A commentarie vpon the epistle of Saint Paule to Philemon VVherein, the Apostle handling a meane and low subiect, intreating for a fraudulent and fugitiue seruant, mounteth aloft vnto God, and deliuereth sundry high misteries of true religion, and the practise of duties œconomicall. Politicall. Ecclesiasticall. As of persecution for righteousnesse sake. ... And of the force and fruit of the ministery. Mouing all the ministers of the Gospell, to a diligent labouring in the spirituall haruest ... Written by William Attersoll, minister of the word of God, at Isfield in Suffex.

To the Reader.

IT was well said, a 1.1 that the first duty of a Writer is, that he read ouer his owne Title, and cast backe his eyes to consider what he began to write: who, if hee dwell vpon the matter, is not to be accounted long: but if he wander and straggle from it, euery sentence is too too long and tedious. The Epistle with which I deale, I confesse, is short: the Commentary which I haue written vpon it, long: howbeit, I haue bin care∣full to remember the former rule, and to keep me close to the present subiect, and therefore hope to obtain par∣don with patience. One of the Ancients said of Carthage, that contended so much and so long with Rome, in emulation for greatnesse and Empire; It is better to say nothing, then to speake a little. Much more may this be said of this Noble and Diuine Epistle, wherein the Apostle doth so discouer his affections, and stirre vp the affections of others, that too much cannot be spoken of it.

Touching the Epistles of Paule, some were written vnto whole Churches; as that to the Romanes, Corinthians, Galathians, &c. Other were written to par∣ticular persons; as two vnto Timothy; one to Titus; and this to Philemon. Not∣withstanding, we must vnderstand, that howsoeuer they were priuately directed to certaine men, yet they were inspired of God, and penned by the Apostle, for the benefit of the whole Church. For if respect had onely beene had to those, vnto whom they were purposely and principally intended, many thinges b 1.2 might haue bin spared, which are euery where dispersed and handled in them. This appeareth expresly in the Epistle to Titus; the which, albeit it carry his Name alone, whom Paule left in Candy c 1.3 To redresse the thinges that remaine: yet the scope of Paul was, to profit the whole Church, as we see in the finishing of the matter, when he shutteth vp the whole in this manner; d 1.4 Grace be with you all. The Inscripti∣on is to one, but the conclusion is made to many, euen all the elect. So ought wee to apply vnto our selues, such heauenly instructions as are handled in this Epistle, no lesse, then if it were particularly sent vnto euery one of vs from God.

The Bookes of the New-Testament, may be ranged and ordered into three sorts; whereof part are Historicall, part Doctrinall, and part Propheticall, to omit the e 1.5 distributions of others. The Hystoricall are so called, because they de∣scribe the History of Christ our Sauiour, as the foure Euangelists; or of the Apo∣stles and the Church gathered by them; as the Actes of the Apostles. The Dog∣maticall are such, as are called the Epistles of the Apostles, not that such f 1.6 as comprehend the History of Christ, doe not also containe the Doctrine of Christ, and of saluation by Christ, but because these doe most especially handle the same. True it is, the Apostles laboured in preaching the Gospell, and publishing it by liuely voyce, in what places, and to what persons, and at what times soeuer they could; but because they could not alwaies dwell among the Churches, and guide them with their presence which once they had planted, neither yet were able to see them all in the face and to speake vnto them mouth to mouth: it pleased God to moue them, and direct them to set downe in writing (compiled in forme of Epi∣stles)

the sum of Christian Doctrine touching piety toward God, Faith in Christ, and loue toward men: but most especially concerning the miserable estate of man through his fall, and of the remedies of this misery: concerning the Person and Offices of Christ the mediator; concerning the benefit of free Iustification by Christ and of the liuely fruits thereof, which ought to shine forth in all them that are Iu∣stified. The Propheticall Booke, is onely the Reuelation of Iohn, which vnder certaine Types, foretelleth the state of the Church to come, both the combats which it shall endure, and the victory which it shall receiue.

The Heretickes that liued in former times, raised vp from the pit of hell, by Sa∣tan himselfe to disturbe and destroy the faith of many, haue called sundry of these Cannonicall Bookes of Holy Scripture into Question, and reiected them altoge∣ther, as Bastards or counterfeits. Faustus the Maniche (as S. Augustine wit∣nesseth) was not ashamed to open his blasphemous g 1.7 mouth, and affirme, that many things in the New Testament were false. The Ebionites would receiue onely the Gospell according to Mathew, the other three h 1.8 they despised and refused. The Marcionites, another detestable and damned sect, vsed onely Lukes Gospell, and that also they miserably i 1.9 mangled according to their owne diuellish fancie. The Acts of the Apostles, and Paules Epistles, were set at naught, and flatly refused by the k 1.10 Tatians, and other Heretickes called Seueriani, as Eusebius maketh mention in his History. Both the Epistles written vnto Timothy, that to Titus, l 1.11 and the Hebrewes, were cast away by Marcian and Basilides: for whatsoeuer they saw to crosse m 1.12 and contradict their Heresies, they rased out of the Canon, and would not receiue it as authenticall. Among all which, this is to be obserued, that such as did admit (as Diuine) any of the Epistles, did neuer deny the authoritie of this Epistle to Philemon. Some indeed haue renounced the Epistle to the Hebrues: some, the latter Epistle of Peter: some, the Epistle of Iames: some, the Epistles to Timothy and Titus; and other, the two latter familiar Epistles of Iohn: but no Hereticke was so forsaken of God, or euer grew to be so desperate, to contemne and set light by this Epistle, if euer he admitted and accepted the credit of any. Which plainly declareth the Maiesty that shineth in this little and short Letter, wherein Paule by his Diuine eloquence and pithinesse of argument, doeth euen rauish and astonish all the Readers thereof.

To the end this may the better appeare, let vs as in a Table set before our eyes n 1.13 the chiefe heads and contents of this Epistle, and view with how cunning a penne or Pensill, the principall parts thereof are drawne, together with the profite arising from thence; following the example of them, which when they bidde any guesse to Dinner or Supper, are wont first to declare what shall be their cheare, & how ma∣ny Dishes they shall haue, praying them to take it in good worth, and to looke for neither better nor worse, then hath beene mentioned. In like manner, beeing de∣termined to make a feast, and hauing prouided a Banquet, which I haue set forth, and inuited the courteous & Christian Reader, that will come and tast of it: I dare be bold to promise, that the Meate is good and wholesome. What foode soeuer is found that cannot please the tast of a well-affected stomacke, I confesse the fault is in the Cooke that hath prepared and dressed it. I would therefore entreat thee to ac∣cept of these three Dishes, and to consider, the person that was the writer; the per∣son to whom he writeth; and the person for whom he writeth. The person that penned it, was Paule the Apostle: the person to whom it was written, was Phile∣mon the Maister: the person for whom hee wrote, was Onesimus the Seruant. Ʋpon these three, as on certaine pillers, stand the maine drift and purpose of this whole Epistle heere expounded.

Touching the first, o 1.14 which is Paul the Writer, he doth not stile himself in this place, as commonly he vseth; An Apostle of Iesus Christ, but The Prisoner of Christ, and declareth that he begat Onesimus to the Faith, in Prison. It is honourable to the Saintes to suffer for the truthes sake. The Apostles reioyced that they were p 1.15 Counted worthy to endure afflictions and troubles in a good cause. They

endured imprisonment as Martyrs, not as Malefactors; as Preachers of the Gos∣pell, r 1.16 not As Busie-bodies in other mens matters; as doers of good, not as euill doers; neuer ceasing to further the saluation of others, euen when their bodies were restrained of libertie: and yet in this want of enlargement, they were mighty in deede and word, to worke the conuersion of such as resorted vnto them, verifying the saying of the Apostle. 2. Tim. 2. 9. s 1.17 I suffer trouble vnto bondes, but the word of God is not bound. Whiles he pleaded his cause in Chaines, t 1.18 hee had Almost caught Agrippa in the Chaine of the Gospell, and wonne him to the Faith. When he was come to Rome, he would not be idle, u 1.19 but called the chiefe of the Iewes together, and then expounded vnto them the way of Saluation, te∣stifying the Kingdome of God, and perswading them those thinges that concerne Iesus, both out of the Law of Moses, and out of the Prophets, from morning to night. Thus doth one say most truely of him; When he was bound, he was stronger then they that bound him: when he was a Captiue, he was freer then they that kept him: and when his Iudges examined him, he examined them, and set them at libertie that were vnder the thraldome of sinne and Sathan. It is truely said of the Wise-man; x 1.20 He that winneth Soules is wise, and shall shine as the brightnesse of the firmament, and such as turne many to righteousnes, shall shine as the Starres for euer and euer. This wisedome is no where to be found, no where to be sought, no where to be learned, but in the Word of GOD, which is the wisedome of God, and the power of God. So then we see, it is not the punishment that maketh a Martyr, but the cause. Some are punished as Ma∣lefactors: some dye as Martyrs. Ioseph was cast into the same y 1.21 Prison, with the Butler and Baker of King Pharaoh: They suffered imprisonment in the same place, but the cause was not one for which they suffered. Iosephs Maister tooke him and put him in Prison, in the place where the kings Prisoners lay bound; and there he was in Prison; but because it was in a good cause, and for a good conscience, the Lord was with him, and shewed him mercy, and got him fa∣uour in the sight of the Maister of the Prison. The like we might say of Paule and Sylas, who were not onely beaten with Rods, but clapped vppe in close Prison with Malefactors; but they were not without comfort in their sufferings, z 1.22 For At midnight they prayed and sung Psalmes vnto God, so that the rest of the Prisoners heard them. They suffered a 1.23 As euill doers, but not for euill doing. And albeit they were Prisoners, yet they were Christian Prisoners: and when the body was ready to be offered, and the time of their departure drew neere, forgat b 1.24 not their Apostolicall care of the Churches, and watchfulnesse ouer the Lordes Flocke; yea, we see Paule in this place, forgetteth not a base Seruant, as shall bee shewed afterward.

Touching the second point, c 1.25 we are to consider the person to whom Paule wri∣teth; which is, to Philemon, crauing at his hands the fruit of Christian Equitie and Moderation, to forgiue him that had offended him, according to the doctrine of the common Maister of them both, Iesus Christ. Luke 17. d 1.26 Take heede to your selues, if thy Brother trespasse against thee, rebuke him: and if hee re∣pent, forgiue him: and though hee sinne against thee seauen times in a day, and seauen times in a day turne againe to thee, saying; It repenteth mee, Thou shalt forgiue him. It is a great vertue in thee, if thou e 1.27 wrong not him, of whom thou art wronged: It is great Fortitude, if when thou art wronged, thou remit it: It is great Glory, if thou be willing to spare him, whom thou hadst power and ability to hurt. As Christ taught forgiuenesse to others, so he practised his owne Doctrine, and f 1.28 prayed for those that were his persecuters. Philemon had bin greatly wronged by his false and theeuish seruant, yet Paul craueth pardon for him vpon his repentance toward God, and his submission toward his Maister. It is the Doctrine of the g 1.29 Nouatian Heretickes, to deny hope of fauour and for∣giuenesse to such as are fallen; against whom Cyprian hath written a learned Epi∣stle; h 1.30 whereby they go about to kill, whereas they should cure them that are woun∣ded,

and to swallow vp them in despaire, whom they ought to raise vp with com∣fort. For they alledge, that Christ threatneth, k 1.31 Whosoeuer shall deny him be∣fore men, them will he deny before his Father which is in heauen. But he vn∣derstandeth such as perseuer in it without repentance, denying him vnto the end, and forsaking him vnto the death, such indeede he will disclaime and deny in the kingdome of his Father; which plainely appeareth by the contrary, in the opposite Member going before, l 1.32 where he promiseth, that Whosoeuer shall confesse him before men, them will hee also confesse before his Father which is in Hea∣uen; whereby hee meaneth such as continue in that confession, and are faithfull without starting backward.

Peter being in the High-priests house, did deny his Maister that chose him, not only to bee an Apostle, but to bee an elect vessell, to preach the Gospell both to Iewes and Gentiles; he denied him that bought him, and redeemed him; in word, with an Oath, with Cursing and Execration; yet hee returned and repented: hee went out from that wicked Company, and wept for his greeuous fall most bitter∣ly. Many good Souldiers are sometimes daunted at the sight of their Enemies, and runne out of the Field like Cowards, not without some reproch and impeach∣ment of their Man-hoode, who afterward gather strength, and are ashamed of their owne folly, both resisting those that fight against them most couragiously, and pleasing the Captaine that hath made choise of them.

Hence it is, that the Lord proclaimeth Mercy, and reneweth his Couenant of forgiuenesse to such as turne vnto him. The Prophet Ioel saith, Chapter 2. m 1.33 Turne you vnto mee with all your heart, with fasting, weeping, and mour∣ning; Rent your hearts, and not your Garments, and turne vnto the Lorde your God, for he is gracious and mercifull, slow to anger, & of great kind∣nesse, and repenteth him of the euill. Heere is mercie offered, and a generall pardon published, which God will performe to all penitent persons. Likewise, the Lord for better assurance, if we doubt of his word once vttered, saith by his Pro∣phet Ezekiell, Chap. 33. n 1.34 O thou sonne of man, speake vnto the house of Is∣rael, Thus ye speake and say; If our transgressions and our sinnes be vppon vs, and wee are consumed because of them, How should we then liue? Thus do wicked persons, when they heare of Gods Iudgements, c••st off all confidence in his mercies, and murmure at his threatninges. But what followeth? Say vnto them, as I liue saith the Lord, I desire not the death of the wicked, but that the wicked turne from his way, and liue: Turn you, turn you from your euil waies, for why will ye die, O ye house of Israell? When the sinful woman came to Christ in the house of Simon the Pharisee, humbly confessing her sins, & shed∣ding abundance of teares for them, and by them both, testifying her loue to Christ, he turned vnto her, and said, o 1.35 Thy sinnes are forgiuen thee. On her part, we see repentance, weeping, and Prayer; On Christs part, we see Forgiuenesse offred, and pardon bestowed. It is well saide of Cyprian, p 1.36 Legimus & adoramus nec prae∣termittimus coelestem domini sententiam, qua ait negaturum se negantem; nunquid & poenitentem? that is, we read, and reuerence, and do not go about to reuerse the heauenly sentence of the Lord, when he saith; I will denie him that denieth me: But doth he any where, or at any time say, he wil deny him that re∣penteth of his sinnes from the bottome of his heart? Or doth he allow any to q 1.37 iudge another mans seruaunt, which standeth or falleth to his owne Mai∣ster? This is it which maketh the Church Triumph in the experience and feeling of Gods Fauour and Mercie, Micah. 7, 8, 9. Reioyce not against mee, O mine enemy, though I fall, I shall arise. When I shall sit in darkenesse, the Lorde will be a light vnto me. For as the righteousnes of the righteous r 1.38 man, shal not deliuer him in the day of his transgression, so the wickednes of the wicked man shal not hurt him, whensoeuer he turneth frō his iniquity. Such is the care of God ouer the sheep of his pasture, & his loue toward thē, that he denounceth a fearful w•• against the shepherds of Israel, that feed s 1.39 themselus, & not the flock: he chargeth

them that they did eate the fat, and clothed themselues with the wooll, but the weak they haue not strengthned, the sicke they haue not healed, neither haue they bound vp the broken, nor brought againe that which was driuen away, neither haue they sought that which was lost, but with rigour and cruelty haue they ruled them. E∣zek. 34. To conclude this point, our Sauiour sheweth, that when a man, hauing an hundred Sheepe, hath lost one of them, he leaueth ninety and nine in the Wilder∣nesse, and goeth after that which is gone astray, vntill he finde it, u 1.40 and then Hee layeth it on his shoulders with ioy, and carrieth it home to the sheepefold, I say vnto you, that ioy shall be in heauen, euen in the presence of the Angelles of God, for one sinner that conuerteth. Seeing then, the Lord Iesus (who is the LORD of life) teacheth in the Gospell, that there is so great ioy in Hea∣uen for a penitent sinner, x 1.41 how great ioy ought there to be on earth, when wee see the kingdome of God enlarged, and a fellow member pulled out of the iawes of Sa∣tan, whom he had holden captiue, and taken as a prey to deuoure and destroy for euer? It is the end of Christs comming, y 1.42 To seeke and to saue that which was lost, Luke 19, 10. And seeing our gracious God is so ready to remit offences done against him; who are we, and of what matter or mettall are we made, that are so hard-hearted, and stif-necked, and implacable against our Bretheren? Wee are taught to aske forgiuenesse, z 1.43 as we Forgiue: and in the Parable of the misera∣ble and mercilesse seruant propounded, Math. 18. Who being forgiuen ten thou∣sand Talents, refused to forgiue his fellow an hundred pence, was deliuered to the Tormentors, till he should pay all that was due to his Lord: We are taught, that in like manner shall our heauenly Father do vnto vs, except we forgiue from our hearts each one to his Brother, their Trespasses.

This Doctrine doth the Apostle publish at large in this Epistle, crauing pardon at the hands of Philemon, for his penitent and prostrate seruant, not doubting but as God had forgiuen him, and giuen him repentance, so hee also for his part would remit the trespasse and iniury done vnto himselfe. Thus wee see what to iudge of these Nouatians, a 1.44 who are indeede the true Puritans, and contrary to the whole course of the Scriptures, deny repentance and reconciliation, to such men as after baptisme (through infirmity, and force of persecution, and feare of daunger) doe yeeld so farre, as to deny the faith. We haue a noble example of Gods notable com∣passion toward such as offend of frailty and weaknesse in Peter, who was receiued to mercy: and Christ would neuer haue saide, b 1.45 Whatsoeuer ye loose on earth, shall be loosed in heauen, if such persons as repent were altogether to bee barred out of the bosom of the Church. Can these proud spirites then be the Disciples of Christ, c 1.46 that are harder and straiter laced then their maister? Thus they fru∣strate true repentance, & take away all admonitions both publick & priuat, which are of great force to reclaime and recouer a sinner.

The third and last point remaineth. For, as we haue considered the person that writeth this Epistle, and the person to whom it is written, so we are d 1.47 to marke the person for whom it is written, to wit; for Onesimus a seruant, a fugitiue seruant, a false seruant, a fraudulent seruant. A base and meane subiect for the Apostle to handle, howbeit penned in so high and heauenly a manner, and contriued with such exquisit Art, and excellent Iudgement, that it ouer-reacheth the meannesse of the matter, and leaueth no excuse that Philemon could alledge to wind himself from him, and manifesteth the speciall care that Paul had, of this poore penitent person. It is recorded of e 1.48 M. Fox of blessed Memory, when one told him that a certain man (of none of the greatest or highest callings) who had receiued much comfort from him in the dayes of his trouble, was desirous to acknowledge his thankeful∣nesse toward him, and asked him whether he remembred such a one? He answe∣red; I remember him well: I tell you, I forget Lords and Ladies to remem∣ber such.

Many there are, that are ashamed of such as are of low degree, whom notwith∣standing God loueth, for whom the Sauior of the world died, and to whom the word

of saluation is preached. When the Church was in Abrahams house, it consisted not onely of such e 1.49 as were borne in his house, but of such also as were bought with his money, of any stranger that was not of his seed: and when the Lord gaue vn∣to him the seale of his Couenant, he commanded him to circumcise not only him∣selfe and his sonne; his Steward, and the cheefest partes of his family, but euery male, euen the least and lowest that lodged vnder his roofe. As then the Wise-man saith in the Prouerbes, f 1.50 Hee that mocketh the poore, reproacheth him that made him; so he that despiseth a seruant, because he is a seruant, dishonoreth God that made him a seruant. Hence it is, that the g 1.51 Apostle chargeth such to be subiect to their Maisters, and please them in all things, not answering againe: neither pickers, but that they shew al faithfulnesse, that they may adorne the Doctrine of God our Sauiour in al things. They are therefore, through pride and disdaine not a little deceiued, but wander wide out of the way, that thinke re∣ligion commeth not downe so low as vnto seruants, that Gods prouidence vouch∣safeth not to respect them, & that it booteth not to giue them any instruction. True it is, God hath established by his owne ordinance, a difference betweene the May∣ster and the Seruant, as our Sauiour sheweth, Luke 17. h 1.52 Who is it also of you, that hauing a seruant ploughing or feeding Cattle, woulde say vnto him by and by when he were come from the field, Go, and sit downe at table? And would not rather say vnto him, Dresse wherewith I may sup, and gird thy self and serue me, til I haue eaten and drunken, and afterward eat thou, & drink thou? &c. The Gospell doth not abolish the distinction betweene man and man; betweene high and low; betweene Maister and Seruant; yea, when they are al be∣leeuers, as is plentifully handled in this Commentary: howbeit the writ of parti∣tion is not so great, nor the wall of separation so farre distant betweene them, wee should thinke the Lorde careth for the one, and contemneth the other, who made them both, preserueth them both, redeemed them both, sanctifieth them both, and will glorifie them both. This did Iob wisely i 1.53 consider, Chap. 31. If I did contemn the iudgement of my seruant, & of my Maid, when he did contend with me, what then shal I do when God standeth vp? And when he shal visit me, what shal I answere? He that hath made me in the womb, hath he not made him? Hath not he alone fashioned vs in the womb?

The Heathen, that saw nothing but by looking through the windowes of nature (themselues being meerely naturall men) tooke vppon them their iust and lawfull defence, and pleaded for them at the bar of reason (when they were vsed oftentimes no otherwise then the Beasts and Cattle) that Master and seruant had k 1.54 one & the same beginning, were norished with the same Elements, did draw in the same aire, did tread vpon the same ground, and returned in the end into the same earth. Yea, their plea for them went a great deale farther, Though they are bondmen, yet they are men: & albeit they are seruants, yet they are our fellow-seruants. He is indeed become a seruant, but it is through necessity; A Seruant in bodie, but a Free-man in minde. And peraduentuee the Maister himselfe that ruleth ouer him, may be more slauish then he. He that is a Drudge or seruant to his owne lusts, to Wrath, to Enuy, to Couetousnesse, to Ambition, l 1.55 is a right seruant, obey∣ing most foule and filthy Masters, and none a baser Bondman then such a one. He is a true Maister, and a right Free-man, that hath learned m 1.56 to rule ouer his owne affections, such a man is stronger then he that ruleth a Citty. The other are ser∣uants against their willes, but these serue and obey as most vile vassals, willingly; neither do they desire freedome.

We are not to esteeme of men by their estate, or (as we say commonly) by their fortunes, but by their manners. We may alter our maners, n 1.57 our condition we can∣not alwayes. He is no great wise man, that purposing to buy an horse, looketh not vpon him, but contenteth himselfe to view onely the Bridle and Saddle: so is he as simple and shallow, which iudgeth of a man by putting on a gay coat, or by the wea∣ring of a precious garment, or by the condition of his outwarde person, and not by the

inward Guiftes and Ornaments of the minde. Abigaile is renowned for a Wo∣man q 1.58 of singular wisedome, and that worthily, yet she disdained not the counsel of her seruants. Naaman was Captaine of the King of Aram, yet he refused not the aduise of his attendants, that waited vpon him. These persons iudged it to be no disgrace or disparagement to their high calling, nor any sawcinesse in their ser∣uants, to presume to teach them, and tell them their duty; nay, without guiding themselues by them, and following their direction, the one had beene exposed to mi∣serable slaughter, the other had returned in the vncleannesse of his leprosie; where∣as by this meanes the one was preserued, the other was cleansed. It is therefore an vntrue and vnsauourie Prouerbe, that r 1.59 A man keepeth in his house so manie enemies, as seruants: for we haue them not enemies, but we make them so, when we behaue our selues toward them tyrannously, cruelly, contumeliously, spightful∣ly, & outragiously, s 1.60 doing against them so much as we dare do, not so much only as we ought to do: not considering how lawfull it is, but how powerfull we are, & how weake they are. All the prophane Histories, are full of worthy examples of many Seruants, who are commended for their trust and faithfulnesse; Wittinesse, and Courage; Might and Magnanimity to all posterity, and haue not doubted to giue their liues to death, in their Maisters quarrell. It is not therefore much to bee maruelled at, that the Apostle, perceiuing how t 1.61 Mighty the word had bin in O∣peration vpon Philemons Seruant, doth account him as his Sonne, and seeketh to reconcile him to his Maister; in which respect, he was willing and desirous to haue u 1.62 kept him with him, to Minister vnto him. He claimeth some authoritie ouer him, being his spirituall Father: howbeit, because he was not only his Sonne, but also another mans Seruant, he would not retaine him without his Maisters knowledge. Let them not therefore for their low degree be contemned, nor haue the meanes of instruction denied vnto them.

Thus I haue set downe to thy view (Christian Reader) the scope of this Epistle: wherein the Apostle (in a narrow compasse) doth couch together many Myste∣ries of our Religion, which I haue laboured to lay open in this Commentary. And howsoeuer the worke is growne in bignesse, & extended in length vnder mine hands more then at the first I purposed and intended, yet I hope the manner of handling heerein obserued, shall easily recompence thy labour bestowed in reading. I cannot in few words comprehend the matters that are heere and there dispersed through∣out the Booke. Among many other, these points are principally handled. Touching affliction for the truth, and persecution for righteousnesse sake. Touching Chri∣stian Equity and Moderation: Touching Gods free grace, & forgiuing offences: Touching houshold Gouernment and Priuate possessions: Touching the conuersion of Sinners, and the Communion of Saintes: Touching Faith, and Good Workes: Touching Friendship and Surety-ship: Touching Prayer and Hospitality: Touch∣ing the Gospell and Almes-deeds: Touching Gods prouidence, and of the force & fruite of the Ministry: as is more at large to be seen in the Table of the doctrines. Accept (I pray thee) the paines I haue taken in the discussing of these points, par∣don the escapes (if any be) into which I haue fallen, as in trauelling so long a iour∣ney, it is easie to fall into a slumber: and wheresoeuer thou vnderstandest the hand of God to haue beene with me in publishing the truth, giue him the glory, & ascribe the praise vnto his great name, to whose grace & good∣nesse, I commend thee.

Thine in our common Sauiour, William Attersoll.

Notes

• a 1.1

  Plini. secund. Epist. 6. lib. 1.
• b 1.2

  Caluin. com∣ment. in 1. Ti∣moth.
• c 1.3

  Titus 1, 5.
• d 1.4

  Titus 3, 15.
• e 1.5

  Athanas. in Synopsi.
• f 1.6

  Paraeus com∣ment. vpon the Epistle to the Rom.
• g 1.7

  Aug. cont. Faust. lib. 33. cap. 3.
• h 1.8

  Iren. lib. 1. ca. 26.
• i 1.9

  Epiph. haeres. 42.
• k 1.10

  Euseb hyst. lib. 4. cap. 29.
• l 1.11

  Hierom. praef. in Tit.
• m 1.12

  Tertul. lib. 5. aduersus Mar∣cian.
• n 1.13

  The contents and cheefe heads of this Epistle.
• o 1.14

  The person of the Writer of the Epistle.
• p 1.15

  Actes 5, 41. Iames 1, 2.
• r 1.16

  1 Pet. 1, 15
• s 1.17

  2 Tim. 2, 9.
• t 1.18

  Actes 16, 28
• u 1.19

  Act. 28, 17, 23.
• x 1.20

  Prou. 11, 30 Dan. 12, 3.
• y 1.21

  Gene. 39, 20 and 40, 3.
• z 1.22

  Actes 16, 25
• a 1.23

  2 Tim. 2, 9.
• b 1.24

  August ser. de Sanct. Cypr.
• c 1.25

  The person to whom Paul writeth.
• d 1.26

  Luk. 17. 3, 4
• e 1.27

  Isidor. lib. 2. soliloqu.
• f 1.28

  Luke 23, 34.
• g 1.29

  The doctrine of the Nouatiā Heretickes.
• h 1.30

  Cypri. ad No∣uatian. haeretic.
• k 1.31

  Math. 10, 33
• l 1.32

  Math. 10, 32.
• m 1.33

  Ioel 2. 12, 13.
• n 1.34

  Ezek. 33, 10, 11.
• o 1.35

  Luke 7, 48.
• p 1.36

  Cypr. epist. ad Nouat. haeret.
• q 1.37

  Rom. 14, 4.
• r 1.38

  Ezek. 18, 21 24.
• s 1.39

  Ezek. 34. 4.
• u 1.40

  Luke 15, 4, 7, 10.
• x 1.41

  Cypri. lib. 2. epist. 12.
• y 1.42

  Luke 19, 10.
• z 1.43

  Math. 6, 11, and 18, 35.
• a 1.44

  Aug. de hae∣res. cap. 38.
• b 1.45

  Math. 18, 18
• c 1.46

  Danae de hae∣res. page 97.
• d 1.47

  The person for whom this Epistle is writ∣ten.
• e 1.48

  In the works of Maister Greenham.
• e 1.49

  Gen. 17, 12.
• f 1.50

  Prou. 17. 5.
• g 1.51

  Titus 3, 9, 10
• h 1.52

  Luke 17, 7, 8
• i 1.53

  Iob 31, 13.
• k 1.54

  Macrob. lib. 1 Saturn. cap. 11.
• l 1.55

  Cicer parad. 5.
• m 1.56

  Plut. desuper∣stitione.
• n 1.57

  Sene. Trag. in Traad.
• q 1.58

  1 Sam. 25, 3.
• r 1.59

  A wicked and witlesse Prouerbe.
• s 1.60

  Macr. Satur. lib. 1. cap. 11.
• t 1.61

  Heb. 4, 12.
• u 1.62

  Phile. 13, 14