Commentary Upon Philemon

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

Thus much touching the Order and Method. Now, let us see the meaning and Interpretation of the words. By [ Saluting ] in this place, we are to understand, to use all kind and courteous speaking, and to wish all peace and prosperity of soul and body, which are fruits of that Brotherly Love that ought to be among all the Saints. Thus did the faithful pray one for another. In this salutation he nameth five persons. In the first place, he rangeth Epaphras, a Cittizen of the same Citty with Philemon and his Countryman, as appeareth in the Epistle to the Colossians, chap. 4. Epaphras the Servant of Christ, which is one of you, Saluteth you, and always striveth for you in prayers, that ye may stand perfect and full in all she will of God. This man had been the Teacher of the Church at Colossae, and had converted them to the faith of Christ, as we read in the same Epistle, Cha. 1. As ye also learned of Epaphras our deer fellow servant, which is for you a faithful Minister of Christ. It seemeth he was an Evangelist, who succeeded in the labors of the Apostles, but now being at Rome, he was put in prison, and here saluteth Philemon as a Fellow-prisoner of Paul, not for any wickedness and crime that he had committed, but for the Testimony of Christ, and for preaching the Gospel, and therefore is called not Caesar's prisoner, but Christ's Prisoner. Whereby it appeareth, that this Epaphras was falsely accused by the enemies of the Gospel, and therefore brought unto Rome, and put in hold.

Secondly, he nameth Marcus, who is mentioned also in other places of the Scripture, who was Cozen to Barnabas, and the son of that Marie, who was wont to give entertainment to the Disciples at Jerusalem; yea, such was her godliness, that she made her house as an Inn to lodge the poor Saints, and as a public Temple for the people of God to meet together to pray unto him, and to praise his name. This appeareth, Col. 4, 10. Marcus saluteth thee Barnabas Cousin, touching whom ye received Commandments, if he come unto you, receive him. So▪ when Peter was delivered out of prison, it is said, He came to the house of Marie the Mother of John, whose sur-name was Mark, where many were gathered together in Prayer.

Thirdly, he saluteth Philemon in the name of Aristarchus, of whom also mention is made in the Epistle to the Colossians, and there likewise he is called Paul's prisoner, Aristarchus my Prison-fellow saluteth you. As they embraced one Faith, and believed in one Christ, so they suffered for one cause, and were Companions in affliction?

Fourthly, he nameth Demas, who at this time was a constant Confesser of the truth, and a zealous follower of the Gospel, but afterward he started back from the Doctrine of Christ, forsook the fellowship of Paul, & embraced this present world, as the Apostle complaineth of him afterward, as we see, 2 Tim. 4, 10. Demas hath forsaken me, and hath embraced this present world, and is departed unto Thessalonica.

Lastly, he reckoneth up Luke, to wit, the Evangelist, who came to Rome as a Companion with Paul, as we read, Acts 28, 14. and is named in the Epistle to the Colossians, Luke the beloved Physician greeteth you. He was a Physician by profession, and after his conversion he accompanied Paul in his greatest dangers. Of these men here described, we might speak much, and handle their lives at large, but this is done by others, and this may suffice for the Interpretation of these verses.

We heard in the beginning of this Epistle, that Paul joined Timothy to him, as a joint Writer thereof, and directeth it to others, besides to Philemon, that they might be means and Mediators unto him; so in the winding up of the Epistle, he hath mustered together many others: by all which, he setteth upon Philemon, as it were, with an Army of Intercessers and Advocates, to soften and overcome his grieved and offended mind, and to incline him to mercy and compassion.

Moreover, this salutation giveth us some direction of the time when this Epistle was written. Touching the which time, there is some difference among the learned. Some are of opinion, that this Epistle was written after the second that he wrote to Timothy, and this reason is rendered, because in that Epistle it appeareth, that Timothy and Mark were not with him, and he willeth them to make speed to come unto him, Only Luke is with me: Take Mark and bring him with thee, for he is profitable unto me to Minister. But in this Epistle it is evident, that these men were come unto him. Seeing therefore, there he sendeth for them, and here they are found to be with him, it should seem that this Epistle is Written after the other.

This is the Reason urged by many, which seemeth to be of great force to persuade. But if we diligently mark it, and thoroughly consider of it, we shall find it to be too weak to bear the weight of this conclusion. For this present Epistle, as also that to the Colossians was written when he was first taken; the second to Timothy, when he was taken the second time. For Paul having appealed to Caesar from the partial dealing of the High-Priests, and the cruel persecution of his own nation, was brought to Rome in the beginning of Nero's reign, about the third or fourth year thereof. Now it is evident and known to all, that Nero in the five first years, was one of the most mild and merciful Princes; and as in his last years, he exceeded all men in Tyranny and Crueltie, so in his first, he passed all his predecessors in Mercy and Gentlenesse. In the beginning of his Empire, Paul pleaded his cause before him, and was delivered out of prison, and let go whether he would. But the rage of the enemies of the Gospel being endless, he was taken again about the end of Nero's reign, who waxed mad against Christian Religion, at which time he wrote the latter Epistle to Timothy, wherein he fore-telleth the approaching of his death, and the time of his dissolution, I am now ready to be offered, and the time of my departing is at hand. Thus much touching the time when this Epistle was written.

Now, let us point out some general Observations out of these Verses that might be enlarged, and farther stood upon, if time would serve. First, we see the Apostle setteth down a salutation proceeding from others: which teacheth that salutations are an ordinary means ordained of God to nourish and cherrish mutual love, and that union and conjunction which the members of Christ's body have one with another, who are only in body, & in regard of bodily presence severed one from another in this present life; whereas in heart they are joined together, and shall be hereafter both in soul and body.

Secondly, albeit the Apostle were a prisoner for the faithes sake, yet God doth not leave him alone, he hath A Fellow-prisoner joined with him, and many Fellow-helpers added unto him. And albeit he delighteth not himself in the imprisonment of another, but could rather wish him delivered, as appeareth by his words to Agrippa (who said he was almost persuaded to become a Christian,) 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: yet notwithstanding the Company of the Godly is gracious and comfortable both in prosperity, and in adversity, both in prison, and out of prison. Thus it is set down by Luke, Acts 16, 25. when Paul was whipped and imprisoned, and his feet made fast in the stocks, he had Silas joined with him, and they two spent the night in praying and praising God together, teaching & admonishing themselves in Psalms and Hymns, and spiritual songs, singing with a grace in their hearts to the Lord, so that the prisoners heard them. Thus we see the endless Mercy of God, towards his afflicted and distressed Servants, he raiseth them up some comfort, and some Comforters, verifying the promise made to his Church, If I depart, I will send the Comforter unto you. He knoweth our infirmities, he seeth how ready we are to yield and slide back: & therefore as he strengtheneth us by others, so he maketh us means to strengthen others.

Thirdly, he calleth Epaphras a prisoner of Christ, as he also had called himself before in the beginning of this Epistle. The reason is, because he had preached Christ. Heereby we learn, that persecutions oftentimes follow the sincere preaching of the Gospel; not that it is the property of the Gospel, but the cause is the malice of such as will not embrace and receive the Gospel; and therefore, they hate and persecute those that believe in Christ, and give entertainment to the Gospel. This is it our Savior teacheth, Mat. 10, 34, 35. Think not that I am come to send peace into the earth, I came not to send peace, but the sword: for I am come to set a Man at variance against his Father, and the Daughter against the Mother, &c. and a man's enemies shall be they of his own household.

To this purpose he speaketh in another place, I am come to put fire on the earth, and what is my desire, if it be already kindled? The Gospel is the proper cause of peace among the godly, so it is the occasion of great trouble among the wicked. They are therefore much deceived, that make the Gospel the cause of all division and hurly-burlies that are in the Worlde. When any troubles arise, the preaching of the Gospel is accused to breed them, but this is a false imputation. The true cause, is the malice of Satan, and the fury of his Instruments, that cannot abide the Light of the Truth to shine among them. So then, let us not think it a strange thing, when we see such stirs and tumults arise, but Arm our selves with Patience; Learn to be Wise as Serpents, and Innocent as Doves, and condemn those that are the authors and beginners of those broils and contentions.

Fourthly, observe the Titles that he giveth unto our Lord and Savior, he describeth him by two Names; First, he calleth him Christ; then, he calleth him Jesus. Christ, signifieth as much as Anointed; Jesus, importeth as much as a Savior, who was so called, because he saveth his people from their sins. From whence, observe that Christ is the King, the Prophet, and the Priest of his Church, to govern us, to teach us, to Redeem us, to save us. This is his Office, for these Ends and Uses he was anointed of the Father with the Oil of Gladness above his fellows. This serveth to our great good, and the benefit of it is communicated unto us; he maketh us Kings and Priests to God his Father; he armeth us with power and strength against sin, the Flesh, the World, the Devil; and maketh us able to overcome them: thorough him we have access to the father, and may boldly appear in his sight, and offer up our Prayers with assurance, Yea he enableth us to offer up our selves, our souls, and bodies, an holy, lively, and acceptable Sacrifice unto him, which is our reasonable serving of him: he doth enstruct us in the will of his Father, enlighten us in the knowledge of the truth, and maketh us (as it were) his Household Disciples and Scholars, to reveal unto us all things needful for our salvation. Let us therefore confess him to be the only son of God, perfect God, and perfect Man, the sole Mediator between God and Man, and let us acknowledge no other Savior able to Redeem and ransom us, to pay so great a price, and to deliver us from so great wrath and destruction. If we make other Mediators, and set up other Saviors, we renounce the Mediation of Christ, and Salvation purchased by Christ. This pierceth the very Marrow, and entereth into the bowels of the Romish Religion, which setteth up other Mediators, and consequently establisheth a false Christ of their own, which indeed is no Christ, no Jesus, no Savior, no Redeemer?

Fifthly, observe with me, that speaking of Marcus, Aristarchus, Demas, & Luke, he calleth them his fellow-helpers; whereby he putteth the Ministers of the Gospel, and all the Children of God in mind, to be helpers to the truth, and to further the preaching and propagation of the Gospel by all possible means that God hath enabled them. For this cause, the Apostle commendeth many of the faithful, Rom. 16, 3, 9. Greet Aquila and Priscilla my fellow-helpers in Christ Jesus. We must do all for the truth, and nothing against the truth.

This reproveth those that employ their wits, and bestow their strength, to hinder the truth, and the professors thereof. These have no part nor fellowship in the Ministration, nor in the sound profession of the Gospel, but are professed enemies to the faith of Christ. Moreover, this shall Minister unspeakable comfort unto us, to consider that we have been helpers to the truth, and furtherers of the Faith which is in Christ Jesus, we shall leave a good Name behind us, and receive and incorruptible Crown of eternal Glory.

Lastly, note with me, that when Paul wrote this Epistle, he was at Rome, and he joineth with him sundry others, which were the chief and principal, whose very names might carry some credit and authority to persuade Philemon in this matter which he undertook; yet in all this Epistle we have no mention of Peter, who is supposed to have lived there, to have died there, to have been Bishop there five and twenty years. He joineth to himself so many Assistants as he could, to obtain his suite. He writeth (as we heard before, from Rome ) to have Onesimus pardoned, and he useth the name of Timothy to that purpose; why is Peter here forgotten? Why doth he not join him with himself in the same Epistle, if he had been resident at Rome, as a good Bishop ought to have been? Again, we see he specifieth many by name, Marcus, Aristarchus, Demas, and Luke: but we have no mention of Peter. And it is said, that Mark was the Disciple of Peter, and by his Commandment wrote his Gospel: was it fit to name the Disciple, and to forget the Master? to remember the members, and to forget the Head? To express meaner persons, and to omit the principal? Besides, he calleth these men his fellow-helpers; Paul was as the Master-workman and chief builder, they were his helpers and partners in the business. Was not Peter also one of his brethren, and either a fellow-prisoner, or a fellow-helper in the Gospel? Wherefore then is he concealed? Observe with me from hence, and by Conference of many other Scriptures, that Peters being at Rome, is an uncertain opinion, and an ungrounded assertion.

It was by composition agreed upon between Paul and Peter, that Peter should preach to the Jews, and Paul to the Gentiles; how then could Peter sit as bishop at Rome? Or if he preached to the Jews at Rome, how cometh it to pass that the christiā religion was strange, & in a manner unknown unto them when Paul came to Rome, as appeareth in the end of the Acts of the Apostles, where they say unto him, We will hear of thee what thou thinkest, for as concerning this Sect, we know that everywhere it is spoken against. Again, when Paul wrote to the Romaines, he willeth them to salute many particularly, and by name, both men and women: but he maketh no mention at all of Peter, which no doubt he would have done, if he had at that time also been at Rome. Furthermore, the Apostle Wrote many of his Epistles from the Citty of Rome (as we shown in the beginning of this Epistle) as for example; to the Galatians, Ephesians, Colossians, Philippians, to Timothy, this to Philemon, and that other Epistle unto the Hebrews, (if it were his) and from thence, he sendeth many salutations, in the Name of many, that remained at Rome: Among whom, Peter is never mentioned, but his name and being there, is over-passed. Lastly, the Apostle testifieth, that while he was called forth to give an account of his Faith, All did forsake him, and none assisted him: wherefore, either Peter was not then at Rome, or if he were, he did shamefully forsake him. Thus then we conclude from these and such like Circumstances, that it cannot be gathered out of the holy Scriptures, that Peter was ever at Rome. Whereby we learn, that the Popish Religion is a doubtful and uncertain religion; their Faith is uncertain; their Hope is uncertain, their Heaven is uncertain. For, the supremacy of the Pope, and subjection to him, is made a fundamental point of Religion, and the believing of it necessary to salvation. Bellarmine a Cardinal of Rome, defining the Church, maketh it to be a Company of men, professing the faith, and partaking of the Sacraments, under the jurisdiction of the Bishop of Rome, so that such as hold no Pope, are judged and censured to build upon a false foundation, and therefore to be no true Churches, no sound Catholics, no right Christians.

The chief Controuersie between us and the Papists, is, for the Popes Monarchy and Authority over the Vniuersal Church, which is maintained by many of them, as a material point, and necessary for everyone to hold that looketh to be saved. Which is an Opinion both absurd, and ridiculous, and unreasonable. The Church Triumphant in Heaven, is not subject to the Pope of Rome. The Church of the Old-Testament, was never subject to the Pope of Rome. The Church of the New-Testament, which was when Christ lived upon the earth, was not subject to the Pope of Rome. The Primitive Church, that was in the days of the Apostles, was not subject to the Pope of Rome. For during all this time, there was no Pope of Rome at all, and yet there was (during all this time) a Church; or else they must say, that the Triumphant Church, the Jewish Church, and the Christian Church, are no Churches at all.

Moreover, the necessity of subjecting every soul to this supposed supremacy, and pretended primacy, doeth blot out of the number of Churches; the East-Churches, and the South-Churches, and leaveth only the Roman Church, to whom the Title least of all belongeth, or at least, as little, as to any of the rest. Besides, at the death of every Pope, and in every vacancy of that Sea (which sometimes hath been no small time) the Church should fail and fall: for how should the faithful then be subject to the Bishop of Rome, when there is no Byshoppe of Rome at all in the World. Furthermore, when there falleth out a Schism, so that there are two or three Popes that are together by the ears for the Popedom and Prelacie, the people are uncertain to which of them to cleave, and whether of them to obey.

Lastly, it is false, that the members of the Church must be subject to the Pope, seeing he is no better, nor no other, then that Antichrist which the Scripture hath fore-shown; time hath discovered; and the faithful have felt and suffered. Thus then we have seen, that howsoever the Romanists make it a principal matter of faith, to put our heads under the Popes Girdle, to bow our knees, to kiss his holy feet, and to fear the Thunderbolts of his wrath, yet all his jurisdiction is besides the Scriptures; nay contrary to the Scriptures: seeing Peters Byshopprick and being at Rome is very uncertain. To say no more: If then it be uncertain whether Peter were ever at Rome, then it must also be uncertain, whether he were Bishop of Rome; and if it be uncertain whether he were ever Bishop of Rome, then it must also be uncertain whether the Pope be Bishop of Rome, and his successor in that Sea; and if the Popes succession and Dominion over the Church be uncertain, his Triple Crown shaketh, and beginneth to totter: all which weighty burdens, do hang by a twines-thread of Peters being at Rome, which hath no footstep or foundation in the Scriptures. True it is, we dare not directly and peremptorily say, that he was never at Rome; we know how hard a thing it is to prove a negative, yet it is more likely and probable, that he was never there, then that he was ever there; the Scriptures being Judges. Who would willingly travail in a blind and uncertain way, where he cannot be assured whether he go right or wrong? But such is the journey that the popish passengers enter into, they walk in unknown paths, and tread the Mazes of many doubtful steps.

The Popish Writers cannot agree in what year Peter came to Rome: One hath assigned one time; Another, pointeth unto another time: They agree not how many years he stayed there, when he departed from thence, how long he sat Bishop there, who succeeded in his place immediately after him; whether Clement, or Linus, or Cletus, or Anacletus. It is made of absolute necessity by them to receive the Saeraments; yet by their Doctrine, no man can certainly know, whether he be partakers of them, or not, inasmuch as they teach, that all standeth upon the Priests intention, which can be known to none but to God and himself. Thus we see, how weak and woeful a Religion the Romish Religion is, and upon what silly and sandy foundations it resteth. Let us leave these uncertain by paths, and tread in the beaten way of the Scripture, which cannot deceive: let us build our faith upon the rock which cannot be shaken, and forsake that Church that goeth a way she knoweth not, and leadeth her Children she knoweth not whether, and teacheth them to receive she knoweth not what, and believeth those things which she cannot prove. Thus much for the general Observations.

These Verses do contain mutual salutations, with kind and Christian wishes one toward another. This is the winding up of the whole matter, wherein he reporteth the friendly greetings of the faithful which they sent to Philemon. This we see to be very common in the beginning of every Epistle. From hence we learn, that courteous speeches, and friendly salutations, are to be used of one Christian toward another, whether present or absent. All kind and courteous dealing ought to be shown mutually toward each other. When Melchizedek met Abraham, he blessed him, Gen. 14. When the Angel came unto Gideon, he saluted him thus, The Lord be with thee, thou valiant Man. When Boaz in harvest time came among his Reapers, he said unto them, The Lord be with you; and they answered him, The Lord bless thee; that is, so soon as he saw the Laborers that reaped his fields, he began kindly to salute them, and to wish them well: they likewise returned the like answer back again (as an Echo) unto him.

The Angel Gabriel being sent of God unto the Virgin Marie, he said unto her, Luke 1, 28. Hayle, thou that art freely beloved: the Lord is with thee, blessed art thou amongst Weomen. When Christ sent out his Apostles, and gave them Commission to preach to the lost Sheep of the house of Israel, and afterward, appointed seventy Disciples to second their Labors, he willed them to salute the places whether they came, Into whatsoever Citty or Town ye shall come, inquire who is worthy in it, and there abide till ye go thence: and when ye come into an house, salute the same, and first say, Peace be to this house. That which Christ commandeth his Disciples, himself practiseth toward his Disciples; for when he appeared to his Disciples after his resurrection, he said, Peace be unto you. The Apostle writing to the Romaines, spendeth the greatest part of the sixteenth Chapter in Salutations & Commendations sent too and fro among the Saints. Thus he concludeth another of his Epistles, Finally (Brethren) fare ye well: be perfect, be of good comfort, be of one mind, live in peace, and the God of Love and Peace shall be with you: greet one another with an holy kiss; all the Saints salute you. All these examples teach us this as an undoubted truth, that the use of kind and courteous speeches are beseeming the servants of God, and becometh their profession.

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

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

Lastly, to desire the good of others from the heart, is both a fruit of the spirit, and a good sign and testimony to our own selves that we are chosen of God to eternal life. To this purpose the Apostle numbering up many notable fruits of the spirit, maketh mention of Love, Peace, Gentlenesse, Goodness, meekness, Long Suffering. And in another place, he exhorteth them as the elect of God, holy, and beloved, to put on the bowels of mercies, Kindnesse, Humbleness of mind, Meekness, Long-Suffering, Forbearing one another, and forgiving one another. So then, if we shall consider that courteous speeches are tokens of love, remembrances of our affection, fruits of the spirit, and testimonies of our election, we may conclude, that it is the duty of one Church to wish well to another, and of one Christian to speak kindly to another.

We have heard the Doctrine confirmed, but before we come to the uses that arise from hence, it shall not be amiss briefly to answer an Objection or two that may stand in our way, which may seem to restrain and forbid that which here is commanded and allowed. We read in the book of the Kings, that when Ellisha sent his servant Gehazi to the Shunamites house, he bad him if he met any, not to salute him: and if any man saluted him, he should answer him nothing. And when Christ sent out his disciples to preach, he gave them the same charge, and willed them to Salute no man by the way. Where the duty which is here approved, may seem there to be reproved. I answer, the drift and scope of those places is to be considered, and not the bare words to be urged. The intent of the Prophet speaking to his servant, and of Christ to his Disciples, is to enjoin those persons to omit for that time the practice of duties of common courtesy and civility, so far forth as they might stay or any way delay the performance of weightier affairs enjoined unto them. We must therefore understand the meaning of them comparatively, as if it had been said: Rather then you should any way hinder the quick dispatch and speedy practice of that business which is laid upon you, speak to no man in the way. So then, the meaning of the places is not simply and absolutely to forbid men to salute others, but so far to require the omitting of it, as it should be a let and an impediment unto them in doing their duties.

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

First, we learn, that courtesy, with civil, gentle, friendly, & soft speeches, are to be entertained of the servants of God. This is it which Solomon teacheth in sundry places of the Proverbs, A soft answer putteth away wrath, but grievous words stir up anger. And Cha. 25. A Prince is pacified by staying of anger, and a soft tongue breaketh the bones. This is the commandment that the Apostle giveth, Be ye courteous one to another, and tender-hearted. This is the commendation of Gideon, against the rage of the Ephraemites, that were grievously incensed, and sharply set against him; he answered them mildly and gently, and thereby their spirits abated towards him. The like we see in Abigail, when David's wrath was kindled against her husband and household, she pacified him by her loving and lowly answer, so that he blessed God that sent her, and her that counseled him, and her counsel that restrained him from shedding blood. A fire is soonest quenched by water, and anger is soonest appeased by gentleness. Let us plant this in the Garden of our hearts, and learn to give good speeches one to another, and show a friendly Countenance (even to them that wrong us, and abuse us) without any purpose or desire to revenge.

This is a Virtue hard to be found in these days among the sons of men, they cannot speak well one of another. This gentleness that teacheth us to deal courteously toward each other, is thinly sown in the furrows of our hearts. Wherefore, we must know that humanity and courteous dealing are not (as some immagine) excluded from Christians, as if nothing should be in them, but rigor and austerity. Indeed they are to deal roughly and rigorously with willful and wicked men, that are offensive and unruly, but we must be gentle, meek, and lowly toward such as are willing to be enstructed. Hence then it appeareth, that our common forms of salutation are commendable, both practiced by word of mouth, and used in writing, standing upon the warrant of God's word, and example of the faithful. Let us therefore accustom our tongues to civility, to blessing, & wishing all good one to another. This becometh our profession, and witnesseth to all the world, that we are of pure conversation.

Secondly, this Doctrine serveth for reproof of diverse and sundry abuses that are too rife and common among us. It seemeth a light and ridiculous thing to many, to salute, and to be saluted, but it is of great force, and availeth much to the obtaining and getting of good will. It is a point of courtesy and humanity to salute others, and to pray for them. Let no man say these are very small and slender matters to be spoken of, and stood upon. We must acknowledge that our obedience is to be shown even in the least, and not in the greatest matters only. And a true Christian is to be seen and known, when he will yield in the practice of lesser points, and such as are not of greatest importance. Wherefore, seeing every Christian must thus behave himself, it reproveth diverse sorts of men.

First, such as are so strongly possessed, and rankly over-grown with malice and revenge, that they neither will salute such as they meet, nor answer such as salute them. These men are dainty of their speech, and as sparing of their words, as if every word of their mouth were worth a wedge of Gold. Hence it is, that many stand upon terms of their reputation, and look to have others bend unto them; they say, Why should I salute him first? Or wherefore should I begin to speak unto him? Shall I yield myself or bring myself under him to be made his Foot-stool? I will not stoop or bow down: he hath first wronged me, let him therefore first seek to be reconciled: and if I should speak to him, I know he will not answer me, nor look toward me. These are goodly pretences and coulourable shiftings to maintain Hatred, Displeasure, and privy Grudgings one against another, and cause us to pinch courtesy who shall begin to deal courteously one with another. But art thou resolved, that thou wilt not begin first, and as it were break the ye, but wait until another begin to salute thee? Thou must consider that the very Publicans and Sinners do the same, as our Savior teacheth Math. 5, 46, 47. If ye love them which love you, what reward shall ye have? Do not the Publicans even the same? And if ye be friendly to your Brethren only, what singular thing do ye? Do not even the Publicans likewise? Wilt thou not yield and give place first? Be constant, and settled, and immovable in a good thing: but in keeping an old grudge or a new displeasure, a goodman ought not to be stubborn and obstinate to continue therein forever. Doest thou think it a shame and reproach to thee, to change thy mind. Who doth so esteem and judge? Doth God? No, he accounteth it thy greatest honor to yield to that which he commandeth. Do the godly among whom thou livest? No, thou shalt rejoice them, and give good example to other, and and heap coals of fire upon their heads whom thou hast offended, and give a sound testimony of thy unfeigned love to thy brother that hath offended thee. Hath he hurt thee first, and done thee wrong? Be it so: he hath done evil, every man will confess it, no man will deny it, no man can defend it. Do thou good to him again for his evil, and provoke him by thy example, and do that which becometh thee, without looking wherein he faileth.

Let us seek to be like our Heavenly Father, who maketh his Sun to arise upon the evil and good: and sendeth Rain on the just and unjust. It is a common thing in such as are rich and mighty, to pass by the poor, and never or seeldome vouchsafe them a word of their mouth which costeth them nothing. It is a praise and commendation to be honorable, yet humble. A proud heart testified by a scornful eye and a silent tongue, is to be reproved, wheresoever and in whomsoever it be found. On the other side, it is a great encouragement to men of the lower sort, when such as are great and mighty in the world, do kindly salute them, and friendly speak unto them: they are greatly affected at it, they are moved to love them, and stirred up to be cheerful in well doing, when they see they are regarded, and not despised, or accounted base in their eyes, nor respected as their Foot-stool.

Secondly, such as are reproved make an outward show of the performance of this duty, but inwardly are as far, and some-times farther from the right practice of it then the former. These are such as are true Christians in name, but not in deed: in show, but not in substance; in word, but not in heart. These have Charity in their lips, but enmity in their souls. They speak of peace, but they nourish hatred. A man would judge them to be the flower of courtesy, and to have all couplements of humanity in them, and yet nowithstanding, all this is but a mask and vizard to color their hypocrisy. These are a most vile and wicked kind of men, that have sweet and sugared tongues, but malicious and envious hearts, and full of venom. This we see in Joab, who took Abner aside in the Gate to speak with him peaceably, and smote him under the fifth rib, that he died: and likewise he dealt with Amasa, he said to him, Art thou in health my Brother, and took him by the Beard with the right hand, to kiss him: but with the other hand he smote him with the sword, and shed out his bowels to the ground. The like salutation we see in Judas, who had given the multitude that came with swords and staves from the High-Priests and Elders of the people, a Token, saying, Whomsoeuer I shall kiss, that is he, lay hold on him: and forthwith he came to Jesus and said, God save thee Master, and kissed him. Thus he betrayed the son of man with a kiss.

We must have our words and hearts go together, and not one wander and stray from the other. We must not have our words softer then Oil, & hide swords and spears within us. This is cruel and deceitful dealing; this is far from true Christianity; this is far from that plain and simple dealing that ought to be in us. Such men are the most dangerous and pernicious enemies that are, they are hardly known, and therefore hardly avoided. One of these false hearted Brethren, is worse then an hundred open & professed adversaries. A pit which is covered, so that thou canst not see it, is more likely to work thy hurt, and cause thee to fall into it, then that which is manifest to be seen. Let us therefore remember, that our words be always seasoned and accompanied with truth. Let our mouth speak as the heart thinketh; and let us take heed of lying, cogging, cozening, glozing, smoothing, and dissembling, which are the works of the devil, & the fruits of the flesh, and the badges of Hypocrites.

Thirdly, as we have heard that they are to be reproved, that disdain to speak to others; and such as are content to use friendly greetings in word, but their hearts go not with them: so likewise, such are condemned as use unkind and uncourteous speeches; nay foul and unclean, ungodly and profane communication. This the Apostle teacheth, Ephes, 4. Let all bitterness and anger, and wrath, crying, and evil speaking be put away from you, with all maliciousness. Such was the snappish answer of Cain, Am I my Brothers keeper? So for this cause Nabell being a churlish & currish man, is concluded to be a fool and a wicked man.

This uncivil & bitter dealing, is a great sign, and a certain note of an unregenerate and carnal man. Let us beware of all railing & rotten speeches. The mouth is the Messenger of the heart, and from the abundance of the heart, the mouth speaketh. A filthy tongue, argueth a filthy heart: an unbridled tongue, a licentious heart. A poisoned tongue, that casteth out banning and cursing, doth manifest a cursed and corrupt heart. The tongue that raueth and rageth beyond all measure, and belcheth out blasphemies, and vomiteth out pocky and plaguy speech (as it were) the over-charging of a loathsome stomach, doth show (be it spoken with reverence) a pocky and plaguy heart.

It is a shame almost to speak those things, I will not say which these men do in secret, but which they speak openly, publicly, evidently. And yet (alas) how common a thing is it (when men and women are a little heated and provoked) to wish all evil to fall upon the persons of their Brethren and their Cattle; nay sometimes upon their own wives, their own children, their own Servants, their own Cattle, crying out a vengeance on them, a plague of God to come upon them, a Murraine take them, the Devil of hell go with thee, and such like; which come from an uncircumcised mouth, nay from an uncircumcised and unregenerate. Neither, let any allege for the excuse of their cursed and wretched speeches, It is a custom they have gotten, but that they mind and mean no such thing, whatsoever they speak; for first, this is a cursed custom: and a custom in sinning, the greater it is, the worse it is. The more thou doest accustom thy tongue unto it, the harder it is to be left. Our Savior teacheth, that A good man out of the good Treasure of his heart bringeth forth good things: and an evil man out of an evil Treasure bringeth forth evil thing: But I say unto you, that of every idle word that men shall speak, they shall give account thereof at the day of Judgment. If then we must reckon and account at the end of the World and of our life for idle words; what madness is it for us to cast out and disgorge blasphemous, wicked, and cursed speeches, which will bring upon us horrible plagues and heavy punishments to be suffered in hell fire? Hence it is, that Christ saith in the words following, By thy words thou shalt be justified, and by thy words thou shalt be condemned. Here-unto the Apostle James agreeth, Chap. 1. If any man among you seemeth Religious, and refraineth not his tongue, but deceiveth his own heart, this man's Religion is vain. Neither let them say, they think not evil, they mean not as they speak: for this doth not take away the evil, but rather increase it, in as much as they add sin unto sin, hypocrisy to impiety; as it were drunkenness unto thirst. Let such acquaint their hearts with blessiing, not with cursing: and strive against their corruptions which are grown to an head and have gotten a custom in them, remembering the saying of the Prophet, Psal. 109. As he loved Cursing, so shall it come unto him: and as he loved not blessing, so shall it be far from him: as he clothed himself with Cursing like a raiment, so shall it come into his Bowels like water, and like Oil into his Bones. Let us therefore all of us put in practice the precept of the Apostle, Let no corrupt communication proceed out of your mouths, but that which is good, to the use of edifying, that it may minister grace unto the hearers. Where he declareth, that corrupt speech should be to the ear, as unsavory meat to the stomach. A rotten Sheep is known by his bleating, so is an unregenerate heart by his words. Wherefore as the taste abhorreth rotten meat, so should our minds loath and detest rotten and irreverent talk.

Lastly, seeing we are taught to use all gentle and courteous communication, and all loving salutations and well-wishings one toward another; this teacheth us, that we must all diligently study and practice the government of the tongue, to order it aright and in due manner. This is a worthy study, it is an hard study, it is a profitable study. Hence it is, that the Prophet saith, Psal. 34. What man is he that desireth life, and loveth long days for to see good? Keep thy tongue from evil, and thy lips that they speak no guile. To this purpose he speaketh in another Psalm, I thought, I will take heed to my ways, that I sin not with my tongue, I will keep my mouth bridled, while the wicked is in my fight. The difficulty and hardness of this study, the Apostle James signifieth and setteth down, when he calleth the tongue a world of wickedness, and an unruly evil, Chap. 3. The whole nature of Beasts and of Birds, and of creeping things, and things of the Sea, is tamed and hath been tamed by the nature of man: but the tongue can no man tame. The profit of this study, together with the hardness, is noted by the same Apostle in the same Chap. If any man sin not in word, he is a perfect man, and able to bridle all the body.

Now because it is so excellent and difficult a study to guide and govern the tongue aright, we must know, that there is an Art and Science thereof to be learned, and diverse rules and precepts to be observed; that we may know when to speak, and when to hold our peace. There is no Art whatsoever attained unto, without knowledge, practice, and experience. The first lesson that we must learn in this study, is, to crave of God his assisting grace, that may make this labor easy, and the work pleasant unto us: without which, we shall find it impossible to hold in the Raines of our unruly and untamed tongues.

Hence it is that the Prophet saith; Set a watch (ô Lord) before my mouth, and keep the door of my lips: Declaring thereby, that of our selves we are not able to govern our tongues. And again he saith else-where; O Lord, open thou my lips, and my mouth shall show forth thy praise. If God do not open our mouths, we can never order our tongues as we ought. Before we speak, we must diligently consider what we speak, and to what end. The Wiseman telleth us, That he which answereth a matter before he hear it, it is folly and shame to him.

To this purpose the Apostle teacheth us, To be slow to speak, and swift to hear. This virtue appeared notably in Elihu, Job 32. Who waited till Job had spoken, for they were more ancient in years then he. In our speaking, we must be careful that our words be gracious, and seasoned with wisdom, truth, reverence, modesty, meekness, and sobriety, as it were with Salt, which are contrary to the foolish, rotten, and graceless talk that aboundeth in our days; wherein men are grown to be very Beasts, Their Throat is an open Sepulcher, they use their tongues to deceit, the Poison of Asps is under their Lips, their Mouth is full of cursing and bitterness. Nay, the venom and Poison of their tongues, is worse then the poison of Serpents: and yet they would think themselves greatly wronged if they should be charged to be as a Brood of Adders, and a Generation of Vipers. For who knoweth not that the Serpent cannot hurt a man, except he be present to see him and bite him: but such as have not learned to rule the tongue that is unruly, and to govern it from breaking out into ungodly and cursed speaking (which is the Devils Language) do hurt men as well absent as present; as well far off, as near at hand; as much when they are from them, as when they are with them. The holy use of the tongue is the language of Canaan, which we must all covet to speak, that it may be ordered according to the Word and will of GOD. But when the tongue, which is an excellent Member, given unto us of God to praise and glorify his Name, is abused, it is kindled by the fire of Hell; according to the saying of the Apostle James, Chapter 3. The Tongue is Fire; yea, a World of wickedness: so is the Tongue set among our members, that it defileth the whole body, and setteth on fire the course of Nature, and it is set on Fire of Hell. This he setteth forth more at large in the words following, and exhorteth us, that the harder it is to rule the tongue, the more care we should use in the government of it, and apply it to the honor of God, and the good of our Neighbor.

Hence it is, that he reproveth those that one while are blessing, another while are cursing with it, blowing sometimes hot, and sometimes cold, sometimes praying to God, and anon railing at, and reviling their Brethren; There-with (saith he) bless we GOD, even the Father; and therewith curse we Men, which are made after the similitude of GOD: out of one mouth proceedeth blessing and curssing: my Brethren, these things ought not to so to be. Doth a Fountain send forth out of one place sweet Water and Bitter? &c. Let us then use such meekness and moderation in our speech, as that we do not break out into Choller: let our answers be soft and mild, that anger be not kindled, nor increased, nor continued. If any shall revile us, and rage against us, our duty is to bless, and not to rail. This is the Commandment of Christ, I say unto you, love your Enemies, bless them that curse you, do good to them that hate you, and pray for them that hurt you and persecute you, &c. Thus doth the Apostle Peter speak, Love as Brethren: be pitiful, be courteous, not rendering evil for evil, neither rebuke for rebuke: but contrariwise bless, knowing that ye are thereunto called, that ye should be heirs of blessing. If the least occasion of strife and contention arise among men, it cannot be decided; nay, nor heard without such bitter tants & reproaches, as ought not to be, nor to break out among Brethren. We ought to be of a patient Nature, and follow the example of God, who beareth with us all. The Apostle Jude affirmeth, That Michael the Archangel, when he strove against the Devil, and disputed about the body of Moses, durst not blame him with cursed speaking, but said; The Lord rebuke thee. Where we see, that the Arch-angel abstained from all railing, having to do with the Devil, the greatest enemy of God and his people. Be it, that we have to deal with bad men, and such as are notoriouslie evil, yet we must not take liberty to our selves to use reviling speeches, to brawl, and contend, seeing the Angel would not do it, and he would not do it against a worse adversary then we have, or can have any. We must commit revenge unto God, who hath said; Uengeance is mine, I will repay.

Touching Mark mentioned in this place, we have spoken already, and declared out of the Acts of the Apostles, that he was a Jew of the circumcision, and called to be an Evangelist, who also wrote one of the Gospels as he had learned of Peter. It appeareth, that his Parents were well acquainted with the Apostles, and received them into their house; whereby it came to pass, that Mark himself was converted to the Faith, and endued with the gifts of the Holy-Ghost, so that he was chosen to be a Fellow-helper unto them, and travailed with them into diverse partes of the Worlde. True it is, he did at one time forsake Paul in Pamphilia, and shrunk in his shoulders from the trouble: yet notwithstanding this weakness, he ceased not afterward to labor in the preaching and propagation of the Gospel; and albeit Paul would not take him with him into their company, Who went not with them to the work, yet Barnabas took him, and sailed unto Cyprus. He was present with the Apostles at the first and famous Council holden at Jerusalem, and heard the matters debated and disputed among them. We see here in this place, and other places of the Scripture, that he had reconciled himself to Paul, and blotted out the infamy of his backwardness and back-sliding; and therefore he is accepted again among them, so that they gave unto him the right hand of fellowship.

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

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

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

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

Let us come to the uses, and handle them as briefly as we can. First, this serveth to reprove those that do not only passover, but contemn and despise such as any way come behind them. If they see a man weak or feeble, they are so far from helping of him up, that they are ready to disgrace him and cast him down. These are like to them that are described in the Prophet, who, together with Hypocrisy nourish pride in themselves and join unto it contempt to others, Which say, Stand apart, come not near to me, for I am holier then thou. Or like unto the Pharisee mentioned in the Gospel who prayed thus with himself, O God, I thank thee that I am not as other men, extortioners, unjust, adulterers, or even as this Publican. If a man have one of his eyes, or legs weaker then the other, will he reject or neglect it, and not rather look to it, and seek to strengthen it, and cure it? Whē the fire is going out, we are wont not to cast water upon it, but to thro on more Coals, or to bring more Wood to kindle it. When the body is feeble and sickly, we do not use to starve it, or stifle it; but to cherrish it, to diet it, and keep it warm. So ought it to be in the members of Christ's body, when we see any stand at a stay, and as it were begin to pine and languish, we should bring them home into the Sheepefold of Christ: when we see any wounded, we should bind up their wounds, and pour in Oil and Balm to refresh them: we must seek them that are lost, and gather them that are dispiersed. As for those that discourage and discountenance such as are of humble and broken harts, and by their unseasonable severity bring them to despair, let them know, that they are no better then the very Instruments of the Devil, who are hired as Journey-men to do his work, and do usurp the very office of the Devil. He is the accuser, hater, and persecutor of the faithful, but especially he seeketh to undermine the weak, and to swallow them up in the quick sandes of desperation, without help or hope. In this consideration the Apostle moveth the Corinthians to forgive the incestuous person, saying; 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, least Satan should circumvent us, for we are not ignorant of his enterprises. Wherefore, as God hath appointed comfort to his afflicted and contrite servants, so they are justly to be taxed, that show rigor, when they should show mercy, and draw out the sword when they should put it up. Of these merciless men, doth the holy man Job oftentimes complain, who when he lacked and looked for comfort, but could find none; he was as one mocked of his Neighbor, and crieth out (in the extremity of his sorrow) of his friends, Miserable comforters are ye all. Thus it fareth with many of God's dear Children, and our poor Brethren, when as thorough great anguish of soul, and vexation, they call (as Job once did) for comfort, Have pity upon me: have pity upon me (O ye my Friends) for the hand of God hath touched me: yet their acquaintance are strangers unto them, their neighbors have forsaken them, their brethren are removed far from them, and their familiars have forgotten them.

True it is, there is a time of severity and sharpness, and such as are obstinate and intractable, as an untamed Heifer, are to be terrified with sharp handling, that they may be made fear. But, there is a difference to be made between sinner and sinner, and the servants of God must discern aright between Offender and Offender, not judging of all alike, nor dealing with all alike, according to the Doctrine and direction of the Apostle Jude, Have compassion of some, in putting difference: and other save with fear, pulling them out of the fire, &c. This Wisdom we ought all to crave, that we may do things in due season, that we may not purge humors when we should restore Nature; neither yet go about to heal, when we should cut and lance.

The Wiseman to this purpose, hath a worthy saying, Proverbs 25, 11. A word spoken in his place, is like Apples of Gold, with pictures of Silver. Let us not be in the number of such, As with our lies make sad the heart of the righteous, whom the Lord hath not made sad: nor strengthen the hands of the wicked, that he should not return from his wicked way, by promising him life. Let us take heed, that it be not justly and truly spoken of us, which the Prophet chargeth upon the Shepheardes of Israel, The weak have ye not strengthened, the sick have ye not healed: neither have ye bound up the broken, nor brought again that which was driven away, neither have ye sought that which was lost, but with cruelty and with rigor have ye ruled them, &c. God will require an account of us touching his Sheep, and such as we despise, he accounteth and respecteth as most dear and precious in his sight.

Secondly, must we have a respect to the weak? Then we must acknowledge it to be our duty, to cherrish such good things as we see in any of our Brethren, remembering the saying of our Savior, Math. 18, 33. Oughtest not thou also to have had pity on thy fellow-servant, even as I had pity on thee? God doth show mercy and pity upon us; and therefore, if we will be his Children, we must not be unlike our heavenly Father. Such is the state and condition of men, that whethersoeuer we turn us, we cannot but see some of our Brethren feeble and fainting, and ready to sink under the burden; so that they are ready to perish, unless we put under our hand to uphold them. In this respect, so many as are members of the Church, ought to be so many Physicians one to another, that we may be means of curing and comforting one another. We are charged to be keepers of them, to look unto them, and by all good means to tender their good. It is an excellent precept given by the Apostle, Gal. 6, 1, 2. Brethren, if a man be suddenly taken in any offense, ye which are spiritual, restore such one with the spirit of meekness, considering thyself, least thou also be tempted: bear ye one another's burden, and so fulfill the Law of Christ. Where we see the Apostle urgeth us to this duty by putting us in mind of our own infirmity. We so stand today, as that we are ready to fall tomorrow; nay, we continue this hour, that we are ready to give over the next. Yea, such is the mercy of God oftentimes toward such as are weak ones, that when he hath made them once to see their own frailties, he maketh them at the last stronger, and more steadfast in the Faith, then such as seemed to be more forward, and many degrees before them. How weak was Nicodemus? He came to Jesus by night at the first, he had a good desire to be instructed, but he was ignorant in the principles of Religion, he durst not show himself openly to be his Disciple for fear of the Jews.

The like we might say of Joseph of Arimathea, another Disciple of Christ, (but secretly to avoid danger;) notwithstanding God did so bless them both with increase of strength, and the spirit of courage and boldness, that the little light of Grace and spark of Faith that was in them, did so shine and break out into such a flame, that they were not ashamed to profess themselves to be his Disciples: when the rest forsook him, they begged his body of Pilate, they wrapped it in linen clothes, with Myrrh, and Alloes, and sweet Odours, and bestowed the honor of burial upon him. Thus it falleth out oftentimes, that they which are first are last, and the last are first. We know not what storms and Tempestes hang over our own heads, and what perilous times may come upon us: we know not what weakness we shall show in them, howe great the Rebellion of the Flesh will be, and what comfort we shall want our selves. The Prophet pronounceth him Blessed, that judgeth Wisely of the poor, and promiseth that the Lord shall deliver him in the time of trouble. If we have any feeling of this happiness, or have any Faith in our hearts touching this promise, let us make it manifest, by seeking the good of our weak Brethren. It is an hiddeous and horrible cruelty and out-rage by our want of mercy, and of feeling their infirmities, to hinder the salvation of any one for whom Christ died.

Hence it is that the Apostle saith, Rom. 15, 2, 3. Let every man please his Neighbor, in that which is good, to edification: for Christ also would not please himself, but as it is Written, The rebukes of them that rebuked thee, fell on me. It cost a great price to Redeem a soul, and to bring it from Death to Life; from Hell to Heaven; and therefore, we must use all means (wherewith the Lord shall enable us) to comfort such as are Comfortlesse, by the Comfort where-with we our selves are comforted of God. There is no Man but desireth to find Peace and Comfort in him-self. What is this life of ours without it? If a man should live many thousand years upon the face of the earth, and have experience of nothing but sorrow, anguish, misery, and vexation of Spirit, so that he could feel no quietness, no rest, no consolation, no tranquility in these days of his Pilgrimage: would he not desire to be out of such a life, and prefer death before it? Do we then wish for peace? And would we find comfort? The greatest comfort in the World that can come unto us, and refresh and cheer up our Souls, is to win and save Souls. Blessed are we, if we have been Instruments to gain but one Soul unto God. It is the greatest gain; it is the best Traffique; it is the sweetest Marchandize. It shall be said unto us in the last day; Thou good and faithful Servant, well done: thou hast been faithful over little, I will make thee Ruler over much, enter into thy Masters joy. Let us set this before our eyes, and consider before hand the price of the reward, when the time of refreshing shall come from the presence of the Lord.

Lastly, seeing God hath such a care of them that are weak, that he would not have them cut off, but cared for of all men: this ought to serve as a notable encouragement unto them, to labor to grow in Grace, and to increase more and more, that they may proceed from strength to strength, and so come to a perfect man in Christ Jesus. True it is, there are degrees of Faith, all have not one measure of Grace; and yet the least measure, if it be but as a grain of Mustard-seed, is of power to save our Souls. If there be wrought in us by the sanctifying Spirit of God, the beginnings and seeds of Faith; to wit, an humbling of our selves under the burden of our sins, an acknowledgement and feeling that we stand in need of Christ, an hungering and longing desire to be made partaker of Christ and all his merrits, and a flying to the Throne of Grace from the sentence of the Law, troubling the conscience, trembling under the same: if these preparations (as it it were ploughings up of the furrows of our hearts) be found in us, God will not cast us away, but make this weak measure of Grace to be effectual to salvation. This is a sweet comfort to all saint hearts, that are every foot like to sink down, and as it were to give up the Ghost. This ought to be a forcible means to work thankfulness in them, when in the examination of their hearts, they shall find the least measure of Grace settled in them, and know their merciful Father willing to acknowledge it, to accept it, and to reward it. Not that we should flatter our selves in our wants, or content our selves in our weakness, to stand always at one stay: but hereby to be brought forward in well-doing, and to run the race with all cheerfulness that is set before us.

This a notable sign of a true and sincere heart, when we feel our strength to come every day unto us, and an access to be added to our former course. For if we desire to be better and better, and deal as men that run in a race, who stand not still in the mid-way, but press with might and main to the mark: this is an infallible note of a sincere heart. This is it which the Apostle testifieth. Phil. 3, 14, 15. Brethren, I count not myself, that I have attained to it, but one thing I do: I forget that which is behind, and endeavor myself unto that which is before, And follow hard toward the mark, for the prize of the high calling of God in Christ Jesus. It is the goodness of God to accept the small measure of Faith that we bring unto him. This granteth not liberty unto us to do nothing, to stir neither hand nor foot, or to content our selves that we go not backward. For we must all know and understand, that the beginnings of grace are deceitful and counterfeit, unless there be a growth and increase.

The kingdom of Heaven is like to a grain of Mustard seed, which at the first is so small and little, that it is scarce discerned, but after that it is cast into the ground of a prepared and purified heart, it rooteth deeply, it groweth speedily, it spreadeth exceedingly. It is like unto Leaven, which a woman taketh and hideth in three pecks of Meale, till all be Leauened. The Master delivering his Talents unto his servants that he had called, saith unto them, Occupy until I come; he doth not bid them hide them in the earth, Luke 19, 13. Hereunto cometh the exhortation that Paul giveth unto Timothy, who had greatly profited in godliness, and was brought up in the understanding of the holy Scriptures from a child, Chapter. 1. I put thee in remembrance that thou stir up the gift of God which is thee, by the putting on of mine hands. The word is a borrowed speech from the fire, which must be evermore kindled and kept with a new supply from going out. If a man see his Corn that is in the field stand at a stay, and not shoot forward, he conceiveth little hope of any plentiful Harvest. If we set a Scholar to School, and he always continue in the same form, and never come forth in his learning, we will by and by conjecture, he will prove a Dunce. Or if we see a Child that doth not grow in strength and stature, we use to say; he will never be a tall man; he will never be but a Dwarfe. So is it with all those that have had the plough of God's word brought in among them, and the ground of their hearts sowed with the precious and immortal seed of the word, and their hearts moistened with a gracious rain, as it were the shower upon the herbs, and yet continue dry and barren without any fruit; it is to be feared, that they will shortly fall back and wither away. If we have been brought up in the School of Christ, and have heard the Lecture of the Law and Prophets; nay, of Christ and his Apostles read unto us, and often sounding in our ears, and yet find no access of knowledge or increase of obedience, we may look every day to be thrust out of this School; yea, to see the School dissolved and turned to another use. If we have had both Milk and Meat brought unto us, and placed at the Table of the Lord full fraught with all delicates, And yet neither as New-borne Babes desire that sincere Milk of the word that we may grow thereby: nor yet know that strong meat belongeth to them that are of age, that in the end we may all meet together unto a perfect Man, and unto the measure of the age of the fullness of Christ, certainly we shall always remain as Children, wavering, and carried about with every wind of Doctrine by the deceit of men, and with craftiness, whereby they lay in wait to deceive. But if we feel the weakness of our Faith, and the rest of the Graces of God's Spirit, and unfeignedly desire the increase and supply of them, he will fulfill our desire, and we shall know to our endless comfort, that our desire is not in vain: yea, to feel the weakness of Grace, is of Grace; to see the weakness of Faith, is of Faith; and that which is yet more, he accepteth the desire to believe in Christ, as Faith it self; the desire to repent from dead works, as repentance it self: the desire to be reconciled to God, as reconciliation it self. They are pronounced Blessed, that hunger and thirst after righteousness, because they shall be satisfied. Whosoever is a thirst, hath promise made unto him, That he shall have the Well of the Water of life freely given. We know by a natural feeling what hunger and thirst is, and when we are hungry, when thirsty; and when not. Properly we are hungry, when we are empty, and thereby wax faint and feeble, and finding both our emptiness and weakness, desire meat to satisfy and content us. Properly we are thirsty, when we feel a drouth or dryness in us, and desire some drink to refresh us. In like manner, and by good proportion, they are said to hunger and thirst after righteousness, that feel they want it, and would fain have it. If we feel our selves to be out of Christ, and do long after the blood of Christ to be redeemed with it, and to be justified by it, then we truly do hunger after Christ. Thus much touching this Doctrine, which ariseth only by comparing this Salutation with other Scriptures.

In these words also by conference of other places, ariseth a good instruction to us that profess the Gospel of Christ Jesus. For this is he of whom he was forsaken, as he showeth, 2. Tim. 4, 10. Demas hath forsaken me, &c. He is called in this place a fellow-helper of Paul, yet the vanity of this world drew him back, being overcome with the toil and trouble that accompanied the professors of the truth, and the preachers thereof. He doth not mean that he had clean renounced the Gospel, and was become a back-slider and cut off from the Church as a rotten member, but he shrunk back for his advantage, or because he was loath to suffer adversity with the people of God: as it he should have said, he preferred the love of the world before the love of God. But whether ever he recovered himself or not, and renounced the world which he overmuch loved, we have not so full and fair a warrant, as we have for Mark: seeing Paul endeth with forsaking of him, and the Scripture leaveth him in the embracing of this present evil world, so that his repentance is uncertain unto us. Behold here, how this man is set as upon a Stage or Scaffold, a and mark of infamy branded upon him forever, so long as the world shall continue, and the name of Christ Jesus shall be preached, because he withdrew himself from the pains and publishing of the Gospel, and from the company of Paul, waxing dainty and delicate, loving his own ease and pleasure too much. From hence we learn, that many which seem faithful and forward in the profession, do afterward fall back and give over. Such as seemed to have life in them, are become dead: such as seemed to have heat in them, are stark cold: such as did run a great pace, and led the way to others, do now some of them stand still, many run back-ward, and others do wander out of the way, and others hinder those that would enter into the right way. These first give their names to Christ, and afterward shake hands with the world, and embrace the friendship thereof. We see this truth verified unto us by sundry examples and lamentable experience of all times. Judas was chosen to be one of the twelve Apostles, yet he fell away dangerously and desperately, he became a Traitor and a Devil, according to the saying of our Savior, Have not I chosen you twelve, and one of you is a Devil? To this purpose the Apostle John describeth such back-sliders, Chap. 2. They went out from us, but they were not of us, for if they had been of us, they should have continued with us. Hereunto cometh the Parable propounded by Christ, Math. 21, 28. A certain man had two sons, and came to the elder, and said; Son, go and work today in my Vineyard: but he answered and said, I will not: yet afterward he repented himself and went. Then came he to the second, and said, likewise, and he answered, I will sir, yet he went not. He seemed forward, but he hung back: he promised much, but he performed nothing at all. The like we might say of the rich man, he came unto Christ, and said unto him, Good master, what good thing shall I do, that I may have eternal life? yet when he was tried, he went away sorrowful, and his good beginnings were as the morning dew, verifying that which is spoken in the same Chapter Many that are first shall be last, and the last shall be first.

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

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

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

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

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

Thirdly, seeing many begin well, that are as a morning Cloude which is quickly scattered, and therefore do not continue; we learn, not to be offended when we see any or many faint or fall away, nor to be discomforted whē we have examples before our eyes of those that have professed the saith, and been thought zealous above many others, who now are fallen into a deep, or rather a dead sleep, that no life of God's spirit appeareth to be in them. Thus it hath always been in the Church, thus it is at this present, & thus it will be hereafter. When Samaria had received the Gospel, Simon Magus himself believed also, and was baptized, and continued with Phillip, & wondered when he saw the signs and great Miracles which were done: yet notwithstanding this embracing of the faith, was but as the flash of Lightning, which suddenly appeareth, and presently vanisheth, as appeareth by his offering of money to buy the Graces of the Spirit, and by the answer of Peter, denouncing an horrible curse against him, renouncing him for having any part or fellowship in that business, discovering the hypocrisy of his heart, and manifesting to all men that he was in the gall of bitterness, and in the bond of iniquity.

The like we might say of Hymenens, Phyletus, and Alexander, mentioned by Paul in his Epistles to Timothy; they were counted famous, and esteemed as Pillers of the Church, yet they fell to renounce everlasting salvation, which was purchased for us by our Lord Jesus Christ. Let us all hereby be wise and warned, and take heed that we build not upon men, least the foundation sinking and shrinking down, we fall and perish with it. True it is, they shall greatly be punished, that lay a stumbling-block before others, & give occasion unto them to fall & to depart from the faith; yea, it were better that a Mill-stone were hanged about their neck, and they drowned in the sea, then one of the members of Christ be offended. Woe therefore shall be to those that give a scandal to the Church; yet such as follow them, and forsake the fellowship of the Saints, through their evil example, cannot be excused.

Wilt thou refuse thy Corn, because thou seest much Chaff and Trash mingled with it? No man must forsake the Church, because he seeth offenses to arise in it, every man must labor with himself to be good Corn, and then the Chaff shall hurt us nothing at all. And albeit we see some fall away and make a separation every day, the Church looseth nothing, but is made more pure and perfect, even as it hindereth not, nor hurteth the Wheat, that the Tares wither away. When we behold those that were chief men, & reputed as Angels in comparison of others, to fall as Lightning from Heaven, let us not be dismayed or discomforted thereby, though men turn as the wind and the Weather-cock, let us stand fast, and build upon the rock that can never be shaken. Albeit we may point out thousands on the one side, and ten thousand on the other side, let us not fear the falling of the Church, which standeth upon a sure and certain foundation. Thus doth the Apostle comfort God's people, when sundry made Shipwracke of their faith, and fell into Apostasy, The foundation of God remaineth sure, and hath this seal, The Lord knoweth who are his.

If men show their frailty, and be as a Reede shaken with the wind, it is no marvel nor new thing, we rest not upon them, we build not our Faith upon our Teachers that have been the means of our conversion: so that if they should revolt and renounce the doctrine that they have preached, we must not go with them, nor follow after them. Indeed we should be grieved to see those that seemed forward, to turn clean backward; and as we ought to rejoice to see the Church of God increased, so it cannot but trouble us, to have it diminished: notwithstanding, this must be our comfort, that God will maintain his Church, and keep all those safe and sure which he hath chosen to himself. As for others that are unconstant and give over, they were never true believers, but Hypocrites, which here are for a season mingled together, until the time of separation. But the gifts of God bestowed upon his people (whose salvation is surely laid up with him) are without repentance. Our Savior handleth this point at large, John 6, and 10. All that the Father giveth me shall come to me: and him that cometh too me I cast not away. And again in another place, I give unto my sheep eternal life, and they shall never perish, neither shall any pluck them out of mine hand; my Father which gave them me, is greater then all, and none is able to take them out of my Fathers hand. So then, whensoever any among them that were judged most forward and upholders of others, give back and become unbelievers, we must not by and by dream that the Church of God falleth, he will always have a people to call upon him, and worship him, so long as the Sun and Moon endureth, from generation to generation. The Church is grounded upon God, and upon no condition of man. Our salvation is settled upon the election of God, and founded upon his unchangeable decree which can never be altered or disappointed.

Fourthly, seeing the Church hath always had back-sliders, we learn hereby to beware of all allurements and enticements, that may be means to draw us back from the truth which we have embraced. Demas (of whom mention is made in this place) had been in good account, he hath an excellent witness even of Saint Paul's mouh to be an helper to the truth. Is it a small commendation to be called the fellow of such an Apostle? Is it a little matter to be set up in the midst of the house of God, as a burning Lamp, or a shining Candle, to give light to others in the Church? yet after all this estimation that was had of him, he loved the world better then the word.

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

Fifthly, seeing we are ready to revolt and slack our peace that we have run toward the mark that is set before us, let no man be secure and careless, or presume too much upon his own strength, as though it were impossible for him to fall: but let every man grow circumspect, and beware of Carnal security. Hence it is, that the Apostle Paul, mentioning sundry judgments that fell upon the Israelites for their sins and offenses, gathereth this Exhortation; wherefore Let him that thinketh he standeth, take heed least he fall. They had the use of the Sacraments, and other pledges of God's favor, yet they could not privilege them, or defend them from the punishments that God brought upon them. Let no man therefore trust too much to the zeal of one or two yeaers, but persevere to the end, and know he must be faithful unto the last gasp. God hath not hired us for a season, to labor in his service for a day, or a month, or a year, neither giveth us leave to depart at a time appointed, nor maketh us a Certificat under his hand, that we are at liberty to serve another: but we must all know, that there is one condition of worshipping him; to wit, that we dedicate both our Soul and Body, both our life and death, both our beginning and ending unto him.

What did it profit Lots Wife to go out of Sodom, commanded by the Angel, and accompanied by her Husband, in as much as she looked back, and was turned into a pillar of Salt? What profit was it to the Israelites to depart out of Egypt, and to pass over the Red Sea; seeing afterward they fell to murmuring in the Wilderness, and were destroyed of the Destroyer? What gain, or what good was it to Jehu, to slay the Priests of Baal with the sword, and to be zealous for the execution of the judgments of the Lord, to deface the Image, and to throw down the house of Baal, and to make a Iakes of it forever, seeing he departed not from the sins of Jeroboam, and regarded not to walk in the Law of the Lord God of Israel, but worshipped the Golden Calves that were in Dan and Bethel? It were as good never to begin, as not to continue unto the end. When we have once given our Names to Christ, and tasted of the good word of God, and see many men come far behind us, we flatter our selves in an opinion of our sure standing; we are ready to say: If all the world should turn to be back-sliders and Apostates, yet we would never slide away. But let us take heed we be not deceived, for God will not be mocked. It is a worthy saying of the Prophet Ezekiel, Chap. 18, 24. If a Righteous Man turn away from his righteousness, & commit iniquity, and do according to all the abominations that the wicked man doth, shall he live? All his righteousness that he hath done, shall not be mentioned: but in his transgression that he hath committed, and in his sin that he hath sinned, in them shall he die. It is not enough to purpose well, it is not enough to begin well, it is not enough to proceed well; it is required of us to persevere well, and to continue in a constant and settled course unto the end.

If a man continue unto his latter days, and then give over, all is gone, all is lost, all is in vain. If a Child that is set to School, do go lustily forward in his Learning a long time, and afterward prove an idle boy, and one that will take no pains, he will never prove Learned, nor is ever like to come to any preferment. If a man begin to build an house, and have laid a good foundation, it is never the better, unless the work be brought to an end and perfection. He that runneth in a race, though he set out never so swiftly, and have passed a great part of the way never so resolutely, yet if he stay in his course, and hold not on to the end, he receiveth not the prize, he obtaineth not the reward. He that is Valiant and Couragious in the beginning of the fight, never winneth the field, nor getteth the Victory, unless he continue to the end of the battle. We are taught and trained up in God's School, we are partes of the building of his house, and as lively stones fitted to make an holy Temple unto him: we all run in a Race, and prove Maisteries: We are the Lord's Soldiers to fight hand to hand against Sin, the World, and the Devil: let us therefore hold out till we come to the mark, and receive the ende of our Faith, even the Salvation of our souls.

Saul began well, but he declined, and in the end became an open persecutor. Joash behaved himself uprightly all the days of Jehoiadah, and repaired the house of the Lord; but after his death, he fell to Idolatry, he left the house of the Lord God of his Fathers, and he served Groues and Idols; so that wrath came upon Judah and Jerusalem, because of this trespass. The Israelites that would have returned into Egypt, died in the Wilderness. It shall not be needful to heap up mo examples; we have too many such stumbling blocks lying in our way, and set before our eyes; let us take heed by their falls, and learn Wisdom by their foolishness: and constancy by their inconstancy.

Lastly, seeing many slide back, that have seemed forward men, and of great and eminent note above others: it is our duty (in regard of the small strength, and the little power of our own Nature, to pray heartily and earnestly unto God, not to lead us into temptation, nor to take away his holy spirit from us, but that he would stay us up by his grace. We must entreat at the hands of God for our continuance, as well as for our first conversion. For, as the opening of the heart, and the beginning of our regeneration and new birth, is of Grace; so we proceed in the midde way, and persevere unto the end, not by our selves, or anything in us, but by the same grace and goodness of God, who worketh in us both the will and the deed. Hence it is that the Prophet prayeth unto God, To restore unto him the joy of his salvation, and to establish him with his free Spirit. And in another place he prayeth to the Lord, who had kept him in his youth, that he also would be his keeper in his old age, when his head was hoary, and hairs gray; Cast me not off in the time of age, forsake me not when my strength faileth: ô God, thou hast taught me from my youth, even until now: therefore will I tell of thy wondrous works; yea, even unto mine old age and gray head, ô God, forsake me not, until I have declared thine Arm unto this Generation, &c. The Prophet knew well enough his proneness and inclination to go back, and that it is at easy to fall through dotage as noneage, and by the weakness and coldness of old age, as by the lusts and frailty of youth. Yea, we see many that have held a good course a long time, and dedicated their young years, as it were bringing their first fruits to God, who notwithstanding have turned out of the way when they have been going out of the World. Even as it falleth out sometimes, that such as have failed safely in the wide Sea, and kept an upright course, that they have escaped the dangers of storms, and tempests, and Rocks, and quick-sandes, have notwithstanding been cast away in the very Haven, through negligence and security, and want of heed taking: so is it with many, that have stood out in dangerous times when the Winds have blown, and persecutions have been hot, who in calm weather and peaceable times, in their latter times have suffered shipwreck, and have dashed the Barkes of their Souls against the vain-pleasures and vanities of this World, which drown Men in perdition and destruction.

Hence it is, that the Apostle writing to the Thessalonians, prayeth unto God for them in this manner; Now the very GOD of peace sanctify you throughout, and I pray God that your whole Spirit, and Soul, and Body, may be kept blameless unto the coming of our Lord Jesus Christ. He saw they had need of God's gracious assistance, even unto the last breath of their body to uphold them, and to keep them in his fear. Let us therefore remember what the Prophet speaketh of those that are truly regenerate, Psalm 92, 12, 13, 14. The righteous shall flourish like a Palme Tree, and shall grow like a Caedar in Lebanon: such as be planted in the House of the Lord, shall flourish in the Courts of our God, they shall still bring forth Fruit in their age, they shall be fat and flourishing. If we be in the number of these men described in this place, always fruitful in good things, and never barren of heavenly graces, we shall be assured, that we shall never be removed. Trees (as we see by experience) grow barren when they grow old: but such as are planted in the House of God, must be most fruitful in their age. But with many it is clean contrary: the more old in age, the more old in sin, and sapped in all sorts of wickedness.

This is a searefull sign and prognosticate of a final Apostasy, when our ending is not answerable to our beginning. But here some man may say, Can the faithful fall away forever? Can they loose their Faith altogether? I answer, such as live in the Church, and seem to themselves and to others to have faith, may fall away: but such as have the faith of God's elect, can never fall away, God doth stablish them in Christ, 2 Cor. 1, 12. And they are kept by the power of God through faith unto salvation. 1. Pet. 1, 4. So that our life is hid with Christ in God, Col. 3, 3. The gifts and calling of God are without repentance: and he that hath begun this good work in us, will also finish and perfect it until the day of Jesus Christ. Phil. 1. 6. We are persawaded, that neither life, nor death, nor Devil, nor any means whatsoever, shall be able to separate us from the love of God. Notwithstanding, we must beware of carnal security, least these gifts of God be weakened and diminished in us; for albeit they cannot die, yet they may decay and decrease; and we may fall, though not fall away; and our Faith may be less, though not utterly lost. Christ Jesus hath somewhat against the Angel of the Church of Ephesus, because he had left his first love. He was not finally fallen from Grace, but is highly praised for his patience and perseverance, but is charged to have slacked his course, and to have cooled his zeal; and therefore, he is not said to have lost his Love, but to have left his first Love, so that they were not so earnest, so servant, and so zealous as they were at their first Conversion. We have therefore continual need to be often in prayer, that we may ever-more increase in heavenly Graces, and be preserved by the power of God, that we be not overcome by the power and subtlety of Satan, who desireth nothing more then our Destruction; nothing less, then our good and salvation.

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

Let us come to the Interpretation of the Words, and search out the meaning of them by other places of Scripture. Wherein we are to consider what is meant by grace: why it is called [ The Grace of our Lord Jesus; ] why he is called [ A Lord. ] why [ Our Lord, ] what is meant by [ Spirit, ] what is meant by [ your Spirit, ] and lastly, what is meant by this word [ Amen. ] First, touching [ Grace ] (whereof we have spoken before, Verse 3.) we must understand, that there is a twofold Grace mentioned in the word of God; One, which maketh a man gracious and acceptable to God, which is the free favor and love of God, whereby he is well pleased, and exceedingly contented with his elect in Christ his beloved son: which is in God himself, and in no Creature whatsoever, either Saint or Angel. The other, is Grace freely given to men, both common to the elect and Reprobate, or proper to the elect only, which are supernatural and saving graces. The former, is called the first Grace, which is no inharent quality in us, but an essential property in God, and the cause of all graces in us, and the Fountain of all benefits that flow unto us. Thus it is taken in many places, as Rom. 1, 7. and 3, 24. and 4, 16. and 11, 6. The latter, is called the second Grace, because it is derived from the former, as we see 1. John 1, 16. and 1. Pet. 1, 14. and 5, 10. and 2. Pet. 3, 18. Now in this place, I understand it of the favor and Love of GOD, with the which he began his Epistle before, and with which here he closeth it up, ending even as he made his entrance.

Secondly, he calleth this [ The Grace of our Lord Jesus Christ ] for two Causes; first, because he is the fountain of it, he is as the Well-spring, we have it not of our selves, we have it from him, according to that which the Evangelist John setteth down, Of his fullness we have all received, and Grace for Grace. Secondly, it is called [ the Grace of Christ, ] not of God the father, not of God the Holy-Ghost, but of Jesus Christ our Lord, because he is the means, or as the Cunduit-pipe, whereby he it is brought and conveyed unto us; Thus the same Evangelist speaketh in the words following; The Law was given by Moses, but Grace and Truth came by Jesus Christ. He it is that is the Mediation and Propitiation for our sins, he hath purchased the favor of God, he hath wrought reconciliation for us, so that through him we are accepted of God the Father, and beloved in his beloved, Ephe. 1. 6.

Thirdly, we must consider the Title given to Christ Jesus, he is called a Lord or Ruler, and that in many respects: First, by creation, in that he made us of nothing when we had no being, For all things were made by him, and without him was nothing made that was made. Secondly, by right of Inheritance, For he is made Heir of all things. Thirdly, by right of Dominion, for he hath Dominion over all things, and over us also; so that he ruleth, preserveth, and keepeth us as his own to eternal life, being bought with his most preciour blood. None of them can be lost that are committed unto him, neither can any pluck them out of his hands. All things are put under his feet, and subject unto him.

Fourthly, he is said to be our Lord; he is not only a Lord, having right and might granted unto him over others, but hees called our Lord. First, because the Father gave him a people and chosen Generation, over whom he should rule. So then, by reason of this donation appointed unto him before all worlds, he is truly called our Lord. Secondly, in regard of the work of redemption which he hath wrought for us, he alone hath paid the ransom for us, and delivered us from the power of the Devil: so that he hath the greatest right of possession in us. Lastly, we are thereby put in mind, that we ought so to believe in Christ our Lord, that we put our trust and confidence in him, and that we rest thoroughly persuaded, that by him we are thoroughly freed and delivered from all evil. It is not enough for us, or sufficient to salvation, to believe Christ Jesus to be a Lord, but we must believe him to be our Lord. For we all know and believe that the Devil is a Lord, and ruleth in the hearts of the Children of disobedience; he is the God of this. World, and a Prince that beareth great sway: but we do neither know nor believe him to be our Lord, as we believe Christ Jesus to be the Lord of us all.

Fifthly, he addeth [ With your Spirit. ] He craveth this Grace to be with his Spirit: whereby he meaneth as much, as if he had said with you; one part of man being named for the whole, the more principal part being put for the whole person. For man consisteth of two essential parts, of Soul and Body. True it is, the Apostle Paul doth sometimes devide man into three partes; the Spirit, the Soul, the Body; as when he prayeth for the Thessalonians; That their whole Spirit, and Soul, and Body, should be kept blameless unto the coming of our Lord Jesus Christ. By the Spirit, he understandeth the mind, reason, or understanding, which else-where he calleth the Spirit of your mind. This is nothing else but a faculty of the reasonable soul, which is seen, in invention and judgment. By the the Soul, he understandeth the inferior faculties and powers, as the will, and affections: both which followeth the body, which is the Instrument whereby the Spirit and Soul do work. By the Spirit in this place, is not meant only the mind, or only the Soul, but the whole man is to be understood; as it is expounded Phil. 4. 23. The Grace of our Lord Jesus Christ be with you all. And Col. 4, 18. Grace be with you: yet he nameth the spirit, because it is the principal subject and seat of grace.

Sixthly, the Apostle proceedeth and saith [ Your spirit, ] he speaketh not to Philemon alone, saying, [ With thy Spirit; ] but he enlargeth his heart, and saith [ With your Spirit, ] as speaking to many. Whereby we are to understand those to whom this Epistle is written and delivered, to wit; chiefly to Philemon, whose Title it beareth, and to Apphia his wife, to Archippus the Minister, and to the Church that was in his house, to all these he wisheth the Grace of Christ.

Lastly, he endeth with the word [ Amen, ] which is as much as even so, or so be it, or so it shall be. Indeed it is no part of the former prayer, but it betokeneth and signifieth two things; First, an hearty desire, whereby we wish that we may be heard, and that God would answer unto our requests. Secondly, the certainty of our confidence, and the confirmation of our Faith, whereby we trust that we shall be heard. It is an Hebrew word retained by the Apostles in their Epistles, and in other places, wherewith we are taught to conclude our Prayers withal, by Christ our Savior. It is added, to show that we should come with boldness, and believe that we shall obtain, trusting in the truth of God's promises.

Having thus laid open the sense and meaning of the words in this last Verse, it shall not be amiss to speak some-what of the words following, which are the subscription and under-writing of this Epistle, in these words:

It is most likely, that this Epistle was written and sent at one and the same time, with that entitled to the Colossians, both because the same persons are named in both the Epistles, the same persons writing, and the same persons sending salutations to others; and both of them in the Post-script, are said to be sent by Onesimus, as it were by a Carrier; only herein resteth the difference, that this Epistle was delivered to Onesimus alone, to be carried to Philemon a private man; but the other was conveyed by Tychicus and Onesimus, to the whole Church of the Colossians, whereof Philemon and his Family were but one part. But touching this subscription, as also others in other Epistles, we must understand that they were added by men, and are no part of the Cannonicall Scripture, which is the rule of our faith, & to which we must yield, without all contention or contradiction; and from which, we cannot appeal without intolerable injury to the spirit of God. For, howsoever diverse of these Post-scripts may be true, yet it is very plain and evident, that some of them are false, and many of them very uncertain. Of this sort, is the former Epistle to the Corinthians, which is said to be written from Philippi, and likewise to be sent by Stephanas and Fortunatus, &c. where two things are avouched, and both of them seem to be false. For first, it appeareth that he was not then ar Phillippi a chief Citty in Macedonia, that is in Europe, but at Ephesus which is in Asia. Secondly, it may be gathered, that it was sent by the hands of Timothy and Erastus, partly out of that Epistle, and partly out of the Acts of the Apostles. The like we may say of the Post-script of the latter Epistle; of both the Epistles to the Thessalonians, of both the Epistles to Timothy, of that to Titus, and others. And as we show that these Post-scripts, whether true or false, were not written by the Apostles, but by some other men after their days, for the most part either unlearned, or not so well advised: so we might affirm and confirm the same touching the Inscriptions or titles prefixed and set before the Epistles of Paul, James, and the rest.

For first, both the inscriptions and subscriptions, are variably set down in Copies, that there can no certainty be gathered out of them, which of them should stand as Authentical. Secondly, some of them have both strange and unfit Titles; as when the seven Epistles, written by James, Peter John, and Jude; are called sometimes Canonical; and sometimes Catholic Epistles: which are Names not found in the Scriptures, and seeming derogatory to the rest of the Epistles, as though none were Canonical but they. Thus much shall serve and suffice to give warning, both touching Inscriptions and Subscriptions, both which are of one stamp, and no part of the pure word of God: whereof more might be spoken, if it were either necessary, or profitable, or expedient.

The next point, according to the order observed in the former words, is to point out such observations as might be enlarged and amplified for our instruction. First of all, we see here, that as in the entrance of the Epistle, and as it were at their first meeting, he wished unto him the Grace of Christ, so he doth in the farewell and departing: thereby teaching, that nothing is better or more to be desired then his Grace: that all our Salutations and Farewels, should be grounded in his Grace: this must be the beginning and the ending of all our talk and communication.

Secondly, when the Son of God is called Jesus, we observe again that he is a perfect and absolute Savior, the alone Savior, inasmuch as the work of our Salvation and Redemption is wholly and only wrought out by him, and no part left unfinished, and reserved for any Creature in heaven or in earth: For among Men there is no other Name given under Heaven, whereby we may be saved, but by the name of Jesus. And the Apostle saith. Heb. 7. He is able perfectly to save them that come unto God by him, seeing he ever liveth to make intercession for them. Let us learn by this Name, given to the Son by the Father, and brought from Heaven by an Angel, that in our selves we are as lost Sheep, and going astray. We are wretched Sinners, lying under the heavy wrath of God; he came to seek and to save that which is lost. We are Prisoners, he came to set us at liberty; we are wounded, he came to cure us; we are dead, he came to restore and revive us. No man can truly and with a feeling heart say, Christ is my Savior, unless he find, that without him he is utterly lost and cast away. Again, this is a wonderful comfort to our hearts, that being shut up under sin and condemnation, the Lord had mercy upon us, and made an everlasting Covenant of Grace with us, that his own Son shall be our Redeemer. Hence it is that the Angels Who desire to look into the Mysteries of the Gospel, so greatly rejoiced when Christ was borne, and themselves sent to publish the glad tidings thereof. Luke 2. Behold, I bring you tidings of great joy that shall be to all the people; that unto you is borne in the Citty of David a Savior, which is Christ the Lord. If these blessed Spirits be thus affected at the birth of Christ, who came not to be a Savior and Redeemer unto them, because they did want the benefit of Redemption: how much more ought we to rejoice whom this glorious work doth chiefly concern; yea so much, that if we wanted this Savior, it had been better with the Beasts of the field, and the creeping things of the Earth, and the Fishes of the Sea, and the Fowls of the Air, then with us, with us (I say) that were fallen from him. For the end of the unreasonable Creature, is the ende of his woe; but the death of man without a Mediator, is the beginning of woe.

Thirdly, the Son of God is called Christ, which signifieth as much as anointed. In the time of the Old Testament, three sorts of men were anointed with Material Oil; Kings, Prophets, and Priests. This Legal annointing, was a Type and Figure of the annointing of Christ let is, who was set apart from all Eternity, to do the Office of a Media our beetweene GOD and Man, and had the fullness of the Spirit poured into his Man-hoode; and therefore he is a King, to gather and govern his Church; a Prophet, to reveal and teach the will of his Father; a Priest, to make satisfaction and intercession for the sins of his people. From nence we learn, that when we are baptized into Christ, and are called to the profession of the Gospel, we are after a sort consecrated and set apart to be spiritual Kings, spiritual Prophets, and spiritual Priests: we have the same Oil of gladness, not indeed as he hath it which is without measure, but a small pittance of it, and a little measure, whereby we are called Christians of Christ; that is, men anointed with the Oil wherewith Christ himself was anointed, albeit in a far inferior degree. This the Apostle John setteth down, The annointing, which ye received of him, dwelleth in you, &c. and that same annointing teacheth you all things. Everyone pleaseth himself in the title of a Christian, all men challenge the name of Christians as their proper right, and would cry out of extreme wrong, to be denied a portion in this honor: but ask them what Christ signifieth, and how themselves become Christians, they are able to answer nothing at all. But let us take heed we do not deceive out own hearts, and flatter our selves in a bare title, when the truth of the thing doth not belong unto us. If a poor simple Beggar that hath nothing but rags and rents to brag and boast himself off, should foolishly persuade himsefe he were a King, and Monarch of the world, could this vain opinion any whit avail him, or minister any comfort unto him? In like manner, if we delight to be called Christians, and yet want the annointing of Christ, we are as far from being true Christians, as the former beggar is from being a Prince of the earth. Wherefore, if we will have the thing, with the name, and the truth, with the title, we must be as Kings, bearing sway over our own lusts, and proclaiming continual war against the Devil, the World, and the flesh. We must thus reign over our selves, and then we shall be Kings indeed. We must be careful to have the word dwell plentifully in us, and endeavor to instruct others. We must offer up spiritual sacrifices acceptable unto the Father; we must make prayers and supplications unto him, and resign up our selves, our souls and bodies to his service. A carnal Christian that liveth in the flesh, is no Christian. An ignorant Christian that walketh in darkness, is no Christian. Such then, as are led by their own lusts, and carried away by their own corruptions, giving themselves over to all looseness of life, are not spiritual Kings, but very Slaues and Bond-men, nay the basest Vassals that breath upon the earth. Such as are blind in the matters of God, and have nothing in their minds, but gross ignorance, knowing nothing of religion, nor desiring to know nothing of the means of salvation, cannot be spiritual Prophets, but sottish persons, and blind men that are not far from falling into the pit of destruction. Such as approach not to the Throne of grace with broken and contrite hearts, and call not upon God, are not spiritual Priests, but come nearer to the profane Athiestes, who are said, not to call upon God, and think it no profit to pray unto him.

Fourthly, let us consider the third title given to the Son of God, he is called, our Lord: which teacheth us to acknowledge him to be the Ruler and Governor of his Church, and of every particular member thereof. And if he be the Governor and guide, woe unto them that will not be ruled and governed by him. When he persuadeth us to perform obedience to the moral Law, he giveth this as the reason I am the Lord thy God. Thus doth the Prophet bring in the lord speaking unto us, If I be your Lord, where is my fear? We must therefore conform our willes to his will, and resign body and soul to be ordered and directed by him. All men are willing to acknowledge Christ a redeemer, but not a Ruler: a Savior, but not a Lord. Every man would gladly and willingly have a portion in Christ's redemption, but they regard not to perform him any obedience. They are forward to hear of this Mediatorship: but they take no delight to hear of his Lord-ship: they love not to be under his dominion, they care not for the bearing of his yoke, they desire not to yield subjection to his word. They determine to make their lusts to be their Lord's, and themselves servants and slaves to their sins. These are such as have another Lord set over them, which ruleth in their hearts, to wit; the Prince of darkness, and the God of this world, his works they do, his lusts they fulfill, and to him they obey. These are those enemies mentioned by Christ, Luke 19, 27. that will not that he should reign over them, who in the end shall be brought and slain before him. Wherefore, if ever we look to find Christ our Savior, let us first make him our Governor: if we would have him be our justification, let him become also our sanctification; if we would have him ease us of our burden, and refresh us of our weariness, we must take his yoke upon us, and suffer our necks to be acquainted with it.

Fifthly, observe that the Grace here asked for Philemon and others, to whom the Apostle wrote, is called the grace of Jesus Christ; to teach us that God's graces and benefits come upon us thorough him, and as nothing was made without him that was made, so nothing is given without him that is given. If then, we would have right and interest in any of the blessings of God, we must labor to be in Christ, and to have assurance that we are in Christ. If we touch and taste any of them, and yet be not engrafted into him, we are Usurpers, and no better then Thieves and Robbers; we have no more right and Title to any of the Creatures or Graces of God, then the Thief hath to the true man's purse. Christ Jesus is heir of all things, and we by him. For, if we be sons, then are we heirs, even the heirs of God, and heirs annexed with Christ: as for the ungodly, they are Bastards, and not sons, and the Bastard cannot inherit, he is barred from claiming any interest in the inheritance.

True it is, such as are out of Christ, do many times abound in earthly blessings, and they enjoy Houses, and Lands, and Temporal possessions, and they can show their Writings, and Conueyances, and Leases, & Deeds, and Evidences, how they hold their inheritances from men: yet notwithstanding all these, in the midst of them they are miserable, and that for three causes.

First, because albeit they may have many things, yet they can have right to nothing, and they lay hold on such things as do not belong unto them. God made the world, and all things therein for his own sons, not for the base borne; for his Servants, not the Devils slaves. They are like the Moth which breedeth in another man's Garment, but is soon shaken out: the Moth hath no right to be there, and therefore is brushed off, or picked out, and cast away. This is the comparison of the Holy-Ghost, teaching that all unregenerate persons are Intruders, and can lay no lawful claim by the Law of God, to the things they possess; and therefore, the Land-lord of the world, may and will thrust them out at his pleasure.

Secondly, as their right is nothing, so they want the right use of them. If they had right unto them, yet had no comfortable use of them, it were a great judgment: but these men have neither. The Apostle teacheth, that Unto the pure, are all things pure: but unto them that are defiled, and unbelieving, it nothing pure, but even their Minds and Consciences are defiled. There is no peace to the wicked: in the midst of joy they are in heaviness, in the midst of life they are in death, like Belshazzar, who in the midst of his Feast and fullness, saw the hand-writing upon the wall, as a Prognosticate of his destruction.

Lastly, albeit they have the blessings of God, and keep them in bondage, yet withal they possess the Cursse of God, which always waiteth upon them, and is ready to seize upon them. The Thief liveth always in fear of the Judge, and of the day of Assizes, so do these men live in continual danger of God's Judgment and punishment, which shall one day meet with them.

Sixthly, observe that he desireth grace to rest in their spirits: and albeit he mean heeereby their whole persons (as we have shown before in setting down the Interpretation of the words) yet hereby he assigneth the proper Seat of Grace, to be the Soul. For the Grace of Christ, is an inward and spiritual thing, and therefore taketh up the inward and spiritual part of man. Indeed, when once grace is entered into the heart, and sitteth there as a Queen to order all our thoughts and affections, it will spread it self through the whole man, and afterward as it were go out of the doors into the outward actions. We see hereby where grace is especially felt: for as the Soul is the subject of it, so the Soul hath the especial feeling of it. Our Justification and forgiveness of sins, the peace of conscience which passeth all understanding is felt in the Soul: yea, Glorification and eternal life through Jesus Christ is felt in the Soul. This teacheth us to labor earnestly to have grace in the heart, that from thence it may flow into all our actions. It is not enongh to have gracious tongues, gracious words, gracious mouths, we must first have grace within, and give unto God our hearts. Nothing is more detestable to God and man then Hypocrisy: there appeareth grace without, but there dwelleth none within: there is great show, but little truth, or rather no truth at all.

Lastly, observe with me the last word, whereby the Apostle shutteth up the Salutation and the whole Epistle, to wit, [ Amen. ] This is set down in a word, and yet it containeth more then the prayer it self. For in prayer we testify our desire, by this we witness our Faith. By this we observe that unto our requests and petitions in prayer, must be joined Faith and Belief, that God will grant the things craved. This appeareth in the Prophet, Psal. 89. Praised be the Lord for evermore, So be it, even so be it. We are taught thus to shut up our prayers, by Christ our Savior in that platform which he hath left us. Thus the Apostle closeth and concludeth his Epistle, The grace of our Lord Jesus Christ, and the love of God, and the communion of the Holy Ghost, be with you all, Amen. And indeed prayer availeth only in them that believe: It is the prayer of faith prevaileth much, if it be fervent: yea, we must ask in faith and not waver, if we think to obtain anything at his hands. From hence we learn, that we ought always to labor to give assent to God's promises when we pray, and to strive against doubting and infidelity. All the promises of God are in Christ; yea, and are in him Amen, unto the glory of God through us. This we see in the Father of the Child possessed, Mark. 9. When Christ Jesus said unto him, If thou canst believe, all things are possible to him that believeth: he answered, Lord, I believe, help mine unbelief. To pray without Faith, is not to pray at all. And to say Amen in the end of our prayers, and yet to pray with doubting, and without believing, is to make a lie, and to teach our tongues to deceive our hearts. For this is a great jar and discord, when infidelity is in the heart, and faith in the tongue: when inwardly we waver, and outwardly the mouth uttereth, Amen. More-over, so often as we use public prayers, they must be pronounced and delivered with that plainness, feeling, and zeal, as that the people, being thereby moved, and their faith and affections going with that which is delivered and prayed for, may answer Amen unto that which is desired. This is it which the Apostle toucheth, 1 Cor. 14. I will pray with the spirit, but I will pray with the understanding also: I will sing with the spirit, but I will sing with the understanding also: Else when thou blessest with the Spirit, how shall he that occupieth the Roome of the unlearned, say, Amen at thy giving of thanks, seeing he knoweth not what thou sayest. This reproveth the Popish and Romish Liturgy, that use in divine service a strange and unknown tongue, whereby the people are nuzeled in ignorance, and can receive no edification or instruction. And hereby consider the deep devise of the Devil, how far he hath prevailed in this false Church. For when he saw he could not thus far have the upper hand, as utterly to cast the word out of the Church, and to take away the use of prayer; when he perceived it to be impossible to root out the word of God, and to abolish the invocation of his holy name, he fell to work another way, and that is, to suffer the things to remain, and to take away the right and profitable use of them, so that albeit the word is read, it is read without knoledge: and albeit prayers be made, yet they are made without comfort. Thus the names of the word and prayer remaining, the benifite of them is taken away. The like we might say of the Sacraments, especially of the Supper of the Lord: they will seem to have it, yet in truth they want it: to allow of it, and yet they destroy it and abolish it. If the Devil should utterly remove these things out of the way, so that the names, neither of the word, nor of prayers, nor of the Sacraments were heard among them, all men might discover this deceit, no man would easily be seduced by this palpable grossness: but he is a more cunning work-man, he can hide his snares from being seen, so that he will not have them utterly removed and renounced, that the people might say, we have the word read unto us, we have good prayers said among us, we have the Sacraments with us, yet all is done in a strange manner, the Priest useth a strange tongue, and the people are nurtured in strange ignorance. For the word is heard ignorantly, prayers are made ignorantly, and the Sacraments are received ignorantly. The whole frame of the Popish Religion is maintained by ignorance. Thus much of the general observations, that might be enlarged and farther amplified, which I have briefly pointed out: and albeit all of them be very pertinent, yet I will in this manner pass them over. Now let us handle the particular Doctrine that ariseth from this Salutation.