient to Parents, without understanding, Covenant-breakers, without natural affection, such as can never be appeased, merciless, Lovers of themselves, cursed speakers, unthankfull, unholy, false accusers, intemperate, fierce, no lovers at all of them which are good, Traitors, heady, high-minded, lovers of pleasures, more then lovers of God, having a show of godliness, but have denied the power thereof.

Behold here a Glass to behold our selves in, a perfect Glass to look upon, that we may see our selves, and know our selves what we are. And albeit all these sins do not actually break out of us, yet they are all originallie bred in us: and albeit the fruit of them do not appear outwardly, yet the very Spawne and Seed of them remaineth inwardly: and albeit we do not feel the Branches, yet we have cause to fear the bitter Rootes and Remnants and Relics, of them that are deeply settled in the Garden and Ground of our hearts. Seeing therefore our Nature is thus corrupt, and we so far alienated and estranged one from another, we cannot be healthful or profitable to any of God's people and Children. Our Savior teacheth, That the Men of this World should always hate his Servants, and be unto to them as Wolves to the Lambs; yea, that the time should come, that they which kill them, should think they did God good service. This is it which the Apostle speaketh and confesseth as well of himself, as of others; We our selves also, were in times past unwise, disobedient, deceived, serving the lusts and diverse pleasures, living in maliciousness and envy, hateful and hating one another, until the bountifulness and love of GOD our Savior appeared; who according to his mercy saved us, by the washing of the Newe-birth, and renewing of the Holy-Ghost. This is our natural condition, before we have freedom from this thralldom, and deliverance out of this misery which we bring with us, and upon us.

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

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

Now let us come to the consideration of the Uses, and to the application of the Doctrine to our selves. First of all, we see hereby, that they are greatly deceived, that think true godliness to be unprofitable, and no gain at all to return and redowne to the practiser of it. Great is the benefit of true Religion, and much is the profit of our conversion. Without this, a man is no better then a Beast; nay, worse then any Beast. He liveth like a Swine, he dieth like a Dog, he becometh afterward a Devil. The holy man Job describing the life and death of ungodly men, saith of them; They spend their days in wealth, and suddenly they go down to the Grave; They say also unto God: Depart from us, for we desire not the knowledge of thy ways: Who is the Almighty, that we should serve him? And what profit should we have, if we should pray unto him? This is the voice of Atheists that regard not God; yea, that think there is no God. But true Religion bringeth with it the greatest profit, and no gain is comparable unto it. It maketh us profitable to our selves and others: the benefit that it bringeth to others, is both to their Bodies and Souls.

Hence it is that the Wise man saith; The Marchandize thereof, is better then the Marchandize of Silver, and the gain thereof is better then Gold, it is, more precious then Pearls, and all things that thou canst desire, are not to be compared to her; Length of days is in her right hand, and in her left hand riches and glory: her ways are ways of pleasure, and all her paths prosperity, she is a Tree of Life to all that lay hold upon her, and blessed is he that retaineth her. Howsoever therefore the World, and the Children of this World, do repute and esteem of godliness, it is most certain it is the greatest Jewel, and offereth all other blessings with it. Hereunto accordeth the saying of the Apostle, Godliness is great gain, if a man be content with that he hath. And in another place; Bodily exercise profiteth little, but godliness is profitable unto all things, which hath the promise of the life present, and of that which is to come. What can be more profitable, then that which maketh a man happy and blessed, who is, by the fall of man (and the corruption of his nature) cursed and miserable? And who is it that doth not desire blessedness? But godliness joined with true conversion of a Sinner to God, maketh his State and standing blessed. The Psalmist witnesseth, That he is blessed that feareth the Lord, and delighteth greatly in his Commandments: blessed are they that are upright in their way, and walk in the way of the Lord: blessed are they that keep his Testimonies, and seek him with their whole hearts: blessed is the man that walketh not in the counsels of the wicked, but delighteth in the law of the Lord, and exerciseth himself therein day and night.

What can be more profitable then to have interest in Christ the treasure of all treasures, and the Jewel of all Jewels; to have him our Mediator, our Redeemer, our Savior? But when once we are truly converted, we have gotten Christ, he is become ours, we have him dwelling in us, him I say in whom dwelleth the fullness of the Godhead bodily, who is the head of the church, whom to know is eternal life. By him our bondage is turned into freedom, our beggary into riches, out thralldom into liberty, our death into life. Who is it then can be so simple or ignorant, to affirm that profession to be without gain and profit, that bringeth Christ Jesus with it, in whom all treasures are hid and had? Or who can be so sottish or senseless to deny, that when we have done all that we can, our means are too slender, our cost too small, our time too short, and our labor too little, in seeking to find him, and in digging and deluing after him. For if we find him, we are sure to find all things, and to want nothing that is good. What thing can be more profitable then that which giveth a man just Title to God's blessings, and a sanctified use of his creatures? The ungodly man that is not converted to God, but perverted in all his ways, hath no part or interest in the promises and mercies of God, to warm himself with his wool, to feed himself with his meat: For all the Beasts of the Forrests are his, and the beasts on a thousand Mountains. Such as are wicked persons, are wrongful Usurpers, and unjust intruders upon the Lord's goods, and the portion that he hath prepared for his own people, nay they are shameful Thieves, and shameless Robbers that steal from the godly, that which was created for them, bestowed upon them, and sanctified unto them. Hence it is, that the Apostle saith, Unto the pure are all things pure, but unto them that are defiled and unbelieving, is nothing pure, but even their minds and consciences are defiled. In Adam we have lost the pure and free use of the creatures of God; in Christ Jesus the second Adam, and heir of all things, we recover our Title unto them again. Now, that which putteth us in possession, and bringeth the full fruition with freedom of conscience, and comfort of heart of all these things, must needs be holden most helpful and profitable unto us in this life.

Last of all, if we consider the enduring and continuing of the gain of godliness, we shall find the price of it to be above all other commodities: the sweetness whereof may delight us, and the contentment thereof may satisfy us, and the certainty thereof, may allure us to the seeking and preferring of it before all other, and to travel and traffic for it far and near. What commodity canst thou name or remember, that the richest Merchants bring from strange Countries, which is not subject to be lost by land, and to perish by the Sea, by storms, by robbers, by rouers, by tempests and shipwreck, so that when thou hast fetched it with the greatest danger of thy life, it may be taken from thee, and thou from it, which maketh it to be but a shadow of true gain? But the profit of godliness is of a contrary Nature, if once we have gotten this Pearl, the Thief cannot steal it, the moth cannot corrupt it, the Sea cannot drown it, the rust cannot fret it, the Land cannot loose it, the length of time cannot consume it, the greatness of danger cannot take it from us; the unfaithfulness of servants, the subtlety of enemies, the fraud of false Brethren, the force of the mighty, the violence of the Oppressor, the partiality of the Judge, the wresting of the Law, can never deprive us or debar us of this benefit; yea, that which an Heathen man said once of human learning, may more truly and justly be spoken of godliness, which indeed is true learning; the which whosoever wanteth (what Ornaments of Nature and Art soever otherwise he hath) is utterly unlearned; nay a stark fool: It will follow us as a sweet guide abroad, to solace us, it will stay with us a pleasant companion to delight us at home; it will lie with us as a bed-fellow in the night, to teach us whereon to meditate; it will sit down with us as a guest at the Table to direct us; it will be with us as a skillful Physician in sickness to comfort us; it will stick and stand to us in prosperity, to humble us; it will cleave fast to us in adversity, and in the evil day to refresh us; it will wait upon us in death, it will descend with us into the grave, it will ascend with us into heaven, and always follow us from place to place, as the shadow doth the body. This made the Apostle John say, Blessed are they that die in the Lord, for they rest from their labors, and their works follow them. Revel. 14, 13. To conclude therefore, so often as we think of true Religion, or remember the day of our conversion, we must think with our selves, that we made the most blessed change that ever was made, and hold this for a firm and sure principle, that no gain is like to this gain, no profit like to this profit.

Secondly, seeing Christian Religion, planted in the heart of a man, maketh him good and helpful to others, who before was unjust and unprofitable, let everyone prove his effectual calling, and true conversion, by earnest seeking after the good of others, and by a careful abstaining from hurting, troubling, and wronging of others. It is to be chosen as a better thing to suffer, then to offer wrong; to receive, then to requite; to take, then to give. Obadiah living in Ahab's Court, is commended for the manifestation of his Faith by his Works (as the Tree that showeth what it is by the fruits) he hid the Prophets of God from the sword of the persecutor, and fed them in the Cave in the time of famine. The Prophet affirmeth and assureth, that such shall dwell in the Tabernacle of the Lord, and rest in his holy mountain, as make much of those that fear the Lord, and honor them whom God hath honored. To this purpose, the Apostle setteth this down as a certain sign of our adoption, that God accepteth us as his sons and daughters, to wit; our love to the Saints, We know that we are translated from death to life, because we love the Brethren. Everyone must be able to show the soundness of his faith, and the truth of his conversion, by the fruits of his calling, and by the works of regeneration and amendment of life. An injurious man, that loveth himself, but not another, that hath no care to do good to his Brother, but to himself only, is not yet truly converted to God, nor delivered from the bondage of sin, nor made a member of Christ, nor engrafted into the true Church, nor endued with the grace of sanctification; he is yet in the flesh, and not in the spirit; he is yet in death, not restored to life; he is the bondslave of Satan, not brought into the liberty of the sons of God. For where there is no change in conversation, there can be no assurance of true conversion.

The meditation of this point, must enter deeply into our harts, & teach us to try our selves, whether as yet we born again by water and the spirit, or not. Whosoever can say thus, I have been in bondage to sin, now I am set free; I have been the prisoner of Satan, now I am at liberty; I have lived unprofitably to God, unprofitably to myself, unprofitably to others, now I have learned to lead my life to the honor of God, to the benefit of my brethren, and to the comfort of mine own soul; whosoever (I say) can say thus, may be assured of his conversion and turning unto God, and that God hath begun his good work in him, which he will finish at the appearance of Jesus Christ. Let us all therefore know and consider, that it is required of us to repent of sins, to turn to God, to change our hearts, and to amend our lives, that so we may bring forth the fruits of righteousness, and express our obedience to the Gospel. To be without the fruits of the Gospel, is to deny the Gospel; and to be without godliness of conversation, is to be without Christ; and to be without an heart inwardly sanctified, and without a life outwardly regenerated, is to be without faith. It had been better for us that we had never had the Gospel offered unto us, then to have it, & to contemn it: It had been better we had always remained in darkness, then to have light come among us, and not to walk in the light. It is a worthy exhortation that the Apostle maketh to the Thessalonians, Ye are all the Children of light, and the children of the day: we are not of the night, neither of darkness. Therefore, let us not sleep as others do, but let us watch and be sober: for they that sleep, sleep in the night, and they that be drunken, are drunken in the night: but let us which are of the day, be sober, putting on the Brest-plate of faith and love, and of the hope of salvation for an Helmet. It is not every one that saith Lord, Lord, shall enter into the kingdom of heaven, but he that hath an earnest and careful endeavor to do his will. It is not enough for us to be called a Christian, to bear the name of a Protestant, to renounce the name of a Papist, to make show of the true Religion, and to be an hearer of the word: we have learned better things, and must give an account of a farther duty. We will say peradventure, we hate and detest all the blind and erroneous opinions of Heretics, of Arians, of Papists, of Atheists, of Anabaptists, of Libertines, and such like; that we renounce all those opinions, that derogate anything from the true worship and honor of God, as denying of Christ's Godhead, his Manhood, his Mediation; that we abhor all kind of Idolatry, and superstitious serving of our God. But is this the whole conversion of a man? Or is this the perfect work of Repentance, that ought to be wrought in us? We must go farther then thus, and yet (my Brethren) I would we all went so far.

Many stand in the midway, and have not proceeded to learn and practice those duties. We must hate all ignorance of God and of his word, which is the Mother and Mistress of all sin and error: we must love and embrace the knowledge of God revealed and offered unto us from time to time: we must seek after it as a Treasure, we must receive it, otherwise we deceive our selves. We must hunger and thirst after the sincere milk of God's word, and account their feet beuatifull, that bring it unto us, we must say; Come, let us go up to the house of God, that he may teach us his ways, and that we may walk in his paths. But do we thus? Nay, when it is offered, do we not spurn and kick against it, as the Horse and Mule, that is without understanding? Do we not mock and deride the Prophets of God, and preachers of the word, laboring to instruct us in the right way, and are we not for the most part made worse, and our hearts hardened, that we can receive no instruction? If we loved the light, we would delight in it, we would be reformed by it, we would be transformed into the obedience of it: but our profane works do testify against us, that we hate both the light, and those that are the Authors and the bringers of it. I might allege many other works of darkness, that swarm in our lives, and make us swerve from the rule of righteousness left unto us in the word. If we live in beastly drunkenness, in unclean lusts, in hatred, in malice, and such like fruits of the flesh, we are not yet partakers of a new birth, we are not become new creatures, we have not yet put on the new man, we cannot do good to any of our brethren. When Abraham was to travel among the Heathen that knew not God among the Idolaters that worshipped not God, among the profane Infidels that were never converted to God, he said, The fear of God is not in this place, and they will slay me for my wives sake. He could look for no duties of love, no practice of righteousness, no fruits of humanity toward him, to proceed from them that were vnmortifyed, vnsanctifyed, and unregenerated. It is the great mercy of God to mankind, to give to them his word, which restraineth their actions, subdueth their affections, and ordereth men which otherwise would be outrageous Monsters, as Wolves, Tigers, Lions, Bears, Bulls, Bandogs, nay Devils incarnate one to another; who being left to themselves, they would be as Cormorants or Cannibals, ready to devour and eat up one another, being not only without piety, but without civility, without courtesy, without humanity. If therefore his word do not alter us, nothing will, nothing can. Thus then we see, that seeing it is the conversion of a man, that maketh him any way profitable or serviceable to others, we must all labor to be born again, otherwise it had been better we had never been borne; and we must seek true Repentance, and the conversion of the heart, otherwise we shall be unprofitable members in the Church of God.

Lastly, seeing it is the turning of us to God, that turneth us to the good of men, it serveth as a notable direction unto us, to teach us, that whosoever desireth that such as belong unto him should be profitable and faithful unto him, let him labor to plant godliness in their hearts, and to sow the seeds of eternal life in their minds. It will be able to minister no comfort unto thee, to see godliness flourish in others, and to hear of their conversion to God; endeavor to bring it home to thine own house, and to settle it in the doors of thine own family. A better duty thou canst not perform unto their souls, and so unto them, then by this, which will bring the blessing of God with it, and remove the curse of God from thee and thy family. Who is it (if he were asked the question) that would be troubled with an unfaithful Wife, with stubborn Children, with untrusty Servants, or who is it that would not account them the greatest plague and punishment that can befall a man in this life, to have such a dissolute and disordered house? If then, any desire to be with comfort and contentment matched with a provident and profitable wife, blessed with gracious and obedient children, furnished with diligent and dutiful servants, let them seek out such as truly serve the Lord, make choice of such as show lively fruits of their unfeigned conversion, be careful to train them in the knowledge of God, and to procure their salvation.

This was Abraham's care and Conscience, to instruct such as did belong unto him, and this was the cause that he had a blessed wife, partaker of the same inheritance with him, that followed him up and down in every place, as God called him; he had a faithful Isaac, ready in all duty to obey him; he had careful and trusty servants, that contented not themselves with eye-service, but performed their duties in the singleness of their hearts, as serving the Lord, and not man. Would we then have our Wives that lie in our bosoms, and are given as the dearest and nearest companions of our life, to be found faithful unto us, of pure and chaste conversation, loving their children, governing their house, and giving no occasion to the adversary, to speak evil? Let us make them faithful to God, and endeavor to work true Religion in them, as they which are heirs together of the grace of life. Such a blessed couple were Abraham and Sarah, Isaac and Rebecca, Zacharias and Elizabeth, Aquila and Priscilla, with sundry others. This made the Prophet say, Blessed is everyone that feareth the Lord, and walketh in his ways, &c, thy wife shall be as the fruitful Vine on the sides of thine house, & thy children like the Olive plants round about thy Table.

Moreover, if we desire to have our Children the fruit of our own body, and the fry of the Church to be good and dutiful unto us (as everyone would have them do their duty to him, and will cry out against them when they behave themselves rudely and unreverantly) let us be careful of their conversion, let us give them the sweet taste of Religion, and let us teach them this trade of the fear of God. We see that many complain of the hardness of the world, of the straitness of the times, and of the miserableness of many men; Alas (say they) it never went worse with poor men, we know not what to do with our Children, how to employ them, or where to bestow them, except a man be able to give a round and rich sum with his son, he cannot get him a Master, or provide him a service, or bind him to a trade, or place him to get his living another day. But understand, O ye unwise among the people, and ye Fools when will ye be wise? How long will we live in the Church, and yet not learn this one lesson which is the foundation and fountain of all the rest, that godliness is the greatest gain? Bind them to this trade, this is the best trade, with which no other can be matched or compared; this requireth no great stock or substance to put them forth. They that have nothing to give, and little to live upon, may asloon advance and prefer their children this way, as they that have great riches, & large possessions. Hence it is that the Prophet saith, Ho, everyone that thirsteth, come ye to the Waters, and ye that have no Silver, come buy and eat; Come I say, buy Wine and Milk without Silver, and without Money: wherefore do ye lay out Silver, and not for Bread? And your labor without being satisfied? Hearken diligently unto me, and eat that which is good, and let your soul delight in fatness.

Whereby we see, that whosoever are called to be of this Science, it will be able to maintain the Tradesmen, it will bring in the greatest profit. There are so many of some Trades, that they fear one will not be able to live by another, one enuyeth another, and hindereth another. It is not so in this Trade, the moe the better, the moe the merrier, everyone helpeth another, and all do make up a blessed fellowship and communion of Saints. If then, thou have a care to put thy son to an Occupation, that he may learn to live another day, and neglectest this which is the chief and ground of all, thou art greatly deceived in thy choice, and Christ Jesus shall laugh thee to scorn for thy folly. Let me therefore commend this weighty business of bestowing thy son, to thy wise consideration; a greater gain I cannot name, a richer trade thou canst not find, a better Master he cannot serve, a farther freedom he cannot obtain, a surer inheritance he cannot purchase. This is it which Solomon pointeth out unto us, Prov. 22, 6. Teach a child in the trade of his way, and when he is old, he shall not depart from it.

Furthermore, if we desire to have our Servants that attend upon us, and labor for us, to be obedient and faithful unto us, painful in their calling, and trusty in their business, let us know that we our selves must be the means to procure it, and further it by seeking their salvation, and laboring earnestly their conversion. If they be truly Religious, they will be truly righteous; if they once know how to serve God faithfully, they will soon learn to serve us faithfully for Conscience sake. Many have evil servants, and ungracious Children, they see it, they complain of it, they seem to lament it; but they never consider that the chiefest fault is their own. Have we Servants or Children given to lying, to deceiving, to fraud, to falsehood, to robbing and stealing, and breaking out into sundry disorders in their life? Let us mark what the cause is, let us see where is the occasion, and let us provide howe these abuses may be remedied and redressed. There is no better way to recover them, then to teach them their duties, to show them their sins out of the word of God, and to lay before them his Judgments that are due unto them. It is a great blessing of God to have a Religious servant, he bringeth the blessing of God with him, the heart of his Master may trust in him, and he shall have no need of spoil, he will do him good (and not evil) all the days of his life. This we see in the servant of Abraham, who as he had a care to teach and train up his household in the ways of godliness, so the Lord blessed him with a faithful family, and a religious servant, whom he employed in a weighty business, of fetching home a Wife for his Son Isaac.

The like we see in Joseph, he was sold for a slave, and brought down into Egypt, and bought at the hand of the Ishmaelites, And the Lord was with him, and he was a man that prospered, and was in the house of his Master the Egyptian, and his Master saw that the Lord was with him, and that the Lord made all that he did to prosper in his hand. So afterward, when as thorough • he slanderous accusation, and false information of his Mistress, he was cast into prison, where he was laid in Irons, and his feet were held in the stocks, the Lord made his innocence known, and shown mercy unto him, and got him favor in the sight of the Master of the prison, and the Keeper of the prison committed to Joseph's hand all the prisoners that were in the prison, & whatsoever they did there, that did he; and the Keeper of the prison, looked unto nothing that was under his hand, seeing that the Lord was with him, for whatsoever he did, the Lord made it to prosper. Behold here in Joseph (as in a clear glass) the right picture and pattern of a right religious servant, who being a poor prisoner, and lying in a dark Dungeon, being unjustly fallen into the displeasure of his Master, and wrongfully cast into a close prison, did in that woeful and pitiful condition, both gain glory to God, beautify his own profession, and seek the good of his Master, that put his trust in him. For no man is in so low and mean an estate, if he be a poor Servant, a base Kitchen boy, or a vile prisoner, but by diligence in his Calling, (such as it is) and by showing fidelity to his Master (such as he is) may greatly glorify the name of God whom he doth serve, and adorn the Gospel of Christ which he doth profess.

Hence it is, that the Apostle exhorting all religious servants, saith, Let as many servants as are under the yoke, count their Masters worthy of all honor, that the name of God and his Gospel be not evil spoken of, and that they may adorn the Doctrine of God our Savior in all things. The example of Jacob also is worth and worthy the observation in this case, who albeit he served an hard & froward Master, yet he rather considered what he ought to do, then what the other deserved to suffer, so that he witnesseth, He was in the day consumed with heat, and with frost in the night, and his sleep departed from his eyes, whatsoever was torn of Beasts, he brought it not unto him, but made it good himself. This is it which the Centurion in the Gospel confesseth, and commendeth in his servants, For I am a man also under the authority of another, and I have Soldiers under me: and I say to one, Go, and he goeth; and to another, Come, and he cometh, and to my servant do this, and he doth it. These examples also of that servant and Soldier, that waited upon Cornelius, is notable to this purpose, who being trained up in the fear of God, shown all fidelity and forwardness to perform the will and commandment of his Master, and went to bring Peter, by whose Ministry they might be further instructed. Thus we see, that religious servants are the best Servants, the most diligent Servants, the most true and trusty Servants, the most provident and profitable Servants, and therefore it belongeth to all Masters of families, to be careful to teach them the fear of the Lord, and to train them in the ways of godliness. Heereby they shall honor God, hereby they shall do great good to their souls, hereby they shall discharge a good Conscience, hereby they shall procure their own profit, and further their own gain.

The Apostle in this place, speaking of the estate of Onesimus, and showing what he was before his Conversion, and what he was after, doth fitly distinguish the times, and saith, that before his Calling to the Faith, he was unprofitable, serving to no other purpose, but to feed himself, and fill up a place; but no good, no grace, no godliness appeared to be in him. But where did he converse and lead this life? Was it where the name of God was not known, or where the sound of the Gospel was not heard? No, it was in faithful Philemon's house. This may at the first seem a very strange and wonderful thing, that he living in so religious an house, in so reformed a family, with so godly a company, which had the reputation of a little Church, should favor nothing of piety, nothing of Christianity, but remain in unfaithfulness toward God, and in unrighteousness toward his Master. From this description of Onesimus, in the time of his ignorance, before his eyes were opened, and his heart reformed, we learn that it falleth out (notwithstanding the desire and diligence of the Governors of the house) that in reformed families, are oftentimes found unreformed persons. In godly places, do many times lurk ungodly Children, and vncorrigible servants, into whose hearts no instruction will enter, and whose disposition no means of reformation can alter. We see this in the first family that ever was upon the earth; and there have been no more wicked men in the world then they, that have had the best means to direct them. Adam had malicious and murthering Cain, Abraham had persecuting and savage Ishmaell; Noah had scoffing and cursed Cham; Isaac had ungracious and prophan Esau; David had ambitious and aspyring Absalom. So it was with Eli, with Samuel, with Hezekiah, with Josiah, & sundry others, who after good means used by themselves, have found much evil practiced by their Children. The Fathers are often careful to lay a good foundation, & to nurture their children with good instruction, yet few children prove like their Fathers, but are a degenerate and unregenerate offspring.

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

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

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

Let us make use of this Doctrine, and see both what may be learned by it, and how it may be applied unto us. First of all, it teatheth, that though education be a notable means of reformation and working good in the hearts of those that hear instruction, and albeit Parents and Maysters be thereby discharged, as they that have done their duty, yet bare teaching is not sufficient to convert the soul, and to settle the Conscience in good things. Noah was as careful for the instruction of Cham and Canaan, as of the rest that were of his house, & belonged to his charge: yet they followed not his Doctrine, but scoffed at him that was both Pastor and Parent. David a man after God's own heart, walked in the midst of his house, in the uprightness of his Conscience; yet he had an incestuous Ammon, a Rebellious Absalom, a licentious Adonijah, all of them ungodly and ungracious Children. So then, although education be a good means, yet it is not a sufficient means to work reformation. He that laboreth in planting and watering, is nothing, except God give the blessing of increase. We see this evidently in the public assembly, as well as in the private family; in the house of God, as well as in the house of man. There is a difference of hearers, according to their diverse dispositions, some are deaf hearers, that have not their ears bored through to the heart, they have only outward ears, and regard no more but outward hearing, and are no way moved with that which is spoken, dead-hearted, dull-eared, dim-sighted, heavy-headed. Others, beside their bodily ears, have the ears of their hearts opened by the word and work of the Spirit, made pliable and tractable to receive, embrace, and believe, that which they hear. So is it in the private instruction, used in private Families, all that hear with the outward ear, are not reformed; all that are instructed, are not converted. What then? Shall not Fathers teach their Children, and Masters their Servants, and Householders their Families, because some have not believed, and many remain as blind and blockish as they were at the first? Yes, it is their duty to be diligent in teaching them, and in laying the foundation of Christian Religion among them, howsoever it be received or rejected of such as be in their houses, and belong unto them. Were not he a simple Husbandman, that would neglect to sow his Ground, because he knoweth that some of the Corn will never grow up, to bring forth fruit, but die in the earth? Or were not he an unwise Law-giver, that will not have wholesome Laws enacted and established, because some transgress them, and disobey them, and make no account of them? Or were not he a very foolish Father, who because he hath one rude and riotous Son, that will not reverence his person, nor fulfill his Commandments, nor regard his Authority, nor fear his threatenings, would therefore hold his peace, and refrain himself from instructing and informing his other Children in the ways of Godliness? Or were he not a bad Gardener, who because some of his Ground bringeth forth Weeds and Nettles, would therefore refuse to water the Hearbes that are meet for the use of man? When the Lord sent his holy Prophets to reprove the stubborn and stiff-necked Jews, he knew what entertainment them-selves should find, and what effect their Doctrine would have taken, yet to make them without excuse, they were commanded to go, that they might be convinced of sin, seeing there had been a Prophet among them. The Prophet Jeremiah being called of God to preach the word, is told afore-hand, that they should not obey his word, but fight against him. Likewise Ezekiel being sent to the children of Israel, is shown that they would not hear him, nor cease from their ways. Whereby we see, that howsoever the people were stiff-necked, and stif-hearted, howsoever their faces were stronger then the Flint, and their fore-heads were harder then the Adamant, yet God would have his word offered unto them, and laid before them. He hath mo ends then one of the preaching of his word; sometimes he useth it to soften, and sometimes to harden; sometimes to save, and sometimes to condemn; sometimes to be the savor of life unto life, and sometimes to be the savor of death unto death. So should it be with all godly householders, howsoever they have many that harbor in their houses, & are entertained within their walls, that regard not the fear of God, but pull away their shoulders from the sweet yoke of God, yet they are not to surcease or wax faint and weary, but to continue the instruction of them & the pouring of water upon the hard stone, proving if God at anytime will soften their harts, and give them repentance, that they may come out of the snares of the Devil, of whom they are hold̄ captives. We know not at what time God may work in them, and call them to a sight of their sins, and to a turning from their sins. They may hear that in the time of their ignorance, which they may practice in the time of their knowledge. They may hear that Doctrine, which though it lie hid and covered, as Corn in the earth, or as fire in the ashes a long time, and seem buried in perpetual forgetfulness, yet it may afterwards break forth as the light, and kindle in their harts as a mighty flame. Thus peradventure it might be with this Onesimus, when he was converted by the Ministry of the Apostle to the Faith of Christ, he might cal to his remembrance many good things that he had heard before, but never a whit regarded nor respected, and now profit by that Doctrine that before he had despised and derided. The Disciples of Christ did not by and by receive, nor conceive of his preaching; but when he was risen again, they remembered what he had delivered unto them. So ought we to deal toward such as are committed unto us, let us plant and water, committing and commending the success and increase of all our labors unto God.

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

But some man may say, when an whole assembly have the same means, the same Ministry, an whole Family the same teaching and instruction; How is it that some believe, others will not believe? Some are converted, others are hardened? Some are elect, others are rejected? I answer, it is not for the Creature curiously to search into the works of the Creator, but to be wise, according to sobriety: and as well a man might demand, why all in the field is not pure Corn, but some Tares? Why all in the Barn is not Wheat, but some Chaff? Why Trees bear some leaves, and not all Fruit? Why in a great house there are Vesselles of Golde and Silver; some to an honorable, and others to a dishonorable use? Why there are as well Goats that will not hear, as Sheep that hear the voice of the Shepherd? The Lord Jesus adoreth the Counsel of his Father herein, and confesseth the reason to be his will and heavenly pleasure, and farther then this whosoever goeth, higher then this whosoever ascendeth, and deeper then this whosoever searcheth, shall wander as in a maze, and never return, shall fall down headlong into a Gulf, and never rise up again. Our Savior saith, I give thee thanks, O Father, Lord of Heaven and Earth, because thou hast hid these things from the Wise and men of understanding, and hast opened them unto Babes, It is so, O Father, because thy good pleasure was such. As for the condemnation of the wicked, and the execution of the heavy wrath and just judgments of God, there is more then sufficient due desert in the Reprobate; and though the righteous Lord work therein, yet beware thou imagine any evil in him. The rain moystneth an evil Tree, and therefore it beareth bitter, and no better fruit. In that it beareth fruit, it cometh of the moisture: but in that it bringeth forth evil fruit, it cometh of his own Nature. The Sun by the strength of his heat, and virtue of the Beams thereof, raiseth out of the Dirt and Dunghill, many foul and filthy savors, that infect men, and corrupt the Air; the raising of them up, is from the Sun, the unwholesome and noisome smelles are from the places themselves. The Rain is not properly the cause of the evil fruit, but the Nature of the Tree, and therefore it worthily calleth for the Axe to cut it down, and then justly deserveth to be thrown into the fire. The Sun is not directly the cause of those filthy savors that are extracted out of stinking Ponds and puddles, but the Miery and marish Ditches themselves. So is it with God, he is as the Rain that falleth, and as the Sun that shyneth from Heaven, He moveth the evil man who worketh evil: the action is of God, the evil is from the free will of man, and from the soul spirit of the Devil. God is not the Author of the evil, and therefore let no man say when he is tempted, I am tempted of God, for God cannot be tempted with evil, neither tempteth he any man: but every man is tempted, when he is drawn away by his own concupiscence, and is enticed.

Seeing then, the grace of Election, of Redemption, of Justification, of Vocation, of Sanctification, is not general, nor generally given unto all, but according to the free purpose and pleasure of him that chooseth, redeemeth, calleth, justifieth, and sanctifieth: Let us acknowledge his great mercy to the praise and glory of his name, when he maketh his own ordinances auayleable, which we see in many to be unprofitable: let us confess his loving kindness toward us, when he doth beget us by the immortal seed of regeneration, and worketh effectually our salvation. For what have we in us, to move the Lord to savor us, and follow us, with a multitude of his compassions? Doth he see us any better by Nature then others, whom he hath rejected and refused? No, in no wise. We are of the same moulde with them, and by nature no better then they. Let us not stand upon the righteousness of our own nature, or the deserts of our own works, or the goodness of our Ancestors, but seek to have grace in our hearts, and not to call that our own, which we our selves have not done. The Father shall not be saved by the Child, nor the Child by the Father, but every man shall confess the ways of God to be equal, and give an account for himself. Manie godly and faithful parents have had children appointed to wrath, and reserved to destruction: and therefore, whether our forefathers were believers or unbelievers, let not us look so much upon them, to glory in them, or to rest upon them, or think to be saved by them, as enter into our selves, and labor to approve our obedience in the sight of God.

Thirdly, seeing that in good houses are found evil persons, it putteth all Parents and Masters in mind of a necessary duty, and offereth them comfort in the discharge of their duty. Their duty is not to forget or neglect to pray unto God earnestly, constantly, and continually, for God's blessing upon his labors in their family. For when we have done our best endeavours, and used the greatest diligence, there remaineth somewhat behind to be performed for our Children and people, even to wait for the increase of our labors, and the work of God's Spirit, to season and sanctify their hearts that belong unto us. It is not the outward work of teaching, that can convert the soul, and reform the life. We can but speak unto the ear, it is God that speaketh unto the heart. Hence it is, that some believe, and others blaspheme; some are bettered by the word, others are made worse by instruction, and become desperate, and extremely wicked, as the Sun that softeneth the wax, and hardeneth the Clay. The Jews that were fed by the word, were filled with envy, and contemned the ordinance of God offered unto them, and spake evil of the way of God, and the means of salvation. So it was with Pharaoh, the more Moses and Aaron spake unto him, so much the more his heart was hardened. For the word, thorough the corruption of our nature, is as an Hammer that hardeneth the Anvil, as a fire that consumeth the Stubble, and as a Rain, that bringeth up briars and bushes, that are reserved to be burned. There is no godly Housholder, but if he be diligent to mark the manners, and to know the behavior of the people about him, he shall espy not only many unreformed in themselves, but secret enemies to reformation in others. So that it is their parts, to entreat God, both before and after the means used, to make them effectual and profitable, and to desire him to incline their hearts to practice and obedience. We must follow the example of the Husbandman, who after the sowing of his seed, and Tilling of his ground, looketh for the early and the latter rain to come from heaven, so must we call upon God our Heavenly Father, to send a gracious rain to moisten their hard hearts, and so to soften them, as that they may be fit to receive instruction. This the Prophet Jeremiah teacheth, I have heard Ephraim lamenting thus; Thou hast corrected me, and I was chastised as an untamed Calf, convert thou me, and I shall be converted, for thou art the Lord my God. And in another place the Church saith, Turn thou unto us, O Lord, and we shall be turned; renew our days as of old. Whereby we see, that we must depend upon God to pour out his grace upon them, and to begin in them the work of regeneration.

Moreover, this serveth to comfort all faithful Parents, and godly Maysters, who have with a good conscience been careful to discharge their duties, and to reform their families, albeit many remain obstinate, and continue settled in the Dregges of their sins. It is impossible for the black Moore to change his skin, and the Leopard his spots; it is hard for them to do good, that are accustomed to do evil. Our labor shall not be in vain to our selves, albeit it be in vain to others; our work shall return into our own bosom, albeit it will not enter into the bosom and breast of others. This is it which Christ our Savior said to his Disciples, whom he sent unto the lost Sheep of the house of Israel, When ye come into an house, salute the same, and if the house be worthy, let your peace come upon it: but if it be not worthy, let your peace return to you. Our careful endeavours shall be rewarded of God, albeit they be smally regarded of men; they are approved in Heaven, albeit reproved & rejected in earth. When the Prophet Isaiah bringeth in the Lord Jesus, complaining that his preaching took none effect among the unthankful people of his own hard-hearted Nation, he comforteth himself in this assurance, that he knew his labors should not be in vain in the Lord, I said, I have labored in vain, I have spent my strength in vain, and for nothing, but my judgment is with the Lord, and my work with my God. So shall it be with everyone of us that are devout and diligent in doing our duties, and in instructing our families, God will not measure our pains by their profit, nor reward our diligence according to their negligence, For every man shall receive his wages according to his labor. This ought to be an encoragement to all men to take pains with their people, and to comfort them against all discomforts that arise in their way, to slake their diligence, to cool their zeal, to hinder their pains, and to stop the course, that happily they have begun to win their families to a love of the truth.

Lastly, seeing evil persons are found, where good means are used, it teacheth all those that are under the government of godly Masters, not to bless themselves as though they were happy, because they dwell not in profane places, because they serve not profane Masters, because they are partakers of instruction, which many thousands want; but it belongeth unto them to labor by all means to make the use of the means offered unto them, to be fruitful and effectual for their salvation. For, as when we come into the congregation of the faithful, we ought to be prepared and fitted to receive the spiritual food of our souls; so in coming to the private exercises of Catechizing & instruction, we are not to present our selves rashly and vnreuently, as if we went to hear a Play, or to see some pastime, or to dispatch some worldly business: but we must perform these holy actions with a conscience of our duties to God, & with a care of our own salvation. We have not of our selves ears to hear, nor eyes to see, nor hearts to understand: we are not able to conceive the things that are of God, without the assisting and strengthening Spirit of God.

Before we come to hear the word read unto us, or the principles of Religion laid before us, or to join in prayer with our Brethren; we must purge our affections, of wrath, filthiness, maliciousness, dissimulation, hypocrisy, envy, and evil speaking. For so long as these corruptions are found in us, to offer unto us the Word, is all one, as if most pure Waters were poured into a stinking and polluted Vessel, whereby they are made unprofitable. We must use earnest and hearty prayer unto the Lord, to open our blind eyes and deaf ears, That we may understand the wonderful things of his Law: That he would take away our stony hearts, and give us hearts of Flesh, in which his Word may be deeply imprinted. And whensoever we are performing these heavenly duties, we must account our selves to be in God's presence; we must remember, that he is either speaking to us, or we are speaking to him; and we must stir up our selves to all attention. Thus it shall come to pass, that the word of God, which worketh in many to condemnation, shall be to us the Seed of regeneration, the food of the soul, the curing of our corruptions, the light of our ways, and the means of working in us all necessary graces of God in this life, and of assuring unto us everlasting happiness in the life to come.

[Verse 12. Whom I have sent again: thou therefore receive him, that is; mine own Bowels. Hitherto the Apostle hath named and described the party or person for whom he prayeth: Now he showeth briefly the matter of his request, and the account that he maketh of him. The request is, that he would receive him into his House, and retain him into his service again: the account made of him, that he was to him as his Bowels, even most dear and tender, being made a member of Christ, though a poor Slaue and abject Servant by his calling, and a Fugitiue Runna-gate by his former condition: whereby we see the loving affection and tender compassion of Paul toward him for our imitation. As if he should have said; If I thought or imagined that he would be as unprofitable unto thee hereafter, as he hath been heretofore, I would never have given him my Letters of commendation, nor have sent him back unto thee in this manner. For I should be of this mind, rather to have him punished then received. But now I am not afraid of it, or discouraged from sending him unto thee, I have had a comfortable experience of his faithful service, who ministered unto me in my necessities. I have therefore good cause to conceive a good opinion of him, and to give this testimony of him, that he was never so unprofitable to thee, as I have found him profitable to me.

We learn from hence, that former offenses upon true repentance and amendment of life, are to be remitted and pardoned by all true Christians. Whensoever our Brethren have trespassed against us, and offended us, it is our duty, upon their unfeigned repentance to forgive them, to forget their injuries, and to receive them into favor again. Whereas Onesimus fled from his Master, it was a sin, from so good a Master it was a greater sin: but whereas he conveyed away with him his Masters goods, and did steal from him at his departure, this was more heinous, and made his offense worst of all: yet upon his repentance, he laboreth to have him forgiven, and to have his trespass put out of remembrance. This is offered to our considerations in the Parable of the prodigal Son, when once he resolved to leave his loose life, and to return back to his Fathers house, from which he shamefully departed, he was entertained with a kiss, and received into favor, and had his former misdoings and misdemeanors forgiven. When Peter came to Christ and said; Master, how oft shall my Brother sin against me, and I shall forgive him: Unto seven times? Jesus said unto him; I say not unto thee, Unto seven times: but unto seventy times seven times. To this purpose Christ propounded a parable of a certain King, which would take an account of his Servants, and finding one that was unmerciful and hard-hearted to one of his Fellow-Servants, he called him unto him, and said unto him: O evil Servant, I forgave thee all that debt because thou prayedst me: oughtest not thou also to have had pity on thy Fellow-Servant, even as I had pity on thee? So his Lord was wroth, and delivered him to the Tormentours, till he should pay all that was due to him: so likewise shall mine heavenly Father do unto you, except ye forgive from your hearts, each one to his Brother their Trespasses. We have in the Scriptures sundry examples of the practice of this Doctrine, and of the performance of this duty. We see this in Joseph toward his brethren, when they desired forgiveness, and craved pardon at his hands after the death of their Father, he said unto them; When ye thought evil against me, God disposed it to good, that he might bring to pass as it is at this day, and save much people: Fear not now therefore, I will nourish you and your Children, and he comforted them, and spake kindly unto them. This Paul himself practiced, and moved others to practice toward the incestious Corinthians, It is sufficient unto the same man, that he was rebuked of many, so that now contrary-wise, ye ought rather to forgive him and comfort him, least the same should be swallowed up with over much heaviness. Wherefore I pray you, that you would confirm your love toward him: to whom ye forgive anything, I forgive also: for verily, if I forgave anything, to whom I forgave it, for your sakes forgave I it, in the sight of Christ. To this purpose the same Apostle saith; Be angry, but sin not: let not the Sun go down upon your wrath, neither give place to the Devil. And afterward; Let all bitterness, and anger, and wrath, and crying, and evil speaking, be put away from you, with all maliciousness: be ye courteous one to another, and tender-hearted, freely forgiving one another. All these Testimonies and examples, as a Cloud of Witnesses serve to teach us, that repentant offenders must be forgiven, and their offenses blotted out of our remembrance.

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

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

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

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

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

The second is, whether a man may lawfully sue him at the Law that hath offended him? Or how doth suing and forgiving stand together in a Christian? I answer, the Law is free for all men, and the end of it is to redress all disorders. And as a Soldier in a lawful war may kill his Enemy, and yet love him: so may a man forgive an injury, and yet use the remedy of the Law, and thereby seek in a Christian manner, to redress the wrongs that are done unto him. Now, in suing at the Law, we must observe these six rules. First, it must not be for toys and trifles, but in matters of wait and importance, which do nearly concern us, and whereby we are some way damnified. But trifles cannot damnify us. This reproveth those that are so far carried upon the spleen, as that they are ready to prosecute every action and slight occasion that is offered unto them, if it be but the wagging of a Straw, which bewrayeth an evil heart in them. Secondly, we must take heed of private revenge and inward hatred, which if we conceive, we do not forgive. We must not suffer our suites to cool our love to our Brethren, nor to weaken our Faith in performing our service & worship unto God. For albeit the cause be never so just and lawful, yet if we handle it unlawfully, uncharitably, and unchristianly, we offend God, and transgress against our Brother. Thirdly, we must beware of giving offense to the Church of God. Some offenses are taken, but not given, as when men are offended for doing our duty to God. We must not omit that which God requireth, because man will be offended. Our care must be, to be ready to give satisfaction to the godly, that our doing be not justly scandalous, observing the rule of the Apostle; Give no offense, neither to the Jew, nor to the Gentile, nor to the church of God, and abstain from all appearance of evil. Fourthly, the end of all Controuersies and Suites in Law, must be to live in concord, and to maintain godly peace. If we have not this end, we aim at a wrong end. The end of all lawful War, is not murder and tumults, but peace and quietness. So the end of all strife, must be to live without strife. For if all injuries were put up and were not repressed, many would grow worse and worse, and overturn the Civil State and government.

Fifthly, another end we may at, must be, that the truth may come to light that is hidden, that the party offending may be chastised, and by chastisement be brought to repentance for his wrongs. For such is the malice of many, that the passing by of one wrong, would but open a wide gap or gate to bring other injuries upon our own heads: and the more we suffer, the more hard measure they would offer. Lastly, the Law must be used, not upon pleasure, but upon necessity, and we must take it up as the last refuge and remedy. We must use it as a Father useth correction, or as a Physician useth desperate Medicines, or as the Surgeon useth searing and cutting, when other will not serve the turn. If a friendly agreement and private arbiterment may be had, let it be preferred, and the Magistrate not troubled with our contentions. Thou oughtest not to produce into public Courts of Justice and judgment, that which may well be decided and determined by grave, sober, godly, and discreet men at home, as the small causes which the Rulers might judge, were not to be brought before Moses. Exod. 18, 22. If it cannot be had, so that though we seek peace and ensue it, yet it flieth from us, it is lawful for us to go farther, even to sue our neighbor at the law, and use the benefit of the Magistrate.

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

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

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

The Objections being answered, which stood before us as a Cloud that dimmed and darkened our sight: let us come now to the Uses of the Doctrine, and see what we may conclude from hence. First, seeing former offenses are upon our repentance to be forgiven, we learn that we ought all to be of a plakeable Nature, easy to be appeased, and ready to be entreated; we must be inclinable to mercy, and pass by offenses that might provoke us to anger. It is a fruit of true love, described by the Apostle; It suffereth long, it is bountiful: Love enuyeth not: Love doth not boast it self: it is not puffed up: it doth no uncomely thing: it seeketh not her own things: it is not provoked to anger: it thinketh not evil: it rejoiceth not in iniquity, but rejoiceth in the truth: it suffereth all things: it believeth all things: it hopeth all things: it endureth all things. There is no man but gladly desireth to have God (that is able) to be ready and willing to forgive him his sins: and therefore we ought to be like affectioned toward our Brethren. It is a great comfort to the weakness of our Faith, which needeth all props and pillars to sustain and uphold it. For though the forgiveness of our Brethren be no cause of our forgiveness, it is a sign and testimony, whereby we are infalliblie confirmed, that as surely as we remit others, we shall be remitted. Nothing maketh us more resemble the Lord, then to be merciful, he is the God of patience, He is slow to anger, he is full of compassion, and of great kindness, he will not always chide, neither keep his anger forever, he knoweth whereof we are made, and he remembereth we are but Dust. On the other side, nothing in the World maketh us so like unto Satan, and to be transformed into his Image, as malice and envy. Hence it is that he is called a Tempter, a Slanderer, a false accuser, the author of all hatred and dissention. This appeareth in the example of our first Parents, so soon as they were placed of God in the Garden, immediately Satan set upon them, and sought to dispossess them of that happy estate. If then we give our selves to hatred and malice, and never think our selves well, but when we are disgorging the rank or and envy of our boiling stomachs, we show our selves not to be the Sons of God, who is Love it self; but to be the Children of the Devil, who is maliciousness it self. For, He that committeth sin is of the Devil; for the Devil sinneth from the beginning: for this purpose was made manifest that Son of God, that he might loose the Works of the Devil: Whosoever is borne of GOD sinneth not, for his Seed remaineth in him, neither can he sin, because he is borne of GOD.

This reproveth those that keep old revenge and settled malice as a festered sore, rusting and rankling in their hearts, to the satisfying of their own lusts, to the poisoning of their own Souls, and to the dishonoring of Almighty God. This we see to have been in Cain, who hating his Brother, and suffering the Sun to go down upon his wrath, in the end his wrath conceived, brought forth Murder, and Murder when it was finished, wrought out his destruction. The like appeareth in Absalom toward his Brother Ammon. For when Ammon had defiled his Sister Tamar, respecting neither the wickedness of the Fact, nor the shame of his Sister, nor the reproach of his person, nor the offense of his Brother, nor the blaspheming of the enemies, nor the scandal of the Church, nor the offense of his Father, nor the defiling of his Fathers house: Absalom conceived hatred in his heart, and executed vengeance upon him to the full, two years after: he dissembled his purpose till occasion served, and afterward his malice brought forth a lamentable effect, when he gored his Sword in blood. It is esteemed among carnal men, a token of valor to revenge, but indeed it is no better then slavish weakness, and want of true fortitude. So then, they are possessed with the Spirit of the Devil, that are content to shake hands and promise forgiveness, that speak deceitfully everyone with his neghbor, flattering with their lips, and gloze with a double heart; yet keep in mind the remembrance of old injuries waiting and watching for opportunity of time, place, and means, to execute the bloody designs of their beastly hearts. Would we be thus dealt with all at the hands of God? Would we be thus forgiven? Would we have half a forgiveness, and no more of him? Woe, and woe again were it to us, if we were thus forgiven. Let us deal as faithfully and fully, as sincerely and unfeignedly with them, as we desire to have the eternal God to deal with us: For with what judgment we judge, we shall be judged: and with what measure we mete, it shall be measured to us again. Let us bannish from us, all lame, and half, & halting remission, which keepeth a part and piece vnforgiuen: if we would have the Lord forgive all, and cast them into • he bottom of the Sea forever, let us be like minded toward our Brethren. Otherwise, our own consciences shall convince and condemn us, so often as we say the Lord's Prayer, seeing we pray most fearfully against our selves: and as we reserve behind in a corner of our hearts a piece of our malice, so we desire the Lord also to reserve a part of his wrath for us, and of his punishment against us.

If any think himself wise enough to shift off this danger, and say; so long as I cannot resolve with myself to be in Love and Charity with my Neighbor, and to forgive him that hath offended me, so long I will not use the Lord's Prayer, but some other good and godly Prayers. For we are not tied to this or that form, we have many excellent Prayers beside, we may use any of them. See, Fool, Fool, how subtle and crafty thou art to deceive thyself. Blind people play with the Lord's Prayer, as the Fly doth with the Candle, or as the child doth with the Knife: whereby it falleth out, that the one is burned, the other is wounded. Take heed, God is not mocked, we cannot dally with him. It is not this or that form that God regardeth, it is our being in that estate, not reconciled to our Brother, that bringeth upon us sudden destruction. For God is Love, And he that dwelleth in Love, dwelleth in God, and God in him: he that loveth not his Brother, abideth in death: Whosoever hateth his Brother is a Man-slayer, and ye know, that no May-slayer hath eternal life abiding in him. Whereby we see, that to such as are malicious, there is no forgiveness, as we have noted before.

Secondly, seeing such as offend us, must upon their sound repentance be forgiven; we are taught hereby, not to reproach and upbraid men what they have been, when they are renewed by amendment of life, but consider their present condition what they are. For when God hath put out of his remembrance their sins, we must not set them upon records: when GOD hath discharged them of them, we must not lay them to their charge: when God hath cured and covered them, we must not uncover them, and make them bleed afresh. Let us remember what we our selves have been, before we were in the State of grace, even as evil as others, and had our delight in all sin. The Apostle saith. Rom. 7, 18. I know that in me, that is, in my Flesh, dwelleth no good thing: for to will is present with me, but I find no means to perform that which is good. Likewise, he forbiddeth and restraineth the Gentiles from insulting and triumphing over the Jews, that were through infidelity for a season cut off: Thou wilt say; The Braunches are broken off, that I might be grafted in: Well, through unbelief they are broken off, and thou standest by Faith: boast not thyself against the Braunches, be not high minded, but fear. It is a great reproach to us, to reproach such as have fallen, and are risen again by true repentance: to upbraid such as have sinned, & have forsaken their sins. It is a greater blemish to those that check them after they have turned from them, then to those that committed them. For they have washed away by their tears the filthiness of them, and blotted out the deformity that did cleave unto them.

True it is, so long as we continue in sin, and follow the lusts of our own hearts, we must be content to be reproved and shamed for them, that so we may be brought to see them, and be sorry for them. Thus it is noted, that Christ began to upbraid the Cities, Wherein most of his great works were done, because they repented not. So the Apostle feared, Least when he came again to the Corinthians, his God should abase him among them, so that he should bewail many of them which had sinned already, and yet repented not of the uncleanness, and Fornication, and wantonness which they have committed. They then that repent nor, are to be disgraced: but such as have repented, are to be loved and cherished. It skilleth not what they have been, for they are accepted according to the grace which they have received, which serveth as a singular comfort unto them. They that labor to disgrace those whom they should embrace, do imitate the example and practice of the Devil, who tempteth those that he seeth to have renounced his service, and departed from his Kingdom, and telleth them what they have done, how loose they have been in their lives, and into what horrible sins they have fallen, that thereby he might bring them to despair, and to let go their strong confidence that they have in the promises of the Gospel. So it is with sundry of the Servants and Children of the Devil, they taunt and revile the faithful, for former faults which now they hate and abhor. But as they answer Satan, so they may all his Instruments, that they should consider rather what they are, then what they have been; and behold their present condition, not that which is past. Let us be like the good Angels, who do rejoice at the conversion of Sinners, but never cast them in the teeth with their offenses that have stumbled, and are recovered.

Lastly, let us cut off all occasions of dissention, & quench the fire that is begun to be kindled. A small spark, if it be not quenched, will break out into a great fire: a little smoke nourished, will turn into a flame. So when causes of contention and division do arise, we must endeavor to stay them and appease them. It is easily stopped in the beginning, which afterward is hardly, or not at all resisted. This wisdom we see in Abraham, (when strife arose between his Heard-men, and the Heard-men of Lot ) he said unto him; Let there be no strife (I pray thee) between me and thee, neither between thy Heard-men and my Heard-men: for we are Brethren. They were not natural Brethren according to the flesh, as discending of one Father, but of a near kindred according to the flesh, and a nearer according to the Spirit: he was Lots Uncle and elder, and in that respect his better, he was richer & wealthier, he had more Servants also to take his part, to join together, and to over-master him, if he had listed: yet he standeth not upon one, or upon all these: he looked not when Lot should stoop and bow unto him, but as in years, wealth, and authority, so in godliness, meekness, and moderation he went before him. Let us all consider this, & be provoked by the example of Christ, to be meek and lowly, That we may find rest unto our souls. The Lord Jesus hath taught us to call upon one Father, shall we then disdain our Brethren? The Apostle teacheth, that we are one body: if the members of the body should disagree and fall out; would not the ruin and destruction of the whole body follow? Again, we are all called to the same hope of eternal life; there is one mark, at the which we all shoot; there is one end, whereunto we bend; being Children of the same Father, and Heirs of the same Grace, and partakers of the same inheritance. O that this Meditation were settled and grounded in our hearts to love with brotherly kindness, and to hate all malice as a Serpent.

Let us learn, that we ought no more to be divided asunder, then the kingdom of Heaven can be divided: and that whosoever renteth himself from his Brethren, banisheth himself from the place of glory, which we all look for. Christ Jesus cannot be divided: for as his Coat was without seam, so his body must be without separtion. There are not diverse Faiths, diverse Baptismes, diverse Suppers, diverse God's: but one Lord Jesus, one Baptism, one Faith, one Lord's Supper, one God and Father of all. All these things, Abraham (no doubt) did consider and believe, and therefore said; We are Brethren. He doth not stand upon his reputation, and say; Shall I stoop to him? Shall I creep and crouch to him? Am not I better then he? Am not I wealthier then he? Am not I elder then he? He layeth all these aside, and resolveth thus; Are not we Brethren? And shall we strive? What a shame would this be to us? What a dishonor to God? What an evil example to these Nations that live among us? What a stumbling block of offense shall we lay before them to cause them to blaspheme God, and to speak evil of us, of our Religion, and of our holy profession? Let not us therefore tarry till others come and offer conditions of peace, but let us seek peace and ensue it.

Shall we stand aloof and hang back from agreement with them, because we take our selves to be abused, wronged, slandered, and injured? Shall God command us to forgive, and will we answer presumptuously, we will not forgive? Shall the Lord say unto us; Thou shalt not hate thy Brother in thine heart: and will we reply audaciously, we will hate him? Or if we do not scorn God to his face, what will we, what can we allege, or what shall we bring for our defense, that Abraham might not have brought as well as we? Will we say we are more excellent, and therefore reason it is, that they should bow the knee unto us? Will we say we are the better men? So was Abraham. Are we richer and wealthier? So was Abraham. Are we elder in years, and so look that the younger should yield? So was Abraham. Have we many Friends to join with us, to see we shall have no wrong, and to take our partes? So had Abraham. Are we mighter in force and power? So was Abraham, he went every way beyond Lot. Now then, if we be the Children of Abraham, we must do the works of Abraham. Whatsoever privileges we have to advance us above our Brethren, under color whereof we shroud the corruption of our Nature, and the malice of our hearts, let us lay all aside and cast them into the Dust, let us renounce age and honor; let us cast from us birth and years; let us deny wealth and worship, to the end we may be little and lowly in our eyes. Abraham got more true honor by yielding, then we can do by our proud looks, lofty stomachs, and corrupt minds. He that hath most godliness will relent soonest.

Let us strive who shall go before another in mercy and forgiveness, and put far away all bitterness of Spirit, and put on all humbleness of mind. But (alas) where is this meekness and longsuffering, while we rail and rage one against another? If the least occasion of contention and jar be offered, how ready are we to embrace it, to nourish it, to prosecute it with all extremity? When we are a little moved, are these the words of Brethren, I will not take this abuse at his hands, I will never put up this injury, I will not be made such a Noddy, I will sue him at the Law, I will not leave him worth a Groat, I will make Dice of his Bones, I will tread upon his Grave: and shall I yield unto him, I will never do it.

O my Brethren, is this to follow the steppes of faithful Abraham, or to be like him, who was so wise, so meek, so great a lover of peace and concord? If we be ashamed to tread in his paths, take heed least the God of Abraham be ashamed of us, both in this life, and in his Kingdom forever. We boast our selves to be the Children of Abraham, we account our selves to be true Christians, and yet we will neither follow the example of Abraham, nor obey the commandment of Christ. The Lord remitteth the debts that we are not able to pay, and will we require the utmost farthing? He forgiveth ten thousand Talents, and will not we forbear an hundred pence? It is the Master and Lord of all that is so merciful, and shall the Servant be so cruel and hard-hearted to his Fellow-Servant? Let us take heed least our malice and unmercifulness unto others, do cry out for vengeance against us, and shut up the mercy and compassion of God toward us, rendering seven fold into our bosoms, and barring us from any access to the Throne of his Grace. For if we forgive not men their trespasses, our prayers shall be abhominable, our religious exercises shall be turned into sin, and our offenses shall not be forgiven.

To conclude, let us consider these three pointes. First, that no Man can offend us, as we daily offend God, in thought, word, and deed. Secondly, that we may fall, and perhaps have fallen already into the like offense that we blame and reprove in others. Thirdly, we would be greatly grieved, not to be respected and relieved in the bitterness of our hearts, therefore we should regard the sorrow and supplication of others, craving mercy and commiseration at our hands. If we suffer our Brethren to call to us, and we be deaf, stopping our cares against them, we greatly deceive our selves, if we think to find the Lord other-wise minded toward us.

He calleth Onesimus his Bowels or Entrals, being nothing of Kin to him in the Flesh, in respect of his earnest and fervent love that he beareth to him in Christ, being a true professor of the Faith. He knew well the lewd disposition of Seruaunts, for the most part in those days, as the Masters were cruel to them, so they were unfaithful to their Masters. It was found commonly true by common experience, which churlish and covetous Nabal spake falsely of David. 1. Sam. 25, 10. Who is David? And who is the Son of Jesse? There be many Servant now-a-days, that break away every Man from his Master. The like we see in the Servants of Shimei. 1. King. 2, 39. Who fled away from him to Gath. It was therefore a rare thing; and consequently more wonderful to find a man of this quality so well qualified: and a man of so bad note, to be so notable, which made the Apostle so earnest in speaking for him, and in commendinh of him. For nothing could have been said more effectual to pacify the wrath, and to mollify the heart of Philemon, in as much as he inferreth, that if he would not be appeased at his request, he had raged by this means on the very bowels of Paul. Behold therefore in this place, the conjunction of two heavenly virtues in the Apostle; to wit, Humility, and Love; that it is hard to say which was the greater, so that he was not ashamed to receive as into his Bosom and Bowels, a base Bond-slave, and besides, a Thief and a Runna-gate, to the end he might protect and defend him from the displeasure of his Master. And doubtless, if the conversion and turning of man unto God, were as highly prized and worthily esteemed of us as it ought to be, we would lovingly tender, and charitably embrace and such as we see truly, without hypocrisy converted unto God.

We learn from hence, that the love which Christians ought to bear to all the Saints, especially to those whom they have been means to convert, ought to be entire, dear, hearty, earnest, most faithful, and most fervent. It is our duty to love all men, more especially the Saints, but most especially such as have been gained to the Faith by us. The Lord himself testifieth his tender compassion toward his Children, to provoke them to follow his example. The Prophets declare; That he which toucheth them, toucheth the apple of his eye. So Zachariah blessed the God of Israel, Who through his tender mercy gave life to them that sat in darkness and in the shadow of death, and guided their feet into the way of peace. This appeareth notably in Christ Jesus, Who was made like unto his Brethren, that he might be merciful, he will not break the bruised Reede, nor quench the smoking Flaxe: These things (saith he) have I spoken unto you, that my joy might remain in you, this is my Commandment, that ye love one another as I have loved you: greater love then this hath no man, when any man bestoweth his life for his friends. This affection we find in many places in the Apostle; God is my record, how I long after you all, from the very heart-root in Jesus Christ: we had consolation in you, in all our affliction & necessity, through your Faith, for now are we alive, if ye stand fast in the Lord. The Evangelist Luke describing the Church of God gathered together after the ascension of Christ, saith; All that believed were in one place, and had all things common, and they sold their possessions and goods, and parted them to all men, as everyone had need. This is a precept given in the Law, and no duty more often urged and touched in the Gospel. Moses saith, Thou shalt not avenge, nor be mindful of wrong against the Children of thy people, but shall love thy Neighbor as thyself, I am the Lord. The Apostle Paul among many precepts that he giveth, this is one of the chief and principal, Let love be without dissimulation, abhor that which is evil, and clean unto that which is good: be affectioned to love one another with brotherly love. All these testimonies of God the Father, of Christ Jesus our Lord, of the Apostle, of other Christians, and of the whole Church, do sufficiently teach us, that howsoever all the Saints of God are to be loved, yet those especially that have been converted to us.

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

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

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

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

This then being a virtue so necessary, that everyone which belongeth to the Lord Jesus Christ, must yield their obedience, even to love the Brethren, and show himself a true Christian, by showing Charity to his neighbor: let us consider the nature and properties of this Love, that we may have the right and true use of this Doctrine. For here is occasion offered unto us, to search into the knowledge of this Virtue, which is almost banished from among men, or weeded and worn out of the world, or carried from hence into the wilderness from the sons of men, or departed up from heaven from whence it came, and to have quite and clean abandoned the gross earth, which is unworthy to entertain so precious a Jewel any longer. First therefore let us know what Brotherly love is. It is a work of God's spirit, whereby a man is moved to affect his Brother for God's sake, and to show forth the fruit of this affection. I call it a work of God's spirit, because it is not Naturally in us, it is not borne with us. Naturally, everyone is a lover of himself, and unnaturally is an hater of his neighbor, so that true love is the print of God's finger, and a mark set upon us by his spirit. Hence it is, that the Apostle setting down the fruits of the spirit, reckoneth up Love in the first place, as one of the principal, The fruit of the spirit is love, joy, peace, longsuffering, gentleness, goodness, &c. So then, we want this grace, until God work it in us. We need not seek far for self-love, for Love of the world, and the things that are in the world, for the Love of pleasures & carnal vanities, we have these near unto us, even within us; but we can never love the godly for God's sake, until it be given us from above, of whom only we must ask it, and from whence only we can receive it. Again, to be well affected toward our Brother, is to wish and seek his good, to rejoice at his prosperity, and to be grieved at his misery. True love is not idle, and it maketh us that we shall not be unfruitful and unprofitable unto others. We must be ready to help them bear their burden, and show the bowels of compassion toward them. That love which doeth not manifest it self to the relief and help of his neighbor, is no true Love, but beareth only the shadow of it.

Moreover, it is added, that we must do it for God's cause, because God is principally and first to be loved with all our power, and for himself. Our neighbor is to be loved in God, and for God, because he is God's creature, and beareth his Image. For Love extended to man is a fruit of the Love of God. Hence it is, that the Apostle saith, This Commandment have we of him, that he that loveth God, should Love his Brother also. God cannot be loved, and our Brother hated, because there is one and the same Law-maker, that commandeth both to love him and our neighbor also. Lastly, we must consider, who is our Brother, and what is our neighbor that we must Love, which are the parties to whom it is to be shown. By [ Brother ] we are not only to understand the son of our Father, that is our own blood & kindred; and by [ Neighbor ] we must take heed we do not deceive our selves, restraining it to such as are joined to us in friendship, or near unto us in dwelling, or such as bear unto us good will, but such as are of the same Nature with us, even any of mankind. He is to be accounted as our neighbor that is a man as we are, and doth bear the Image of God as we do, of what condition so ever he be, whether he dwell near unto us, or far from us; whether he be our own Country-man, or a Stranger; whether he be worthy or unworthy; whether he be a friend or an enemy; whether he be known or unknown; because we are to consider him in God, not in himself, as we noted before. This our Savior teacheth in the parable of the Samaritan, answering the Scribes question, Luke 10. that we must show the duties of love to him that wanteth our help and relief, though he were our enemy & one that did hate us (as the Samaritans were unto the Jews) whether he be godly or ungodly, we must extend the duties of love toward them. Thus did David deal toward Saul his enemy, that sought his life to take it away: he spared him when he might have slain him, and he cut off only a piece of his coat, when he might as easily have cut off his head; which kindness of his heaped up coals of fire upon his head, and so wrought with him, that he called him Son, and prayed God to recompense unto him that goodness that he had shown, and ceased from persecuting of him at that time. The like example we have in Elisha, who would not suffer the Horsemen that were sent to take him, to be smitten with the sword, but commanded Bread and water to be set before them; so they did eat and drink, they refreshed themselves, and returned to their Master. Let us follow these worthy presidents, and account all men our neighbors; let us account our selves bound in duty to help them, and do unto them, as we would have them deal toward us. Thus we see what love is, we have heard from whence it cometh, wherein it consisteth, and to whom it is to be shown. It cometh from God, and is the work of his spirit; it consisteth in a fellow-feeling of their good and grief, of their prosperity and adversity, so that we should rejoice with them, and mourn with them, according to the condition wherein they are; it is to be shown to all such as are of the same nature, and are covered with the same flesh; that is, to all mankind.

Secondly, we are to consider the property of this Love, how it is to be performed. For, as we have seen the parties who are to be loved, even all; so we must mark the manner how they are to be loved; that is, fervently, and earnestly. This is taught by the Apostle John, My little children, let us not love in word, neither in tongue only, but in deed and in truth. This also he pointed out a little before, This is the Message that ye heard from the beginning, that we should Love one another, not as Cain who was that wicked one, and slew his Brother. And the Apostle Paul saith, Let Love be without dissimulation. Likewise in the Epistle to the Galatians, It is a good thing to Love earnestly always in a good thing, and not only when I am present with you. Our Love therefore must not only be true, but fervent, and that for these causes. We have the perfect example of Christ, Who gave his life for his Sheep, and suffered the shameful death of the cross to redeem them. Again, if occasion require it, and our calling will bear it, we ought so to Love them, as we should give our lives for the brethren; which duty we can never fulfill, except our Love be fervent. Lastly, there are many means to quench Love, as wrongs, injuries, unkindness, unthankfulness, hatred, and emulation; all these corrupt affections, are as water to the fire. Seeing then, it is so quickly, and by so many means cooled and quenched, let us kindle it, and labor to continue it, that it may always burn, and not decay. This fervent Love is a rare Jewel, which seemeth almost gone out of the world.

Thirdly, we must know the form and manner how we are to Love our brethren, to wit, even as our selves. By this rule our practice must be squared, and by this rule shall our love be judged. As we wish our own good heartily, sincerely, and unfeignedly, so ought we to desire the good of our neighbor. It is the Law of Nature that teacheth us to do to others, as we would have others do to us. It is the Law of God that commandeth us to Love our neighbor as our selves. Our Love must be without hypocrisy and dissimulation from the very heart. This hearty Love is as it were the life and soul of the duty due to our brethren. Let us therefore love them with a sincere affection, and in unfeigned simplicity. This appeareth plainly in such as prayed for their persecutors and utter enemies, as Stephen when they stoned him, kneeled down and cried out with a loud voice, Lord lay not this sin to their charge. And our Savior Christ when they crucified him, said, Father forgive them, for they know not what they do. If we can practice and perform the like, wish their good as our own, pray for them as for our selves, and desire their forgiveness, as we would be forgiven of God, then is this true love to our true comfort found in us.

Secondly, seeing this is the Love that must be found in us towards the Saints, it serveth to meet with many enormities, and to reprove many sins that reign in the world, and are as the fore-runners of the full and final ruin thereof. Our love to others, is a cold love; frozen, without heat; dead, without life; barren, without fruit; such as our Savior speaketh of in the gospel, Because iniquity shall be increased, the Love of many shall be cold. But our Love is hot toward our selves, we have abundance of self-love, which overfloweth in us, and overcometh true love. This is the only love that remaineth in the world in these days, which is the corruption, nay the bane and poison of true love. This is it which the Apostle prophesied of long ago, This know also, that in the last days shall come perrillous times, for men shall be lovers of their own selves, without natural affection, no lovers at all of them which are good. Where we see, that Paul prophesying of the last days, days of great peril, and much impiety, doth put self-love in the first place, as it were in the forefront, and make it the fountain from whence the train floweth, that followeth afterward. For he which loveth himself, will not regard what he doth to others, and arrogateth all things to himself; he setteth up himself as the only man of account, he magnifyeth himself, he contemneth all others. Hence it is, that he is covetous, proud, treacherous, stubborn, heady, high minded, and heapeth or hoordeth up sin upon sin, till he fill up the measure. The world is pestered with these Monopolies, which are all for themselves, nothing for the common good of Church or Country. We have a common Proverb rife in their mouths, but more rife and ripe in the practice of the people, Everyone for himself, and God for us all. The first branch showeth what is in use, but the second part must be changed; for where everyone is for himself, there the Devil is for all. Wherefore the former is the Devils Proverb, and is no more to be used among God's people. The Christian Proverb must be, Everyone for his Brother, and God for us all: because Love seeketh not her own, but the good of others.

Secondly, as we see self-love checked and controlled, so they are condemned that place brotherly love in fair words, and gentle speeches (and yet many fail in these, and cannot afford them, as if every word of their mouth were worth Gold) whereas in such is no sound Religion, but a vizard only of holiness. True love must be shown in the fruits, in sustaining, helping, pitying, & relieving those that crave our relief, and are in necessity. The Apostle teacheth them that are destitute of true faith, that shroud themselves under the profession of the Gospel, and yet are not able to make demonstration thereof by their works. A good Tree bringeth forth good fruit. If the Tree bring forth either no fruit, or evil fruit, it is an evil tree. If we have only good words, and either no works at all, or evil works, it is a plain argument, we are not yet in the number of true believers, neither are endued with that faith which worketh by love. Hence it is, that the Apostle James saith, If a Brother or a Sister be naked, and destitute of daily food, and one of you say to them, Depart in peace, warm yourselves, and fill your bellies, notwithstanding ye give them not those things which are needful to the body, what helpeth it? Even so the Faith, if it have no works, is dead in it self. If then, we content our selves to give the Alms of fair words, which are but empty shows, it showeth that we are barren trees full of leaves, but void of fruit, and it shall minister as little comfort to our hearts, as it doth relief to their bodies. We are taught to visit Christ in his members, and apply our selves to do them good, that in the last judgment we may find that mercy and compassion at the hands of Christ, which we have shown to the members of his body. To give kind words, is not that fervent love which here is commended unto us.

Lastly, it reproveth such as give themselves to fraud and deceit, to cruelty and oppression, to subtlety and circumventing their brethren, to lying & using false Waights and Measures. For if this should be the rule of our love, that it ought to be fervent, we should examine our own hearts whether we would have another man to deceive and oppress us, by forgery & falsehood. The Apostle reproveth all such wrongful and injurious dealing, and as a Prophet of God denounceth severely certain judgment upon such wickedness, Let no man oppress or defraud his Brother in any matter: for the Lord is an avenger of all such things, as we also have told you before time, and testified. It is common and wicked Objection. May I not do with mine own as I list, who shall hinder me to use mine own as I think good? This is the common argument of Harlots, Drunkards, and other beasts, which ought not to be in the mouths of Christians. Let them use it that are out of Christ, let us be ashamed of such profaneness and ignorance. For indeed, thou hast nothing that is thine own; thou art but a Steward, and the time shall come, when thou must give an account of thy Stewardship, because thou mayst be no longer Steward.

Lastly, seeing all are to be loved, but especially such as have been converted by us; it teacheth us to further their salvation, that have been brought into the way by us, and never to forsake them, until we have brought them to their journeys end. For what a vain thing were it, to find a man wandering out of his way, and going astray from the right path, and when he hath brought him back, to leave him without farther direction? Or what an unnatural part were it for a Mother to bring forth her Child into the world, and then to take no more care of it, neither to wash it in water, nor to wrap it in swathling Clowts, nor to have any compassion upon it, but to cast it out into the open field. The love of Moses his Mother was greater toward him, who being borne, was hidden three months from the cruelty of the Egyptians, and being put among the Bul-rushes in the water, was watched by his Sister, to see how God would provide for his deliverance; even so, it standeth us upon, having been made blessed means and Instruments of the good of others, to be assistants unto them, and to further their salvation, as God shall enable us.

It is the part of a good Work-man, not to leave his work imperfect. A good Physician will not leave his patient, when he hath done but half his cure. An Husbandman will not give over when he hath half sown, but will labor unto the end. He that doth but half build an house, is but half a Carpenter. He that entereth into Christianity, and beginneth well, is but half a Christian, the greatest part of the work remaineth behind. Let us all follow the example of God, when he began the great work of the Creation of the world, he left not his workmanship vnfashioned and unfinished, but in six days fully accomplished it to the glory of his name. And as he did in the generation of his creatures, so he doth in their regeneration, Those whom he loveth, he loveth unto the end. This is it which the Apostle teacheth, I am persuaded of this same thing, that he that hath begun this good work in you, will perform it unto the day of Jesus Christ. As then God never leaveth him whom once he loveth, so should we have a care of those that we have moved to embrace the truth, and watch over them for their good. The Minister must preach sound Doctrine in love, to the souls of men that he hath undertaken the charge of, for whom he is to give an account in the great day. We see the Apostles having taught the Gentiles, & planted a Church among them, did not cast off all care of them, nor think themselves to have discharged a sufficient duty toward them, but knowing the malice of Satan, the deceit of false Teachers, and the frailty of man's nature, They returned back to confirm them in the faith, and to settle them in that truth which they had received of them. When Peter professed great love to Christ, he willed him to manifest it by feeding of his Sheep and Lambes: the greater his diligence was in feeding the flock of Christ, over which he was made a principal Watchman, the greater duty he performed to Christ himself. When Agrippa the King had heard the defense that Paul made for himself, and the confirmation of his calling, by the heavenly vision that apeared unto him, he said, Almost thou persuadest me to become a Christian. But did Paul him so? Or doth he think it enough to make him almost a Christian? No, half a Christian is no Christian; and almost godly, is not godly. Therefore his desire was to take him by the hand, or rather by the heart, if he could have sounded into the depth and bottom of it, and to have led him from Almost, to Altogether. Hence it is, that when he seeth him coming toward Christ, he casteth out his Net to catch him, if it were possible; saying unto him, I would to God, that not only thou, but also all that hear me today, were both almost and altogether such as I am, except these bonds. Thus he ceaseth not continually to call upon the Churches, to increase more and more, and to proceed from grace to grace. Again, it belongeth to every Master of the Family, to water that which himself or the Minister hath planted, and to be always weeding out the bitter roots that spring up in his Garden. If we have brought any of his family to godliness, and to embrace the Gospel, let him make much of them, let his countenance be toward them, let him favor them above others, and admonish them to frequent the exercises of Religion, remembering that it is as great a Virtue to keep, as to get; to preserve, as to find; to hold fast, as to take.

Moreover, as it is a general duty belonging to all of us, to exhort one another, while it is called today, and stir up one another to good things; so if by our example of life, or lighting of them a Candle to see their ways, they shall come to the acknowledgement of the truth, we should love them dearly, and provoke them to go farther forward in good works, assuring them that such as continue to the end, shall be saved. This serveth severely to reprove those, who having been zealous in the faith, and witnessed a good confession before many witnesses, and been a means to open the eyes of others, to behold the glorious light of the Gospel, that before wandered in darkness, are now gone back themselves, or seem to stand at a stay, and have left their first love. To whom I can say no more, but wish them to turn back to consider what they have been, and to remember what they are, knowing that it had been better for them, never to have known the way of righteousness, then after they have acknowledged it, to turn away from the holy Commandment. Let all such therefore call to mind the exhortation of Christ, to the Angel of the Church of Ephesus, Remember from whence thou art fallen, and repent, and do the first works, or else I will come against thee shortly, and will remove thy Candlestick out of his place; except thou amend. It is a great shame to show the way to another, and to go out of it himseife; to teach another, and not to teach himself; to stir up another to go forward, and himself to go backward; to kindle zeal in others, and himself to grow cold & lukewarm, and therefore to give occasion to others to think, that their former profession, was but an heat of youth, seeing they decline in their old age. On the other side, such as have been won to the Gospel by others, ought entirely and fervently to love such as have converted them, to show themselves every way thankful unto them. The Apostle beseecheth the Thessalonians, To acknowledge them that labor among them, and are over them in the Lord, and admonish them, that they have them in singular love for their works sake. Who is it, if he were blind and had his sight restored unto him, would not speak well of him by whom it was restored, and acknowledge himself bound unto him all the days of his life? We are all naturally borne blind, & have not one eye to see the saving truth of godliness: If then, we attain the sight of our selves, and to know our natural blindness, how ought we to praise God's mercy toward us, and to love those by whom we have the eyes of our minds enlightened? He is a very unkind and unthankful person, who, having lost his way in a great and terrible wilderness, where he knoweth not which way to turn or return, not whether to go to get out, meeteth with a certain guide that is able and ready to conduct him, and to enstruct him in his way, will never so much as open his mouth to give him thanks. Or having been cured and recovered from a dangerous and desperate disease, that brought him to the doors of death, will never acknowledge the benefit and good turn that he hath received. So is it with those that have wandered a long time in the vanities of this world, and in the pleasures of the flesh, as in a wilderness; it is the greatest ingratitude not to acknowledge those his best and surest friends, that have shown them the strait gate, and the narrow way that leadeth unto life. And if our souls have been saved from death, to which we made hast, and ran with greediness; if there be any comfort of love, or fellowship of the spirit, or any compassion and mercy in us, we ought to show it to those that have been as spiritual and special Physicians unto us, to deliver us from death, and to restore us to life.

Hitherto we have spoken of the first reason that concerneth the person of Onesimus, who was unprofitable, but now is become very profitable. The second sort of reasons are touching Paul himself, and touch either the present action of his sending of him back, or the common friendship that a long time had been between Paul and Philemon. The first of these reasons is in this 12. verse, which may be thus concluded:

• If I have sent Onesimus back unto thee, then it is thy duty to receive him:
• But I have sent him back again,
• Therefore it is thy duty to receive him.

If there had not been great cause that Philemon should receive him, the Apostle would never have sent him, especially seeing he found his abode with him and his service done unto him very profitable. Now we are to mark in this place, that Paul requireth not Philemon to make his servant free, and to discharge him of his bondage; and albeit Paul had great need to have used the ministration of Onesimus in the extremity of his imprisonment, yet being another man's servant, and not his own; belonging to his own Master, and not to him; and knowing that he ought not to covet another man's servant, he would not detain him, but sent him back to Philemon to whom he did appertain, and from whom he departed. This is consonant to the truth and purity of the Gospel, this the Master might well require, and this duty the servant was bound to perform, even to return and repair again from whence he came. Heereby we learn, that the Gospel of Christ doth not dissolve or abolish, but confirm & establish civil ordinances, distinct degrees, and politick constitutions among men, as between Princes and Subjects, Parents and Children, Husband and Wife, Master and Servants, Superiors and Inferiors.

This appeareth in many places of the word, where the several and distinct duties of several and distinct callings, are mentioned and required by the Apostle. Hereunto cometh that which he setteth down, Rom. 13. Let every soul be subject to the higher powers, for there is no power but of God, and the powers that be, are ordained of God. Likewise writing to the Ephesians, he chargeth Wives to submit themselves unto their husbands, as unto the Lord: he willeth Husbands to love their wives, even as Christ loved the Church, and gave himself for it: he requireth of Children to obey their Parents in the Lord, for this is right: he commandeth Fathers not to provoke their Children to wrath, least they be discouraged, but to bring them up in instruction and information of the Lord: he prescribeth unto Servants, to be obedient unto them that are their Masters, according to the flesh, with fear and trembling, in singleness of their hearts, as unto Christ; and he setteth down the duties of Masters, that they should deal justly with their servants, putting away threatening, knowing that even their Master also is in Heaven, with whom there is no respect of persons. In like manner, when he writeth to Timothy, he saith, Let as many Servants as are under the yoke, count their Masters worthy of all honor, that the name of God and his Doctrine be not evil spoken of. And Titus 2. Let Servants be subiest to their Masters, and please them in all things, not answering again; neither pickers, but that they show all good faithfulness, that they may adorn the Doctrine of God our Savior in all things: for that grace of God that bringeth salvation unto all men hath appeared.

The like exhortations, and establishing of civil ordinances, we see in Peter, Submit yourselves unto all manner ordinance of man, for the Lord's sake; whether it be unto the King, as unto the Superior; or unto Governors, as unto them that are sent of him, for the punishment of evil doers, and for the praise of them that do well. So likewise he chargeth the Wives to be Subject to their Husbands, that even they which obey not the word, may without the word he won by the conversation of the wives, while they behold their pure conversation which is with fear. And the Husbands he teacheth, That they should dwell with them, as men of knowledge, giving honor unto the woman, as unto the weaker vessel, even as they which are heirs together of the grace of life, that their prayers be not interrupted. Christ our Savior willeth us to Give unto Caesar the things that are Caesar's; and unto God, the things that are God's. The Apostle hath heaped together many such precepts unto the same purpose, 1 Cor. 7. Let the Husband give unto the wife due benevolence; and likewise the wife unto the Husband: defraud not one another, except it be with consent for a time: unto the married I command; not I, but the Lord, let not the wife depart from her Husband, and let not the Husbande put away his wife: If any Brother, have a wife that believeth not, if she be content to dwell with him, let him not forsake her; and the woman that hath an Husbande which believeth not, if he be content to dwell with her, let her not forsake him. Let every man abide in the same Uocation, wherein he was called: Brethren, let every man, wherein he was called, therein abide with GOD. All these rules and commandments, serve to teach us this truth, that howsoever the gospel doth make us all as brethren, and join us together in one body, yet it doth not abrogate and abolish the difference between man and man, and bring in an Anarchy and confusion, but settleth a distinction between Prince and subject, between Master and servant, between high and low.

This Doctrine of the gospel will better appear, if we mark the reasons. For first, God is not the author of confusion and disorder, but of peace and order. Look upon all the creatures of God in heaven & earth, on high and beneath, and we shall be constrained to cry out with the prophet, O Lord, how manifold are thy works? In wisdom hast thou made them all, the earth is full of thy riches. Al tumult and sedition, all disorder and insurrection cometh from the devil, he is the author thereof. For he first brought in sin, and sin brought in disorder. Hence it is, that the apostle saith, God is not the author of confusion, but of peace as we see in all the churches of the Saints. He commandeth that all things be done honestly, and in order; he commendeth the goodly order that is observed among the faithful, and therefore he teacheth not any disorders, nor alloweth them where they are.

Secondly, Christ came not into the world to abolish the Law, but to establish it, as he testifieth, Mat. 5. Think not that I am come to destroy the Law or the Prophets; I am not come to destroy them, but to fulfill them: for truly, I say unto you, till heaven and earth perish, one jot, or one title of the Law shall not escape, till all things be fulfilled. Now we know that the moral Law commandeth the honor of Father and Mother; that is, of all superiors, who bear a part of his image. If then, the end of his coming were to ratify the Law; then it followeth, that the Law making a difference between superiors and inferiors, remaineth, and shall remain in his full strength, power, and virtue.

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

Seeing this is the honor & commendation of the gospel, let us see what Uses arise from the knoledge of this point. First of all, we conclude from hence necessarily, that it hath always been a lying devise, and devilish slander to Christian religion, to be the author and fauorer of carnal liberty, and to Christian professors, to be enemies to states and commonwealths, to magistrates, laws, & civil ordinances. This hath always been the accusation of slāderous tongs, to brand the Gospel, as the breeder and bringer in of all uproars and conspiracies: & yet there is no Doctrine under the Heaven, that less deserveth to be defamed. For the Gospel was a friend to Princes, when Princes were enemies to the Gospel; it teacheth to be subject unto them, to pray to God for them, & to obey all their godly constitutions, and therefore it is the Father of lies, and enemy of all truth, that hath sought to disgrace & discredit the holy truth of God, and such as in truth do embrace it. He seeth and perceiveth, that if the Gospel stand, his kingdom must fall; if the Gospel flourish, his kingdom must decay. Hence it is, that the church & people of God, have in all ages and times of the world, been accused of rebellions, treasons, seditions, insurrections & many other grievous impieties Heerof the scripture & experience afford plentiful examples. In the book of Ezra, the enemies accuse the guiltless Jews to be a rebellious people, & that they have of old been always given to sedition. Ahab burdeneth Elias, that it was he & his fathers house that troubled Israel. Haman suggesteth unto the king against the Jews, that their laws were diverse from all people, & that they did not observe the kings laws, and therefore it was not for the kings profit to suffer them. The Apostles are accused to be authors of sedition, troublers of cities, raisers of tumults, causers of rebellion, breakers of laws, and teachers of ordinances not lawful to receive, they said of them, These men that are Jews trouble our City, & they preach ordinances which are not lawful for us to receive, neither to observe seeing we are Romans. Where we see, they cover their covetousness with a shadow & pretence of standing against innovation, but they discover the hollowness & hypocrisy of their harts, when they join trobling of the state and preaching of the gospel together. Whereby it appeareth, that their troubling of the city was nothing else, but because they preached the word, which the devil & his instruments could not bear and abide. Paul is accused by Tertullus, to be a pestilent fellow, and a mover of sedition among all the Jews throughout the world, and that he taught all men everywhere against the law of Moses. And no marvel, for thus they dealt with the son of God, when he taught the truth without mixture of error, and without respect of person, he was accounted & accused not only to be a Sorcerer, a Samaritan, a Drunkard, a glutton, a deceiver, a devil, but an enemy to Caesar, and a troubler of the public peace. Now all these things being considered, let us remember what the Lord Jesus saith to us, The servant is not greater then his master, if they have persecuted me, they will also persecute you. The heathē after Christ's time, cried out against the Christians, that they were the authors and causes of all public plagues & calamities that fell upon kingdoms & countries. If Nile flowed not over the fields, if the heaven stayed, if the earth quaked, if famine increased, if the pestilence continued by and by the poor Christians, as the sheep of Christ, were cast unto the lions. They charged them to make privy conspiracies, to devise secret counsels against the commonwealth, to murder children, to feed themselves with man's flesh, and to practice all Iniquity; they were so blinded, that they could not perceive that their Idolatries brought God's judgments. Thus we see how the church hath lien open to all false surmises and suggestions of sedition. But what can be immagined more unjust or vetrue? If there be any peace in this world in any lande, it is for the Gospels sake, and it cometh through the bountifulness of God for his people's sake that call upon him. Nevertheless as the Gentiles dealt with the Jews and Christians from time to time; so do the wicked in these days with the godly, they lay to their charge that they keep no laws, that they disobey Princes, that they are seditious and tumultuous, and enemies to the State. If we see or hear the Saints of God thus handled, and evilly entreated, we must know that this is an old devise of the devil practiced against the Prophets, against Christ against the Apostles, and against all true Christians, even from the beginning. And let this serve to comfort us, when we find such slanderous imputations and accusations laid to our charge, considering that thus they have reviled and railed upon the Servants of GOD, that have been before us in all times, and that we have Christ Jesus, the witness of our innocence, who if not in this life, yet in the life to come, will reveal the things that are hidden in darkness, and bring to light the things that are covered. In the mean season we must remember that they are pronounced blessed, that are reviled and persecuted for righteousness sake: and we must labor to convince them, not so much by words, as by deeds, answering the falsehood of their slanders, by the uprightness of our lives, which shall be able to speak for us, even when we ohld our peace.

Secondly, we see that Christian poillicy is not against Common-wealth policy, so that there is no State under heaven, whether entertaining the regiment of one, or of many, but may give entertainment to the Gospel. For seeing it meddleth not with matters of civil government, whether it be a free state, or depending of others, it shall receive no impeachment or detriment in temporal affairs. Our Savior teacheth, That his kingdom is not of this world, but spiritual for the soul & Conscience. When one came unto Christ, and entreated him to bid his Brother divide the with him, he said unto him, Man, who made me a Judge, or a diuider over you. When tribute was required by the Officers and Receiuers, he sent Peter to pay it, declaring by his willing obedience, that civil policy is not taken away by the preaching of the Gospel.

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

First, they object, that Christ saith, Resist not evil, which is required of all Christians: What use then is there of the Magistrate, who beareth the sword and resisteth evil? I answer, Christ in these words exhorteth us to Christian patience, and reproveth private revenge, he doth not abrogate the Office of the Magistrate, as appeareth by the words of Christ, if they be aright considered. For he doth not say, if any man shall strike thy neighbor on the right cheek, command him to turn the left also; neither doth he say if any will sue his neighbor at the law, & take away his coat, charge and require him to deliver his cloak also; but whosoever shall give thee a blow on the right cheek, turn thou to him the left also; & if a man shall take away thy coat, let go thy cloke also. Wherefore it appeareth, that this concerneth private persons, not public Magistrates. Again, To resist evil, is not simply and in it self evil; but to do evil, is evil indeed. For if it were simply evil in it self; no householder among Christians should withstand and resist the evils of his house, but suffer them to do what they list, and lay the bridle in their own neck: No Schoolmaster shall bridle the folly and licentiousness of youth, which the rod of correction doth drive away; no Father shall be allowed to chastise and punnish his children, but must let them alone to run into all evil. If these things be absurd & unworthy the person and doctrine of Christ; it followeth, that it is not simply & absolutely forbidden, to resist evil. For what is the Magistrate else in the commonwealth, then as an householder among his family; as a schoolmaister among his scholars; as a father among his children; nay if there be need anywhere, of a Christian Magistrate, it is among faithful Christians; that is, amongst those that do not revenge themselves, but are patient before their oppressors, as the Sheep that is dumb before his shearers. The Children of this world are like brute beasts, who as they make no conscience of wrong, so they make no conscience of revenge.

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

The third objection is, that Kings sons are free from tribute, and therefore from subjection. Math. 17, 26.