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.

11 Which in times past was to thee vnprofitable, but now very profitable, both to thee and to me.

12 Whom I haue sent againe: thou therefore receiue him; that is, mine owne Bowels.

* 1.1 HItherto we haue heard the cheefe matter of this Epistle propounded and amplified: Now let vs see how it is proued and confirmed. The mat∣ter handled, is; that Onesimus should be receiued and entertained againe by his Maister. This is first strengthned, and then concluded. To effect his purpose, Paule draweth diuers reasons; some taken from Onesimus; others, from the Apostle himselfe. From Onesimus in the eleauenth verse, because he should find him very profitable and seruiceable, which is amplified by the contrary, albeit he haue beene vnprofitable and vnthrifty vnto thee. The rea∣son may be thus framed;

• ...If he will proue profitable vnto thee, then thou oughtest to receiue him, least thou be found an enemy to thine owne profit:
• ...But he will proue profitable vnto thee,
• ...Receiue him therefore.

This hath included in it, the force of a close and secret Obiection. * 1.2 For Philemon might obiect, I haue found him hurtfull: why then should I receiue into my House as a member of my Family, that Seruant which will cause more harme, then bring profit: I haue had experience of the damage that he hath done me, what homage he will doe me, I know not. * 1.3 To this the A∣postle maketh a double answer; first, by graunting, then by correcting that which he had graunted, and both waies, by comparing the time past with the time present; the time before he embraced Religion, with the time of his conuersion: as if he should say; true it is, and I grant he was once vnprofible to thee, for while he was vnfaithfull to God, he could do no faithfull seruice vnto thee: but why dost thou vrge the time of his ignorance? And why dost thou consider so much what he hath beene? For now hee is become a new man, he hath tasted of the true Religion, he hath learned to know God, to know himselfe, to know thee, and to know me. To know God, his mercifull

Creatour; to know himselfe, a wretched Sinner; to know thee, his louing Maister; to know me, his spirituall Father; whereas in former times he was ignorant of all these. As he regarded not to know God, so hee could not regard thy good: but now thou shalt receiue a new Onesimus, a new Ser∣uant, a new man, the same in substance, but renewed in quality, and altered from the Crowne of the head to the sole of the foote. He was not be∣fore so vnprofitable, but now thou shalt finde him as profitable vnto thee, as I haue found him both diligent and dutifull vnto me, in my bonds and impri∣sonment.

The reasons taken from the Apostle himselfe, are of two sorts: first, from his action of sending him: secondly, from the Communion and fellowship which Paule had with Philemon. The first, touching his present sending of his Seruant backe, is propounded, and then the obiections that might be al∣leaged, are preuented. The reason may thus be concluded;

• ...If I haue sent him backe againe, then thou oughtest to receiue him at my hands.
• ...But I haue sent him backe againe vnto thee, Verse 12.
• ...Receiue him therefore.

* 1.4 This is the reason: the preuenting of the Obiections is in the three Verses following, which come afterward to be considered.

This is the order of the words, it remaineth breefly to vnfolde the meaning & Interpretation of thē. When he saith of Onesimus; That he was in times past vnprofitable: he meaneth in the time of his ignorance, before his conuersion, before his calling by the preaching of the Gospel, and before he came to the knowledge and vnderstanding of true Religion. By [Vnprofitable] we must vnderstand, leud, vntrusty, vnfaithfull, stubborne, dissolute, and euery way carnall. Againe, when he saith [But now] he meaneth since his conuersion, and since a new-birth was wrought in him, he is made [Profitable] that is; honest, helpfull, dutifull, faithfull, seruiceable, so that he opposeth and com∣pareth the State and condition of Regenerate Onesimus, with the State and condition of vnregenerate Onesimus, and maketh the one contrary to the o∣ther. When he willeth Philemon to receiue him, he meaneth to grace and fauour, forgiuing and forgetting his former faults and bad dealing. Last∣lie, when he calleth Onesimus his owne Bowels; he meaneth as deare to him, as his owne Bowels; who, although he were a poore Slaue and abiect Ser∣uant by calling, and a Fugitiue and Runna-grate by his former condition, yet now greatly beloued of the Apostle, euen as himselfe. As if he should say; If thou louest mee, account of him no other-wise then thou dost of me, entertaine him as mine owne heart, receiue him as my Sonne, and as if hee were begotten of mine owne bowels.

* 1.5 In these two Verses, containing two reasons, to perswade Philemon to re∣ceiue his Seruant, being made much better by his departure from him, wee are to obserue diuers pointes, woorthy of our diligent obseruation, and of our carefull consideration. First, we are to marke, how the Apostle, spea∣king of the offence of Onesimus, and of his former State before his conuer∣sion, doth mittigate the greatnesse of his sinne, by the mildenesse of the word. For whereas hee might haue called him, a Theefe, a Rogue, and a Runna-gate, he dooth allay it, and expresse it vnder a gentler Name, (as we shall see better afterward) to teach vs, that when we haue to do with Sinners that are conuerted vnto Christ truely, and haue repented of their sinnes vnfainedly, we should deale fauourably with them, we should not racke and

stretch their offences, but after a sort, couer them with the cloake of charity, and bury them in the Graue of forgetfulnesse. Secondly, we may obserue how the Apostle speaking of his Conuersion and Regeneration, doth set it out to the full, not onely that Philemon should be perswaded, but that One∣simus might be comforted. Wherefore he doth not onely say that he was become profitable, but very profitable, or exceeding profitable. And he addeth; not onely very profitable to Philemon, but to himselfe, euen to them both; whereof Paule had experience already, Philemon should haue heereafter: which teacheth vs to vse all good and louing meanes, to streng∣then such as are newly conuerted, and to remember for their comfort and encouragement, such good thinges as appeare to haue beene in them, not to diminish or lessen them, but fully to expresse and declare them to o∣thers, that God may be glorified in their calling, and they themselues may be strengthned in all well doing.

Thirdlie, we see in the strength of the first reason, that men are greatly moued to doe any thing by hope of receiuing profit and commodity. It is an Argument not onely to induce prophane and vngodly men to commit wic∣kednesse, but to perswade the godly and faithfull to follow holinesse of life. Whatsoeuer is offered vnto vs vnder the Title of profit, doth carry with it a certaine force and power to lead vs to the practise of it: whereby we ought to learne, that in moouing men to well doing, wee may lawfully lay before them the hope of Heauen, and assurance of profit; yea, all men for their bet∣ter encouragement in the workes of godlinesse, may haue respect to the pro∣fit of their labour, and the recompence of reward. True it is, the glory of God, and the discharge of our dutie, ought to be the principall meanes to moue vs, but the consideration of our owne profit should not be neglected. Hence it is that the Apostle x 1.6 mouing all that haue beleeued, to be carefull to shew forth good workes, addeth; These thinges are good and profitable vnto men: on the other side, remoouing them from foolish questions, and Genea∣logies, and contentions, and brawlings about the Law: he concludeth, for they are vnprofitable and vaine. So the Apostle declaring the wonderfull Faith of Moses, who refused to be called the Sonne of y 1.7 Pharoahs Daughter, chose rather to suffer aduersity with the people of God, and esteemed the rebuke of Christ greater riches then the treasures of Aegipt, sheweth, that he had respect to the recompence of the reward.

Fourthly, Paules sending is made a reason for Philemons receiuing, and he concludeth, that he is to bee receiued of his Maister, because hee is sent backe by Paule himselfe. For seeing Onesimus returned not of his owne ac∣cord, or through compulsion of others, or through danger of law, or through feare of punishment, but by the purpose and appointment of Paul, and came not againe empty, but laden with letters of commendation; it serueth high∣ly to set forth the matter. To present himselfe in this sort before his Maister, by the direction and aduise of Paule, was more then if he had returned of his owne head, and it was more effectuall to mooue Philemon to receiue him: which teacheth vs, that the authour and perswader of any iourney or em∣bassage, doth serue greatly to commend the iourney, and to set forth the em∣bassage it selfe; and therefore a message sent from a faithfull and good man, is not lightly to be passed ouer, or rashly to bee contemned, or vnreuerently to be receiued of him to whom it is sent.

Lastly, we are to obserue the tender and inward affection of Paul toward Onesimus, who was as deare vnto him as his owne bowels, and therefore would haue him so receiued and respected, as hee would receiue and respect his owne bowels. Where we see, that together with his petition, he bewrai∣eth and discloseth his affection toward him for whom hee maketh request. This teacheth vs, partly, that to the end our request and commendation may

take place, and worke in him whom we beseech and entreat, wee ought to shew our loue, and make manifest our deare affection for him, in the manner of making of our suit and supplication; and partly, that whosoeuer is truelie turned vnto God, and repenteth of his sinnes from the bottome of his heart, ought to be dearely beloued of vs; yea, albeit he were a Seruant, a Fugitiue, and one stained with much wickednesse. For a sound conuersion of the hart, doth blot out all reproach from the penitent, and raseth out of our minds all remembrance of former offences, as if they had neuer beene committed. These are the generall obseruations: now let vs discend to the particular do∣ctrines.

[Which in times past was to thee vnprofitable, but now very profitable, both to thee and to me.]

We heard before, that in these wordes one Argument is in∣cluded, to perswade Philemon to receiue his Seruant, which is, because how∣soeuer he had beene vnprofitable, now he was turned to be most profitable. In which Wordes the Apostle maketh an allusion, to name Onesimus, which in the originall signifieth profitable. It is an vsuall and common thing in the Prophets, to allude to the Names of Men and Women, of Citties and Countries, and from thence to draw some profitable consideration and con∣clusion, that thereby they may mooue to some vertue, or condeme some vice, or giue warning of some iudgement, or set forth some mercy of God. The like it were easie to shew in the New-Testament. So in this place, the Apostle putting Philemon in hope of receiuing profit by him, alludeth to the Name of Onesimus, that is profitable. In like manner, z 1.8 one of the Heathen Poets vsing this Name, hath a wise and worthy sentence; The gifts of Enemies, are not guifts, nor profitable.

The last word is the same with the Name of this Seruant, wherefore it is as much as if the Apostle should haue saide; I doe not feare, and doe not thou doubt, but he will behaue himselfe answerable to my expectation and commendation giuen of him, beseeming the profession of the Faith wor∣thy his owne Name, and will approoue himselfe vnto thee to be a right One∣simus, that is; thrifty and profitable. Before he was Onesimus in name, now he is so in deede: before he held the Title, now hee hath the truth; before thou sawest the shaddow, now thou shalt see the substance; thou hast had experience of his vnprofitablenesse, now shalt thou haue the benefit of the profit that he bringeth with him, being made a new Creature in Christ Iesus. We learne from hence, a 1.9 that Christian Faith or Religion, of a man vnprofi∣table, maketh him profitable; and of one vnfit, maketh him fit to euery good woorke. The conuersion of men to the true Faith, worketh the greatest change and alteration that can be, and maketh them good, profitable, and helpefull vnto others, that haue beene before, vniust, iniurious, cruell, and hurtfull. This appeareth by the Prophesie of Esaias, b 1.10 where hee sheweth; That the Wolfe shall dwell with the Lambe, and the Leopard shall lie with the Kidde, and the Calfe, and the Lyon, and the fat Beast together, and a little Childe shall leade them: the Cow and the Beare shall feede, and their young ones shall lie together, and the Lyon shall eate Straw like the Bullocke: the Suckling Child shal play vpon the hole of the Aspe, and the weined Childe shall put his hand in the Cockatrice hole.

These things are not litterally to be vnderstood, but he meaneth by these Beastes, men of a rauenous and brutish Nature, who when they shall bee brought into the Kingdome of God, and Church of Christ, they shall lay a∣side their wicked and Woluish properties, and become louing, gentle, kind, and curteous one to another. This the Apostle teacheth. Ephe. 2, 11. c 1.11 Remember that ye being in times past Gentiles in the Flesh, and called vncircum∣cision of them, which are called Circumcision in the Flesh, made with handes, that ye were at that time without Christ, and were Aliants from the Common∣wealth

of Israell, and were Strangers from the Couenants of promise, and had no hope, and were without GOD in the World: but now in Christ Iesus ye which once were farre off, are made neere by the blood of Christ. It is noted in the Words of the Prophet, and of the Angell; d 1.12 That Iohn the Baptist, by the power and force of his Ministry, shall turne the hearts of the Fathers to the Chil∣dren, and the disobedient to the wisedome of the iust Men, to make ready a people prepared for the Lord.

This truth is farther confirmed vnto vs by sundry examples, as by the ex∣ample of Paule toward others, and others toward Paule. Let vs looke vp∣on the example of Paule, no man is ignorant, that before his conuersion to the true Faith of Christ, he was e 1.13 a bloody Persecuter, an horrible Blasphe∣mer, and a cruell Oppressor, one that made hauocke of the Church of God, and sought to ouerthrow Religion: but after hee was called to the know∣ledge of Christ, he was turned into a new man, he became gentle vnto all, hee thirsted after their Saluation, which is the sincerest Testimony of the soundest loue. The like affection we see in the Iayler after his conuersion. He had executed his office with all rigour and extreamity; f 1.14 He cast the Apo∣stles into the inner Prison, und made their Feete fast in the Stockes, because hee would be more sure of them: but immediatly after the feeling of the Earth∣quake, the hearing of Paule, the opening of the Prison, the preaching of the Faith, and turning of his heart; He tooke them the same houre of the night and washed their stripes, and was baptized with all that belonged vnto him. Where∣by we see the fruit of his vnfained loue, after the truth of his vnfained con∣uersion. Before he shewed his cruelty, now he testifieth his Charitie; be∣fore he manifested his rage, now he declareth his Religion; before we heard of his fury, now we see his Faith. The Iewes, that crucified the Lorde of glory, and shed innocent blood, euen the blood of the Sonne of God, g 1.15 when they were exhorted to amend their liues, and to saue themselues from that froward Generation: they receiued his word, they were added to the Church, they continued in the Doctrine of the Apostles, in the fellowship of the faithfull, in the singlenesse of heart, in the breaking of Bread, in the communication of goods, in the praising of God, in the selling of their pos∣sessions, and in the distribution of them to all men, as euery one had neede. The like we see in Zaccheus, he was at the first a Publican, a cheefe receiuer of the tribute, and a cheefe deceiuer of the people, he had robbed many by false accusations, h 1.16 so that he was growne rich, and by his Riches, into re∣proach and hatred: but when Christ had reueiled himselfe vnto him, he stood forth and saide vnto the Lord: Behold, Lord, halfe my goods I giue vnto the poore, and if I haue taken from any man by forged cauillation, I restore him foure∣fold.

This is a great worke of God that he worketh at our conuersion, which the i 1.17 Apostle speaketh off. 1. Corin. 6, 10, 11. Be not deceiued, neither Forni∣catours, nor Idolatours, nor Adulterers, nor Wantons, nor Buggerers, nor Theeues, nor Couetous, nor Drunkards; shall inherit the Kingdome of GOD: and such were some of you, but ye are washed, but ye are sanctified, but ye are iu∣stified in the Name of the Lord Iesus, and by the Spirit of our GOD. All these Testimonies and examples teach vs, that where is a right conuersion of the heart, there is also a true alteration of the life; and where there is an embracing of the true Christian Religion, there is a change of our conuer∣sation.

* 1.18 The Reasons of this Doctrine are euident, and shine as cleerely as the Sunne at Noone-day. For first, if we consider our naturall estate and con∣dition what we are before our conuersion, wee shall easily be brought to acknowledge, both where, and what, and whence the change is. For na∣turallie we hate the truth, and the professours of the truth, k 1.19 Beeing full of

all vnrighteousnesse, Fornication, wickednesse, couetousnesse, maliciousnesse, full of Enuy, of Murther, of Debate, of deceit, taking all thinges in the euill part, Whisperers, Backe-biters, Haters of GOD, Doers of wrong, proud, Boasters, Inuenters of euill thinges, disobedient to Parents, without vnderstanding, Coue∣nant-breakers, without naturall affection, such as can neuer be appeased, merci∣lesse, Louers of themselues, curssed speakers, vnthankefull, vnholy, false accusers, intemperate, fierce, no louers at all of them which are good, Traytors, heady, high-minded, louers of pleasures, more then louers of God, hauing a shew of god∣linesse, but haue denyed the power thereof.

Behold heere a Glasse to behold our selues in, a perfect Glasse to looke vpon, that we may see our selues, and know our selues what we are. And albeit all these sinnes doe not actually breake out of vs, yet they are all ori∣ginallie bred in vs: and albeit the fruit of them doe not appeare outwardly, yet the very Spawne and Seede of them remaineth inwardly: and albeit we doe not feele the Branches, yet we haue cause to feare the bitter Rootes and Remnants and Reliques, of them that are deepely setled in the Garden and Ground of our hearts. Seeing therefore our Nature is thus corrupt, and we so farre alienated and estranged one from another, we cannot be health∣full or profitable to any of Gods people and Children. Our Sauiour tea∣cheth, l 1.20 That the Men of this World should alwaies hate his Seruants, and be vn∣to to them as Wolues to the Lambs; yea, that the time should come, that they which kill them, should thinke they did God good seruice. This is it which the Apo∣stle speaketh and confesseth as well of himselfe, as of others; m 1.21 We our selues also, were in times past vnwise, disobedient, deceiued, seruing the lustes and di∣uerse pleasures, liuing in maliciousnesse and enuy, hatefull and hating one another, vntill the bountifulnesse and loue of GOD our Sauiour appeared; who according to his mercy saued vs, by the washing of the Newe-birth, and renewing of the Holie-Ghost. This is our naturall condition, before wee haue freedome from this thraldome, and deliuerance out of this misery which we bring with vs, and vpon vs.

* 1.22 Secondly, when men are truely conuerted, they will make conscience of hurting, they will abstaine from wronges and iniuries, they will be ready to doe good to others, to profit others, to walke in all the duties of their cal∣linges, and to keepe a good conscience toware God and man. This appea∣reth in the Prophet Esay, Chapter 65. where this Doctrine hath his confir∣mation, when he hath saide; n 1.23 That the Wolfe and the Lambe shall feede toge∣ther, and the Lyon shall eate Straw like the Bullocke, and to the Serpent Dust shall be his Meate: Hee addeth; They shall no more hurt nor destroy in all mine ho∣ly Mountaine, saith the Lord. The Apostle saith, Actes 24, 16. I endeuour my selfe to haue alwayes a cleere conscience toward God and toward men. Christ Ie∣sus himselfe saith, o 1.24 My meate is, that I may doe the will of him that sent me, and finish his worke. So it is, and will be meate and drinke to euery one of vs, if we belong vnto him, to doe good vnto all Men; yea, euen our Enemies and Persecutours, as appeareth in the example of Stephen, who prayed for his vtter Enemies, that hated him with deadly hatred, and stoned him to death: and in the example of Ioseph, when his Brethren feared reuenge, and to be rewarded euill for euill, according to their deserts, he said: Feare not, for am not I vnder God? Thus hee comforted them, and spake kindelie vnto them.

* 1.25 Thirdly, true conuersion worketh in vs the loue of God and men, and so maketh vs fruitfull in all good workes; it suffereth vs not to bee barren and vnfruitfull, and it subdueth the rage and corruption of our sinfull Na∣ture. For such as performe not their duties to God in the seuerall partes of his worshippe, nor abstaine from violence toward men, whom they

ought to loue as their Bretheren, doe make it plaine and manifest, that they were neuer rightly conuerted. Such as are rightly conuerted, are truely san∣ctified; and therefore that is a false conuersion, where there is want of sancti∣fication. When the Prophet hath sore-shewed the wonderfull change and alteration that the Gospell of Christ should make, he maketh this the cause; p 1.26 For the Earth shall be full of the knowledge of the Lord, as the Waters that couer the Sea. We saw and shewed this before in the example of Paule, we can∣not doubt, but he was before his conuersion, as a roaring Lyon, and as a ra∣ging Wolfe against the poore Lambes of Christ: but being made a Christi∣an, and called to the knowledge of the truth from Heauen, he couched down quietly with them, so that we may truely say with the Prophet; That the wolfe did dwell the Lambe, the Leopard did lie with the Kid, the Lyon did eate Straw like the Bullocke. Seeing then, that the conuersion of a man worketh in him the loue of God and man, seeing before true conuersion we hate others, and other hate vs; and lastly, seeing after true conuersion we beginne to make conscience of hurting and harming others; it followeth, that such as by na∣ture were as Beares and Buls, as Aspes and Vipers, as Wolues and Cockatri∣ces, as Lyons and Leopards; that is, fierce, cruell, couetous, iniurious, and vniust, being conuerted to the Faith, and gathered into the Church, are made gentle, milde, and mercifull.

* 1.27 Now let vs come to the consideration of the Vses, and to the application of the Doctrine to our selues. First of all, we see hereby, that they are great∣ly deceiued, that thinke true godlinesse to be vnprofitable, and no gaine at al to returne and redowne to the practiser of it. Great is the benefit of true Re∣ligion, and much is the profit of our conuersion. Without this, a man is no better then a Beast; nay, worse then any Beast. He liueth like a Swine, hee dyeth like a Dogge, he becommeth afterward a Deuill. The holy man Iob describing the life and death of vngodly men, saith of them; q 1.28 They spend their daies in wealth, and suddenly they go downe to the Graue; They say also vn∣to God: Depart from vs, for we desire not the knowledge of thy waies: Who is the Almighty, that we should serue him? And what profit should we haue, if we should pray vnto him? This is the voyce of Atheists that regard not God; yea, that thinke there is no God. But true Religion bringeth with it the grea∣test profit, and no gaine is comparable vnto it. It maketh vs profitable to our selues and others: the benefit that it bringeth to others, is both to their Bodies and Soules.

Hence it is that the Wise man saith; r 1.29 The Marchandize thereof, is better then the Marchandize of Siluer, and the gaine thereof is better then Gold, it is, more precious then Pearles, and all things that thou canst desire, are not to be com∣pared to her; Length of daies is in her right hand, and in her left hand riches and glory: her waies are waies of pleasure, and all her pathes prosperity, she is a Tree of Life to all that lay hold vpon her, and blessed is he that retaineth her. Howso∣euer therefore the World, and the Children of this World, doe repute and esteeme of godlinesse, it is most certaine it is the greatest Iewell, and offereth all other blessings with it. Heereunto accordeth the saying of the Apostle, s 1.30 Godlinesse is great gaine, if a man be content with that he hath. And in ano∣ther place; t 1.31 Bodily exercise profiteth little, but godlinesse is profitable vnto all thinges, which hath the promise of the life present, and of that which is to come. What can be more profitable, then that which maketh a man happy and bles∣sed, who is, by the fall of man (and the corruption of his nature) curssed and miserable? And who is it that doth not desire blessednesse? But godlinesse ioyned with true conuersion of a Sinner to God, maketh his State and stan∣ding blessed. The Psalmist witnesseth, That he is u 1.32 blessed that feareth the Lord, and delighteth greatly in his Commaundements: blessed are they that are vpright in their way, and walke in the way of the Lord: blessed are they that keepe

his Testimonies, and seeke him with their whole hearts: blessed is the man that walketh not in the counsels of the wicked, but delighteth in the law of the Lorde, and exerciseth himselfe therein day and night.

What can be more profitable then to haue interest in Christ the treasure of al treasures, and the Iewell of all Iewels; to haue him our Mediator, our Redee∣mer, our Sauiour? But when once we are truly conuerted, wee haue gotten Christ, he is become ours, we haue him dwelling in vs, him I say x 1.33 in whom dwelleth the fulnesse of the Godhead bodily, who is the head of the church, whom to know is eternall life. By him our bondage is turned into freedome, our beggery into riches, out thraldome into liberty, our death into life. Who is it then can be so simple or ignorant, to affirme that profession to be without gaine and profit, that bringeth Christ Iesus with it, in whom all treasures are hid and had? Or who can be so sottish or sencelesse to deny, that when wee haue done all that we can, our meanes are too slender, our cost too smal, our time too short, and our labour too little, in seeking to finde him, and in dig∣ging and deluing after him. For if we finde him, we are sure to find al things, and to want nothing that is good. What thing can be more profitable then that which giueth a man iust Title to Gods blessings, and a sanctified vse of his creatures? The vngodly man that is not conuerted to God, but peruerted in all his wayes, hath no part or interest in the promises and mercies of God, to warme himselfe with his wooll, to feede himselfe with his meate: y 1.34 For all the Beasts of the Forrests are his, and the beasts on a thousand Mountaines. Such as are wicked persons, are wrongfull Vsurpers, and vniust intruders vppon the Lords goods, and the portion that he hath prepared for his owne people, nay they are shamefull Theeues, and shamelesse Robbers that steal from the godly, that which was created for them, bestowed vpon them, and sanctified vnto them. Hence it is, that the Apostle saith, z 1.35 Vnto the pure are all thinges pure, but vnto them that are defiled and vnbeleeuing, is nothing pure, but euen their minds and consciences are defiled. In Adam we haue lost the pure and free vse of the creatures of God; in Christ Iesus the second Adam, and a 1.36 heyre of al things, we recouer our Title vnto them againe. Now, that which putteth vs in possession, and bringeth the full fruition with freedome of conscience, and comfort of heart of all these things, must needs be holden most helpefull and profitable vnto vs in this life.

Last of all, if wee consider the enduring and continuing of the gaine of godlinesse, we shall finde the price of it to be aboue all other commodities: the sweetnesse whereof may delight vs, and the contentment thereof may sa∣tisfie vs, and the certainty thereof, may allure vs to the seeking and prefer∣ring of it before all other, and to trauell and trafficke for it farre and neere. What commodity canst thou name or remember, that the richest Marchants bring from strange Countries, which is not subiect to be lost by land, and to perish by the Sea, by stormes, by robbers, by rouers, by tempestes and ship∣wracke, so that when thou hast fetched it with the greatest danger of thy life, it may be taken from thee, and thou from it, which maketh it to bee but a shadow of true gaine? But the profit of godlinesse is of a contrary Nature, if once we haue gotten this Pearle, the Theefe cannot steale it, the moth can∣not corrupt it, the Sea cannot drown it, the rust cannot fret it, the Land can∣not loose it, the length of time cannot consume it, the greatnesse of danger cannot take it from vs; the vnfaithfulnesse of seruaunts, the subtlety of ene∣mies, the fraud of false Brethren, the force of the mighty, the violence of the Oppressor, the partiality of the Iudge, the wresting of the Lawe, can neuer depriue vs or debarre vs of this benefite; yea, b 1.37 that which an Heathen man saide once of humaine learning, may more truly and iustly be spoken of god∣linesse, which indeed is true learning; the which whosoeuer wanteth (what Ornaments of Nature and Art soeuer otherwise he hath) is vtterly vnlearned;

nay a starke foole: It will follow vs as a sweete guide abroad, to solace vs, it will stay with vs a pleasant companion to delight vs at home; it will lye with vs as a bed-fellow in the night, to teach vs whereon to meditate; it will sit downe with vs as a guest at the Table to direct vs; it wil bee with vs as a skil∣full Physitian in sicknesse to comfort vs; it will sticke and stand to vs in pros∣perity, to humble vs; it will cleaue fast to vs in aduersity, and in the euil day to refresh vs; it will waite vppon vs in death, it will descend with vs into the graue, it will ascend with vs into heauen, and alwayes follow vs from place to place, as the shadow doth the body. This made the Apostle Iohn say, Bles∣sed are they that die in the Lord, for they rest from their labours, and their workes follow them. Reuel. 14, 13. To conclude therefore, so often as wee thinke of true Religion, or remember the day of our conuersion, we must think with our selues, that we made the most blessed change that euer was made, and hold this for a firme and sure principle, that no gaine is like to this gaine, no profit like to this profit.

* 1.38 Secondly, seeing Christian Religion, planted in the heart of a man, ma∣keth him good and helpfull to others, who before was vniust and vnprofita∣ble, let euery one proue his effectuall calling, and true conuersion, by earnest seeking after the good of others, and by a carefull abstaining from hurting, troubling, and wronging of others. It is to be chosen as a better thing to suf∣fer, then to offer wrong; to receiue, then to requite; to take, then to giue. Obadiah liuing in Ahabs Court, is commended for the manifestation of his Faith by his Workes (as the Tree that sheweth what it is by the fruites) hee hid c 1.39 the Prophets of God from the sword of the persecutor, and fed them in the Caue in the time of famine. The Prophet affirmeth and assureth, that such shall dwell in the Tabernacle of the Lord, and rest in his holy mountain, as make much d 1.40 of those that feare the Lord, and honour them whome God hath honoured. To this purpose, the Apostle setteth this downe as a certain signe of our adoption, that God accepteth vs as his sonnes and daughters, to wit; our loue to the Saints, e 1.41 We know that we are translated from death to life, because we loue the Brethren. Euery one must be able to shew the soundnesse of his faith, and the truth of his conuersion, by the fruits of his calling, f 1.42 and by the workes of regeneration and amendment of life. An iniurious man, that loueth himselfe, but not another, that hath no care to doe good to his Brother, but to himselfe onely, is not yet truely conuerted to God, nor deli∣uered from the bondage of sinne, nor made a member of Christ, nor engraf∣ted into the true Church, nor endued with the grace of sanctification; he is yet in the flesh, and not in the spirit; he is yet in death, not restored to life; he is the bondslaue of Sathan, not brought into the liberty of the sonnes of God. For where there is no change in conuersation, there can bee no assu∣rance of true conuersion.

The meditation of this point, must enter deeply into our harts, & teach vs to try our selus, whether as yet we born again by water and the spirit, or not. Whosoeuer can say thus, I haue beene in bondage to sin, now I am set free; I haue beene the prisoner of Satan, now I am at liberty; I haue liued vnpro∣fitably to God, vnprofitably to my selfe, vnprofitably to others, now I haue learned to lead my life to the honour of God, to the benefite of my brethren, and to the comfort of mine owne soule; whosoeuer (I say) can say thus, may be assured of his conuersion and turning vnto God, and that God hath be∣gun his good worke in him, which hee will finish at the appearance of Iesus Christ. Let vs all therefore know and consider, that it is required of vs to repent of sinnes, to turne to God, to chaunge our hearts, and to amend our liues, that so we may bring forth the fruits of righteousnesse, and expresse our obedience to the Gospell. To be without the fruits of the Gospel, is to de∣nie the Gospell; and to be without godlinesse of conuersation, is to be with∣out

Christ; and to bee without an heart inwardly sanctifyed, and without a life outwardly regenerated, is to be without faith. It had beene better for vs that we had neuer had the Gospell offered vnto vs, then to haue it, & to con∣temne it: It had beene better we had alwayes remained in darknesse, then to haue light come among vs, and not to walke in the light. It is a worthy ex∣hortation that the Apostle maketh to the Thessalonians, g 1.43 Yee are all the Chil∣dren of light, and the children of the day: we are not of the night, neither of darke∣nesse. Therefore, let vs not sleepe as others do, but let vs watch and be sober: for they that sleepe, sleepe in the night, and they that bee drunken, are drunken in the night: but let vs which are of the day, be sober, putting on the Brest-plate of faith and loue, and of the hope of saluation for an Helmet. It is not euery h 1.44 one that saith Lord, Lord, shall enter into the kingdom of heauen, but he that hath an ear∣nest and carefull endeuour to do his will. It is not enough for vs to bee called a Christian, to beare the name of a Protestant, to renounce the name of a Pa∣pist, to make shew of the true Religion, and to be an hearer of the word: we haue learned better things, and must giue an account of a farther dutie. * 1.45 We will say peraduenture, we hate and detest all the blinde and erroneous opini∣ons of Heretickes, of Arrians, of Papists, of Atheists, of Anabaptists, of Li∣bertines, and such like; that wee renounce all those opinions, that derogate any thing from the true worship and honour of God, as denying of Christes Godhead, his Manhood, his Mediation; that we abhorre all kind of Idola∣try, and superstitious seruing of our God. * 1.46 But is this the whole conuersi∣on of a man? Or is this the perfect worke of Repentance, that ought to bee wrought in vs? We must goe farther then thus, and yet (my Bretheren) I would we all went so farre.

Many stand in the midway, and haue not proceeded to learne and practise those duties. We must hate all ignorance of God and of his word, which is the Mother and Mistris of all sinne and error: we must loue and embrace the knowledge of God reuealed and offered vnto vs from time to time: we must seeke after it as a Treasure, wee must receiue it, otherwise wee deceiue our selues. We must hunger and thirst after the sincere milke of Gods word, and account their feete beuatifull, that bring it vnto vs, we must say; Come, let vs go vp to the house of God, that he may teach vs his wayes, and that we may walke in his pathes. But do we thus? Nay, when it is offered, doe we not spurne and kicke against it, as the Horse and Mule, that is without vnderstanding? Doe we not mocke and deride the Prophets of God, and preachers of the word, labouring to instruct vs in the right way, and are wee not for the most part made worse, and our hearts hardned, that wee can receiue no instruction? If we loued the light, we would delight in it, wee would be reformed by it, we would be transformed into the obedience of it: but our prophane works do testify against vs, that we hate both the light, and those that are the Au∣thors and the bringers of it. I might alledge many other workes of darke∣nesse, that swarme in our liues, and make vs swarue from the rule of righte∣ousnesse left vnto vs in the word. If we liue in beastly drunkennesse, in vnclean lusts, in hatred, in malice, and such like fruits of the flesh, we are not yet par∣takers of a new birth, we are not become new creatures, we haue not yet put on the new man, we cannot do good to any of our brethren. When Abra∣ham was to trauell among the Heathen that knew not God among the Ido∣laters that worshipped not God, among the prophane Infidels that were ne∣uer conuerted to God, i 1.47 he saide, The feare of God is not in this place, and they will slay me for my wiues sake. He could looke for no duties of loue, no prac∣tise of righteousnesse, no fruites of humanity toward him, to proceede from them that were vnmortifyed, vnsanctifyed, and vnregenerated. It is the great mercy of God to mankind, to giue to them his word, which restraineth their actions, subdueth their affections, and ordereth men which otherwise would

be outragious Monsters, as Wolues, Tygers, Lyons, Beares, Buls, Bandogs, nay Deuils incarnate one to another; who beeing left to themselues, they would be as Cormorants or Canibals, ready to deuoure and eate vp one an∣other, being not onely without piety, but without ciuility, without curtesie, without humanity. If therefore his word do not alter vs, nothing wil, nothing can. Thus then we see, that seeing it is the conuersion of a man, that maketh him any way profitable or seruiceable to others, we must all labor to be born againe, otherwise it had bin better wee had neuer bin borne; and wee must seeke true Repentance, and the conuersion of the heart, otherwise wee shall be vnprofitable members in the Church of God.

* 1.48 Lastly, seeing it is the turning of vs to God, that turneth vs to the good of men, it serueth as a notable direction vnto vs, to teach vs, that whosoeuer desireth that such as belong vnto him should be profitable and faithfull vn∣to him, let him labour to plant godlinesse in their hearts, and to sowe the seeds of eternall life in their minds. It will bee able to minister no comfort vnto thee, to see godlinesse flourish in others, and to heare of their conuer∣sion to God; endeuour to bring it home to thine owne house, and to settle it in the doores of thine owne family. A better duty thou canst not perform vnto their soules, and so vnto them, then by this, which will bring the bles∣sing of God with it, and remoue the curse of God from thee and thy family. Who is it (if he were asked the question) that would be trobled with an vn∣faithfull Wife, with stubborne Children, with vntrusty Seruants, or who is it that would not account them the greatest plague and punishment that can befall a man in this life, to haue such a dissolute and disordered house? If then, any desire to be with comfort and contentment matched with a proui∣dent and profitable wife, blessed with gracious and obedient children, fur∣nished with diligent and dutifull seruants, let them seeke out such as truely serue the Lord, make choise of such as shew liuely fruites of their vnfaigned conuersion, be carefull to traine them in the knowledge of God, and to pro∣cure their saluation.

This was Abrahams care and Conscience, to instruct such as did belong vnto him, and this was the cause that hee had a blessed wife, partaker of the same inheritance with him, that followed him vp and downe in euerie place, as God called him; he had a faithfull Isaac, ready in all duty to obey him; he had carefull and trusty seruants, that contented not themselues with eye-ser∣uice, but performed their duties in the singlenesse of their hearts, as seruing the Lord, and not man. Would we then haue our Wiues that lye in our bo∣somes, and are giuen as the deerest and neerest companions of our life, to be found faithfull vnto vs, of pure and chast conuersation, louing their chil∣dren, gouerning their house, and giuing no occasion to the aduersary, to speake euill? Let vs make them faithfull to God, and endeuour to work true Religion in them, k 1.49 as they which are heyres together of the grace of life. Such a blessed couple were Abraham and Sarah, Isaac and Rebecca, Zacha∣ry and Elizabeth, Aquila and Priscilla, with sundry others. This made the Prophet say, l 1.50 Blessed is euery one that feareth the Lord, and walketh in his waies, &c, thy wife shall be as the fruitfull Vine on the sides of thine house, & thy children like the Oliue plants round about thy Table.

Moreouer, if we desire to haue our Children the fruite of our own body, and the fry of the Church to be good and dutifull vnto vs (as euery one wold haue them do their duty to him, and will cry out against them when they be∣haue themselues rudely and vnreuerently) let vs be carefull of their conuersi∣on, let vs giue them the sweete taste of Religion, and let vs teach them this trade of the feare of God. We see that many complaine of the hardnesse of the world, of the straitnesse of the times, and of the miserablenesse of many men; Alas (say they) it neuer went worse with poore men, wee know not

what to do with our Children, how to employ them, or where to bestowe them, except a man be able to giue a round and rich summe with his sonne, he cannot get him a Maister, or prouide him a seruice, or bind him to a trade, or place him to get his liuing another day. But vnderstand, O yee vnwise a∣mong the people, and ye Fooles when will ye be wise? How long will wee liue in the Church, and yet not learne this one lesson which is the foundation and fountaine of al the rest, that godlinesse is the greatest gaine? Bind them to this trade, this is the best trade, with which no other can bee matched or compared; this requireth no great stocke or substance to put them foorth. They that haue nothing to giue, and little to liue vpon, may asloon aduance and preferre their children this way, as they that haue great riches, & large possessions. Hence it is that the Prophet saith, m 1.51 Ho, euery one that thirsteth, come ye to the Waters, and ye that haue no Siluer, come buy and eate; Come I say, buy Wine and Milke without Siluer, and without Money: wherefore do yee lay out Siluer, and not for Bread? And your labour without being satisfied? Hearken diligently vnto me, and eate that which is good, and let your soule delight in fat∣nesse.

Whereby we see, that whosoeuer are called to be of this Science, it wil be able to maintaine the Tradesmen, it will bring in the greatest profit. There are so many of some Trades, that they feare one will not bee able to liue by another, one enuyeth another, and hindereth another. It is not so in this Trade, the moe the better, the moe the merrier, euery one helpeth another, and all do make vp a blessed fellowship and communion of Saints. If then, thou haue a care to put thy sonne to an Occupation, that he may learn to liue another day, and neglectest this which is the cheefe and ground of all, thou art greatly deceiued in thy choise, and Christ Iesus shall laugh thee to scorn for thy folly. Let me therefore commend this waighty businesse of bestow∣ing thy sonne, to thy wise consideration; a greater gaine I cannot name, a ri∣cher trade thou canst not finde, a better Maister hee cannot serue, a farther freedome he cannot obtaine, a surer inheritance he cannot purchase. This is it which Salomon pointeth out vnto vs, Prou. 22, 6. Teach a childe in the trade of his way, and when he is old, he shall not depart from it.

Furthermore, if we desire to haue our Seruants that attend vpon vs, and labour for vs, to be obedient and faithfull vnto vs, painfull in their calling, and trusty in their businesse, let vs know that we our selues must be the means to procure it, and further it by seeking their saluation, and labouring earnest∣ly their conuersion. If they be truly Religious, they will be truely righteous; if they once know how to serue God faithfully, they will soone learn to serue vs faithfully for Conscience sake. Many haue euill seruants, and vngracious Children, they see it, they complaine of it, they seeme to lament it; but they neuer consider that the cheefest fault is their owne. Haue wee Seruants or Children giuen to lying, to deceiuing, to fraude, to falshood, to robbing and stealing, and breaking out into sundry disorders in their life? Let vs marke what the cause is, let vs see where is the occasion, and let vs prouide howe these abuses may be remedied and redressed. There is no better way to reco∣uer them, then to teach them their duties, to shewe them their sinnes out of the word of God, and to lay before them his Iudgements that are due vnto them. It is a great blessing of God to haue a Religious seruant, he bringeth the blessing of God with him, the heart of his Maister may trust in him, and he shall haue no neede of spoile, he will do him good (and not euill) all the dayes of his life. This wee see in the seruant of Abraham, who as hee had a care to teach and traine vp his housholde in the wayes of godlinesse, so the Lord blessed him with a faithfull family, and a n 1.52 religious seruant, whom hee employed in a waighty businesse, of fetching home a Wife for his Sonne Isaac.

The like we see in Ioseph, he was sold for a slaue, and brought down into Egypt, and bought at the hand of the Ishmaelites, And the Lorde o 1.53 was vvith him, and he was a man that prospered, and was in the house of his Maister the E∣giptian, and his Maister saw that the Lord was with him, and that the Lord made all that he did to prosper in his hand. So afterward, when as thorough ••he slan∣derous accusation, and false information of his Mistris, he was cast into pri∣son, p 1.54 where he was laid in Irons, and his feete were held in the stockes, the Lord made his innocency known, and shewed mercy vnto him, and got him fauour in the sight of the Maister of the prison, q 1.55 and the Keeper of the prison committed to Iosephs hand all the prisoners that were in the prison, & what∣soeuer they did there, that did he; and the Keeper of the prison, looked vnto nothing that was vnder his hand, seeing that the Lorde was with him, for whatsoeuer he did, the Lord made it to prosper. Beholde heere in Ioseph (as in a cleare glasse) the right picture and patterne of a right religious seruant, who being a poore prisoner, and lying in a darke Dungeon, beeing vniustly falne into the displeasure of his Maister, and wrongfully cast into a close pri∣son, did in that wofull and pittifull condition, both gain glory to God, beau∣tifie his owne profession, and seeke the good of his Maister, that put his trust in him. For no man is in so low and meane an estate, if he be a poore Ser∣uant, a base Kitchen boy, or a vile prisoner, but by diligence in his Calling, (such as it is) and by shewing fidelity to his Maister (such as he is) may great∣ly glorify the name of God whom he doth serue, and adorne the Gospell of Christ which he doth professe.

Hence it is, that the Apostle exhorting all religious seruants, saith, r 1.56 Let as many seruants as are vnder the yoake, count their Maisters woorthy of all honour, that the name of God and his Gospell be not euill spoken of, and that they may adorn the Doctrine of God our Sauiour in all things. The example of Iacob also is worth and worthy the obseruation in this case, who albeit he serued an hard & fro∣ward Maister, yet he rather considered what he ought to doe, then what the other deserued to suffer, so that he witnesseth, s 1.57 Hee was in the day consumed with heate, and with frost in the night, and his sleepe departed from his eyes, whatsoeuer was torne of Beastes, he brought it not vnto him, but made it good him∣selfe. This is it which the Centurion in the Gospell confesseth, and com∣mendeth in his seruants, t 1.58 For I am a man also vnder the authority of another, and I haue Souldiers vnder me: and I say to one, Goe, and he goeth; and to ano∣ther, Come, and hee commeth, and to my seruant do this, and hee doth it. These examples also of that seruant and Souldier, that waited vppon Cornelius, is notable to this purpose, u 1.59 who being trained vp in the feare of God, shewed all fidelity and forwardnesse to performe the will and commaundement of his Maister, and went to bring Peter, by whose Ministerie they might bee further instructed. Thus we see, that religious seruants are the best Ser∣uants, the most dilligent Seruants, the most true and trustie Seruants, the most prouident and profitable Seruants, and therefore it belongeth to al Ma∣sters of families, to be carefull to teach them the feare of the Lorde, and to traine them in the wayes of godlinesse. Heereby they shall honor God, heer∣by they shal do great good to their soules, heerby they shal discharge a good Conscience, heereby they shall procure their owne profite, and further their owne gaine.

[Which in times past was to thee vnprofitable, but nowe profitable both to thee and to mee.]

The Apostle in this place, speaking of the estate of Onesimus, and shewing what hee was before his Conuersion, and what hee was after, dooth fitly distinguish the times, and sayeth, that before his Calling to the Faith, hee was vnprofitable, seruing to no other purpose, but to feede him∣selfe, and fill vp a place; but no good, no grace, no godlinesse appeared to bee in him. But where did he conuerse and lead this life? Was it where the

name of God was not knowne, or where the sound of the Gospell was not heard? No, it was in faithfull Philemons house. This may at the first seeme a very strange and wonderfull thing, that he liuing in so religious an house, in so reformed a family, with so godly a company, which had the reputation of a little Church, should fauour nothing of piety, nothing of Christianitie, but remaine in vnfaithfulnesse toward God, and in vnrighteousnesse toward his Maister. * 1.60 From this description of Onesimus, in the time of his ignorance, before his eyes were opened, and his heart reformed, wee learne that it fal∣leth out (notwithstanding the desire and diligence of the Gouernors of the house) that in reformed families, are oftentimes found vnreformed persons. In godly places, do many times lurke vngodly Children, and vncorrigible seruants, into whose hearts no instruction will enter, and whose disposition no meanes of reformation can alter. We see this in the first family that euer was vpon the earth; and there haue beene no more wicked men in the world then they, that haue had the best meanes to direct them. Adam had mali∣cious and murthering Caine, Abraham had persecuting and sauage Ishma∣ell; Noah had scoffing and cursed Cham; Isaac had vngracious and prophan Esau; Dauid had ambitious and aspyring Absalom. So it was with Eli, with Samuel, with Hezekiah, with Iosiah, & sundry others, who after good means vsed by themselues, haue found much euill practised by their Children. The Fathers are often carefull to lay a good foundation, & to nurture their chil∣dren with good instruction, a 1.61 yet few children prooue like their Fathers, but are a degenerate and vnregenerate off-spring.

* 1.62 And albeit this do sufficiently appeare vnto vs by Testimonies of Scrip∣ture, and by daily experience, yet we shall farther be confirmed in this truth, if we waigh the Reasons whereupon it standeth. First, Religion commeth not by inheritance, and grace cannot be conueyed by propagation, but eue∣ry man begetteth his like, as he himselfe is by nature, as one Serpent engen∣dereth another. This Moses teacheth, that when Adam was faln from God, and had lost the grace of sanctification, b 1.63 He begat a child in his owne likenes, after his owne Image. Godly Parents may leaue their children temporal pos∣sessions, but they cannot bequeath vnto them Faith and a good conscience, which are not to be found in the naturall man.

* 1.64 Secondly, there must be a new byrth begun by Gods spirit; for the grace of regeneration, whereby we are brought to haue one foote in Gods King∣dome, is not of flesh and blood, but of water and the spirit; it is not of the will of man, but of the worke of God. This is it which our Sauiour setteth downe, c 1.65 As many as receiued him, to them he gaue prerogatiue to be the sonnes of God, euen to them that beleeue in his Name, which are borne not of bloode, nor of the will of the Flesh, nor of the will of man, but of God. Likewise, when hee disputed with Nicodemus, who was ignorant of this Doctrine, he saith; Ve∣rily, verily, I say vnto thee, except that a man be borne of Water, and of the spirit, he cannot enter into the kingdome of God. It is he onely that gaue the heart, that is able to change the heart; it is hee that gaue the eyes, that is able to open the eyes.

* 1.66 Thirdly, albeit the vnregenerate persons, and loose liuers, doe not want education and good bringing vp, yet they are not amended and reformed, because God doth not purpose their conuersion, but appoint their confusion. The Lord stirred vp Pharaoh d 1.67 to this same purpose, that hee might shew his power in him, and that his name might be declared throughout al the earth, yet he sent vnto him Moses and Aaron to cleare his owne Iustice, & to make him without excuse. The like the Scripture speaketh of the sonnes of Eli, who were reproued of him, for making the Israelites to trespasse, and to abhorre the offerings of the Lord, yet they regarded not his reproofe, beeing the Fa∣ther of their bodies, the Priest of the most high God, and the iudge of the

people: and this reason is rendered, why they obeyed not his voice, & heark∣ned not to his Counsell, e 1.68 Because the Lord would slay thē. So then, whether we do consider that grace cannot be conueyed by propagation, or that it is the proper worke of the spirit, to effect our regeneration, or that God will glori∣fie his great name in the confusion of such as break the bands, and cast away the Cordes of Discipline from them, wee cannot greatly maruaile, that in reformed places, are oftentimes to bee found vnreformed persons.

* 1.69 Let vs make vse of this Doctrine, and see both what may bee learned by it, and how it may bee applyed vnto vs. First of all, it teatheth, that though education bee a notable meanes of reformation and working good in the hearts of those that heare instruction, and albeit Parents and Maysters bee thereby discharged, as they that haue done their dutie, yet bare teaching is not sufficient to conuert the soule, and to settle the Conscience in good thin∣ges. Noah was as carefull for the instruction of Cham and Canaan, as of the rest that were of his house, & belonged to his charge: yet they followed not his Doctrine, but scoffed at him that was both Pastor and Parent. Dauid a man after Gods owne heart, walked in the middest of his house, in the vp∣rightnesse of his Conscience; yet he had an incestuous Ammon, a Rebellious Absolom, a licentious Adoniah, all of them vngodly and vngracious Chil∣dren. So then, although education be a good meanes, yet it is not a suffici∣ent meanes to worke reformation. He that laboureth in planting and wate∣ring, is nothing, except God giue the blessing of encrease. We see this eui∣dently in the publicke assembly, as well as in the priuate family; in the house of God, as well as in the house of man. There is a difference of hearers, ac∣cording to their diuers dispositions, f 1.70 some are deafe hearers, that haue not their eares boared through to the heart, they haue onely outward eares, and regarde no more but outward hearing, and are no way mooued with that which is spoken, dead-hearted, dull-eared, dim-sighted, heauy-headed. Others, beside their bodily eares, haue the eares of their hearts opened by the word and worke of the Spirit, made plyable and tractable to receiue, im∣brace, and beleeue, that which they heare. So is it in the priuate instructi∣on, vsed in priuate Families, all that heare with the outwarde eare, are not reformed; all that are instructed, are not conuerted. * 1.71 What then? Shall not Fathers teach their Children, and Maisters their Seruants, and House∣holders their Families, because some haue not beleeued, and many remaine as blinde and blockish as they were at the first? * 1.72 Yes, it is their dutie to bee dilligent in teaching them, and in laying the foundation of Christian Reli∣gion among them, howsoeuer it bee receyued or reiected of such as bee in their houses, and belong vnto them. Were not he a simple Husbandman, that would neglect to sowe his Ground, because hee knoweth that some of the Corne will neuer grow vppe, to bring foorth fruite, but dye in the earth? Or were not hee an vnwise Law-giuer, that will not haue whole∣some Lawes enacted and established, because some transgresse them, and disobey them, and make no account of them? Or were not hee a very foo∣lish Father, who because hee hath one rude and riotous Sonne, that will not reuerence his person, nor fulfill his Commaundements, nor regarde his Authoritie, nor feare his threatninges, woulde therefore holde his peace, and refraine himselfe from instructing and informing his other Children in the wayes of Godlinesse? Or were hee not a badde Gardiner, who because some of his Ground bringeth forth Weeds and Nettles, would therefore re∣fuse to water the Hearbes that are meete for the vse of man? When the Lorde sent his holy Prophets to reprooue the stubborne and stiffe-necked Iewes, hee knewe what entertainement them-selues shoulde finde, and what ef∣fect their Doctrine woulde haue taken, yet to make them without excuse,

they were commanded to go, that they might be conuinced of sinne, seeing there had beene a Prophet among them. The Prophet Ieremy being called of God to preach the word, is told afore-hand, that they shoulde not obey his word, g 1.73 but fight against him. Likewise Ezekiell being sent to the children of Israel, is shewed that they would not heare him, nor cease from their waies. Whereby we see, that howsoeuer the people were stiffe-necked, and stif-har∣ted, howsoeuer their faces were stronger then the Flint, and their fore-heads were harder then the Adamant, yet God would haue his worde offered vnto them, and laid before them. He hath mo endes then one of the preaching of his word; sometimes he vseth it to soften, and sometimes to harden; some∣times to saue, and sometimes to condemne; somtimes to be h 1.74 the sauor of life vnto life, and sometimes to be the sauor of death vnto death. So should it be with all godly housholders, howsoeuer they haue many that harbour in their houses, & are entertained within their wals, that regard not the fear of God, but pull away their shoulders from the sweet yoak of God, yet they are not to surcease or wax faint and weary, but to continue the instruction of them & the powring of water vpon the hard stone, proouing if God at anytime will soften their harts, and giue them repentance, that they may come out of the snares of the Deuil, of whom they are holdē captiues. We know not at what time God may work in them, and call them to a sight of their sinnes, and to a turning from their sins. They may heare that in the time of their ignorance, which they may practise in the time of their knowledge. They may hear that Doctrine, which though it lye hid and couered, as Corn in the earth, or as fire in the ashes a long time, and seeme buried in perpetuall forgetfulnesse, yet it may afterwardes break forth as the light, and kindle in their harts as a migh∣tie flame. Thus peraduenture it might be with this Onesimus, when he was conuerted by the Ministry of the Apostle to the Faith of Christ, he might cal to his remembrance many good thinges that hee had heard before, but ne∣uer a whit regarded nor respected, and now profit by that Doctrine that be∣fore he had despised and derided. The Disciples of Christ did not by and by receiue, nor conceiue of his preaching; but when i 1.75 hee was risen againe, they remembered what hee had deliuered vnto them. So ought wee to deale toward such as are committed vnto vs, let vs plant and water, com∣mitting and commending the successe and encrease of all our labours vnto God.

* 1.76 Secondly, seeing where there are good meanes, are many times godlesse and gracelesse men, we learne that to heare to saluation, and to receiue wil∣lingly instruction, is no generall or common grace, no man can beleeue, sauing hee to whom it is giuen. It is the guift of God that must open the vnderstanding, and boare through the eare, and sanctify the heart, before a∣ny can heare, with a desire to vnderstand, or lay it vppe with a purpose to practise and obey. Hence it is, that the Prophet saith, k 1.77 The Lord GOD hath opened mine eare, and I was not rebellious, neyther turned I backe. The E∣uangelist Luke teacheth, that when the Apostles preached the Gospell, so many as were appointed to saluation, beleeued, which was a fruite of their election; others mocked, which was a signe of their Reprobation. Lydia is commended, in that she l 1.78 attended vnto the things which Paule spake, but it was the Lord that opened her heart before she could be a faithfull and fruit∣full hearer. To this purpose Moses speaketh to all Israell, m 1.79 Ye haue seen all that the Lord did before your eyes in the Land of Egypt vnto Pharaoh, and vnto al his seruants, and vnto all his Land, the great tentations which thine eyes haue seene, those great Myracles and wonders: yet the Lorde hath not giuen you an heart to perceiue, and eyes to see, and eares to heare vnto this day. Nowe, as this ouer-throweth such as teach and maintaine an vniuersall Vocation, so it must serue to settle vs in the trueth of the Doctrine of particular election,

and predestination, n 1.80 That it is neither in him that willeth, nor in him that run∣deth, but in God that sheweth mercy. He sheweth mercie vpon whom he will shew mercie, and will haue compassion vpon whom he will haue compassion: therefore, he hath mercie vpon whom he will, and whom he will he hardneth. God loued Ia∣cob, and hated Esau, so that it was saide, The elder shall serue the younger. The Lord electeth some vnto life and saluation, before the foundations of the world; he elected some, and therefore not all; before the beginning of the world, and therefore not for their deserts, who then had not their beeing vppon the earth. Who art thou o 1.81 that wilt dispute with GOD? Or what shall it auayle vs to question it, and quarrell it with the Almightie? May the p 1.82 Clay reason with the Potter, or the Axe with the Carpenter, or the Sawe with him that draweth it, or the Rodde with him that taketh it? Or shall the thing formed, say vnto him that formed it, Why hast thou made mee thus? Dare any Seruant pry and search into all the secrets of his Maister? Canst thou follow & track the way of the Fish in the Waters, of the Fowles in the Ayre, of a Serpent vppon a stone, of a Shippe in the Sea? Let vs not aske a reason of his will, but rather say with the Apostle, q 1.83 O the deepenesse of the Riches both of the wise∣dome and Knowledge of GOD! Howe vnsearchable are his Iudgementes, and his wayes past finding out? For who hath knowne the minde of the Lorde, or who was his Counsellor, or who hath giuen vnto him first, and he shall be recompenced? If God should doo equally well vnto all his Creatures, then were hee after a sort so much lesse to be praised and magnifyed of some for his benefites, seeing he should do nothing specially and singulerly to them, more then to others. Neither is there are iniquitie in our God in so doing, for may hee not r 1.84 do with his owne what he will? May he not lighten what eyes hee will, or shoot away what arrowes he is disposed, without our certaine knowledge of his secret counsels?

* 1.85 But some man may say, when an whole assembly haue the same meanes, the same Ministery, an whole Family the same teaching and instruction; How is it that some beleeue, others will not beleeue? Some are conuer∣ted, others are hardned? Some are elect, others are reiected? * 1.86 I aunswere, it is not for the Creature curiously to search into the workes of the Creator, but to bee wise, according to sobrietie: and as well a man might demaund, why all in the fielde is not pure Corne, but some Tares? Why all in the Barne is not Wheate, but some Chaffe? Why Trees beare some leaues, and not all Fruite? Why in a great house there are Vesselles of Golde and Sil∣uer; some to an honourable, and others to a dishonourable vse? Why there are as well Goats that will not heare, as Sheepe that heare the voyce of the Shepheard? The Lord Iesus adoreth the Counsell of his Father heerein, and confesseth the reason to bee his will and heauenly pleasure, and farther then this whosoeuer goeth, higher then this whosoeuer ascendeth, and deeper then this whosoeuer searcheth, shall wander as in a maze, and neuer returne, shall fall downe headlong into a Gulfe, and neuer rise vp againe. Our Sa∣uiour saith, s 1.87 I giue thee thankes, O Father, Lord of Heauen and Earth, because thou hast hid these thinges from the Wise and men of vnderstanding, and hast ope∣ned them vnto Babes, It is so, O Father, because thy good pleasure was such. As for the condemnation of the wicked, and the execution of the heauy wrath and iust iudgements of God, there is more then sufficient due desert in the Reprobate; and though the righteous Lord worke therein, yet beware thou imagine any euill in him. The raine moystneth an euill Tree, and therefore it beareth bitter, and no better fruite. In that it beareth fruite, it commeth of the moysture: but in that it bringeth foorth euill fruite, it commeth of his owne Nature. The Sunne by the strength of his heate, and vertue of the Beames thereof, rayseth out of the Dirt and Dunghill, many foule and fil∣thy sauours, that infect men, and corrupt the Ayre; the raising of them vp,

is from the Sunne, the vnwholsome and noysome smelles are from the places themselues. The Raine is not properly the cause of the euill fruite, but the Nature of the Tree, and therefore it woorthily calleth for the Axe to cut it downe, and then iustly deserueth to be throwne into the fire. The Sunne is not directly the cause of those filthie sauours that are extracted out of stin∣king Ponds and puddles, but the Miery and marish Ditches themselues. So is it with God, he is as the Raine that falleth, and as the Sunne that shyneth from Heauen, t 1.88 Hee mooueth the euill man who worketh euill: the action is of God, the euill is from the free will of man, and from the soule spirite of the Deuill. God is not the Authour of the euill, and therefore let u 1.89 no man say when he is tempted, I am tempted of God, for God cannot be tempted with euil, nei∣ther tempteth he any man: but euery man is tempted, when he is drawne away by his owne concupiscence, and is entised.

Seeing then, the grace of Election, of Redemption, of Iustification, of Vo∣cation, of Sanctification, is not generall, nor generally giuen vnto all, but according to the free purpose and pleasure of him that chooseth, redeemeth, calleth, iustifieth, and sanctifieth: Let vs acknowledge his great mercie to the praise and glorie of his name, when hee maketh his owne ordinances a∣uayleable, which we see in many to bee vnprofitable: let vs confesse his lo∣uing kindnesse toward vs, when he doth beget vs by the immortall seede of regeneration, and worketh effectually our saluation. For what haue wee in vs, to mooue the Lorde to sauour vs, and followe vs, with a multitude of his compassions? Doth he see vs any better by Nature then others, whome hee hath reiected and refused? No, in no wise. We are of the same moulde with them, and by nature no better then they. Let vs not stand vpon the righteous∣nesse of our owne nature, or the deserts of our own works, or the goodnesse of our Ancestors, but seeke to haue grace in our hearts, x 1.90 and not to call that our owne, which we our selues haue not done. The Father shall not be saued by the Childe, nor the Childe by the Father, y 1.91 but euery man shall confesse the wayes of God to bee equall, and giue an account for himselfe. Manie godly and faithfull parents haue had children appointed to wrath, and reser∣ued to destruction: and therefore, whether our fore-fathers were beleeuers or vnbeleeuers, let not vs looke so much vpon them, to glory in them, or to rest vpon them, or think to be saued by them, as enter into our selues, and la∣bor to approue our obedience in the sight of God.

* 1.92 Thirdly, seeing that in good houses are found euill persons, it putteth all Parents and Maisters in minde of a necessary duty, and offereth them comfort in the discharge of their duty. Their duty is not to forget or neglect to pray vnto God earnestly, constantly, and continually, for Gods blessing vpon his labours in their family. For when wee haue doone our best endeuours, and vsed the greatest diligence, there remaineth somwhat behinde to be perfor∣med for our Children and people, euen to wait for the encrease of our labors, and the worke of Gods Spirit, to season and sanctifie their hearts that belong vnto vs. It is not the outward worke of teaching, that can conuert the soule, and reforme the life. We can but speake vnto the eare, it is God that speak∣eth vnto the heart. Hence it is, that some beleeue, and others blaspheme; some are bettered by the word, others are made worse by instruction, and become desperate, and extreamly wicked, as the Sun that softneth the wax, and hardneth the Clay. The Iewes that were fedde by the word, z 1.93 were filled with enuie, and contemned the ordinance of God offered vnto them, and spake euill of the way of God, and the meanes of saluation. So it was with Pharaoh, the more Moses and Aaron spake vnto him, so much the more his heart was hardened. For the word, thorough the corruption of our nature, is as an Hammer that hardeneth the Anuile, as a fire that consumeth the Stubble, and as a Raine, that bringeth vppe briars and bushes, that are reserued to

be burned. There is no godly Housholder, but if he be diligent to marke the manners, and to know the behauiour of the people about him, he shall espy not onely many vnreformed in themselues, but secret enemies to reformati∣on in others. So that it is their parts, to entreat God, both before and after the meanes vsed, to make them effectuall and profitable, and to desire him to encline their hearts to practise and obedience. We must follow the example of the Husbandman, who after the sowing of his seede, and Tilling of his ground, a 1.94 looketh for the early and the latter raine to come from heauen, so must we call vpon God our Heauenly Father, to send a gracious raine to moysten their hard hearts, and so to soften them, as that they may bee fit to receyue instruction. This the Prophet Ieremy teacheth, b 1.95 I haue heard Ephraim lamen∣ting thus; Thou hast corrected me, and I was chastised as an vntamed Calfe, con∣uert thou me, and I shall be conuerted, for thou art the Lord my God. And in an∣other place the Church saith, c 1.96 Turne thou vnto vs, O Lord, and we shall be tur∣ned; renew our dayes as of old. Whereby we see, that we must depend vppon God to poure out his grace vpon them, and to beginne in them the work of regeneration.

Moreouer, this serueth to comfort all faithfull Parents, and godly May∣sters, who haue with a good conscience beene carefull to discharge their du∣ties, and to reforme their families, albeit many remaine obstinate, and con∣tinue setled in the Dregges of their sinnes. It is vnpossible for the d 1.97 blacke Moore to change his skin, and the Leopard his spots; it is hard for them to do good, that are accustomed to do euill. Our labour shall not bee in vaine to our selues, albeit it be in vaine to others; our worke shall return into our owne bosome, albeit it will not enter into the bosome and breast of others. This is it which Christ our Sauiour saide to his Disciples, whom he sent vnto the lost Sheepe of the house of Israell, When e 1.98 ye come into an house, salute the same, and if the house be worthy, let your peace come vpon it: but if it be not wor∣thy, let your peace returne to you. Our carefull endeuours shall be rewarded of God, albeit they be smally regarded of men; they are approued in Heauen, albeit reproued & reiected in earth. When the Prophet Esay bringeth in the Lord Iesus, complaining that his preaching tooke none effect among the vn∣thankfull people of his owne hard-hearted Nation, hee comforteth himselfe in this assurance, that he knew his labors should not be in vain in the Lord, f 1.99 I said, I haue laboured in vaine, I haue spent my strength in vaine, and for no∣thing, but my iudgement is with the Lord, and my work with my God. So shal it be with euery one of vs that are deuout and diligent in doing our duties, and in instructing our families, God will not measure our paines by their profit, nor reward our diligence according to their negligence, g 1.100 For euery man shall re∣ceiue his wages according to his labour. This ought to be an encoragement to al men to take pains with their people, and to comfort them against al discom∣forts that arise in their way, to slake their diligence, to cool their zeal, to hin∣der their paines, and to stop the course, that happily they haue begun to win their families to a loue of the truth.

* 1.101 Lastly, seeing euill persons are found, where good meanes are vsed, it tea∣cheth all those that are vnder the gouernment of godly Masters, not to blesse themselues as though they were happy, because they dwell not in prophane places, because they serue not prophane Maisters, because they are partakers of instruction, which many thousandes want; but it belongeth vnto them to labor by all meanes to make the vse of the meanes offered vnto them, to bee fruitfull and effectual for their saluation. For, as when we come into the con∣gregation of the faithfull, we ought to bee prepared and fitted to receiue the spirituall food of our soules; so in comming to the priuate exercises of Cate∣chizing & instruction, we are not to present our selues rashly and vnreuently, as if wee went to heare a Play, or to see some pastime, or to dispatch some

worldly busines: but we must performe these holy actions with a conscience of our duties to God, & with a care of our own saluation. We haue not of our selues eares to heare, nor eyes to see, nor hearts to vnderstand: we are not a∣ble to conceiue the things that are of God, without the assisting and streng∣thening Spirit of God.

Before we come to heare the word read vnto vs, or the principles of Reli∣gion laid before vs, or to ioyn in prayer with our Brethren; h 1.102 we must purge our affections, of wrath, filthinesse, maliciousnesse, dissimulation, hypocrisie, enuy, and euill speaking. For so long as these corruptions are found in vs, to offer vnto vs the Word, is all one, as if most pure Waters were powred in∣to a stinking and polluted Vessell, whereby they are made vnprofitable. We must vse earnest and hearty prayer vnto the Lord, to open our blind eyes and deafe eares, i 1.103 That we may vnderstand the wonderfull things of his Law: k 1.104 That he would take away our stony hearts, and giue vs hearts of Flesh, in which his Word may be deepely imprinted. And whensoeuer we are performing these heauenly duties, l 1.105 we must account our selues to be in Gods presence; wee must remember, that he is either speaking to vs, or we are speaking to him; and we must stirre vp our selues to all attention. Thus it shall come to passe, that the word of God, which worketh in many to condemnation, shall bee to vs the Seede of regeneration, the food of the soule, the curing of our cor∣ruptions, the light of our waies, and the meanes of working in vs all necessa∣ry graces of God in this life, and of assuring vnto vs euerlasting happinesse in the life to come.

[Verse 12. Whom I haue sent againe: thou therefore receiue him, that is; mine owne Bowels. Hitherto the Apostle hath named and described the party or person for whom he prayeth: Now he sheweth breefely the matter of his re∣quest, and the account that he maketh of him. The request is, that he would receiue him into his House, and retaine him into his seruice againe: the ac∣count made of him, that he was to him as his Bowels, euen most deare and tender, being made a member of Christ, though a poore Slaue and abiect Seruant by his calling, and a Fugitiue Runna-gate by his former condition: whereby we see the louing affection and tender compassion of Paule toward him for our imitation. As if he should haue said; If I thought or imagined that he would be as vnprofitable vnto thee hereafter, as he hath beene heere∣tofore, I would neuer haue giuen him my Letters of commendation, nor haue sent him backe vnto thee in this manner. For I should be of this mind, rather to haue him punished then receiued. But now I am not afraid of it, or discouraged from sending him vnto thee, I haue had a comfortable experi∣ence of his faithfull seruice, who ministred vnto me in my necessities. I haue therefore good cause to conceiue a good opinion of him, and to giue this te∣stimony of him, that hee was neuer so vnprofitable to thee, as I haue found him profitable to me.

* 1.106 We learne from hence, that former offences vpon true repentance and a∣mendment of life, are to bee remitted and pardoned by all true Christians. Whensoeuer our Bretheren haue trespassed against vs, and offended vs, it is our duty, vpon their vnfained repentance to forgiue them, to forget their in∣iuries, and to receiue them into fauour againe. Whereas Onesimus fled from his Maister, it was a sinne, from so good a Maister it was a greater sinne: but whereas he conueyed away with him his Maisters goods, and did steale from him at his departure, this was more heynous, and made his offence worst of all: yet vpon his repentance, he laboureth to haue him forgiuen, and to haue his trespasse put out of remembrance. This is offered to our considerations in the Parable of the prodigall Sonne, when once hee resolued to leaue his loose life, and to returne backe to his m 1.107 Fathers house, from which he shame∣fully departed, he was entertained with a kisse, and receiued into fauour, and

had his former misdoings and misdemeanours forgiuen. When Peter came to Christ and said; n 1.108 Maister, how oft shall my Brother sinne against me, and I shall forgiue him: Vnto seauen times? Iesus saide vnto him; I say not vnto thee, Vnto seauen times: but vnto seauenty times seauen times. To this purpose Christ propounded a parable of a certaine King, o 1.109 which would take an ac∣count of his Seruants, and finding one that was vnmercifull and hard-hear∣ted to one of his Fellow-Seruants, he called him vnto him, and saide vnto him: O euill Seruant, I forgaue thee all that debt because thou prayedst me: ough∣test not thou also to haue had pitty on thy Fellow-Seruant, euen as I had pitty on thee? So his Lord was wroth, and deliuered him to the Tormentours, till he should pay all that was due to him: so likewise shall mine heauenly Father doe vnto you, except ye forgiue from your hearts, each one to his Brother their Trespasses. We haue in the Scriptures sundry examples of the practise of this Doctrine, and of the performance of this duty. We see this in Ioseph toward his brethren, when they desired forgiuenesse, and craued pardon at his handes after the death of their Father, p 1.110 he said vnto them; When ye thought euill against mee, God disposed it to good, that hee might bring to passe as it is at this day, and saue much people: Feare not now therefore, I will nourish you and your Children, and he comforted them, and spake kindely vnto them. This Paule himselfe pra∣ctised, and moued others to practise toward the incestious Corinthians, q 1.111 It is sufficient vnto the same man, that he was rebuked of many, so that now contra∣ry-wise, ye ought rather to forgiue him and comfort him, least the same should bee swallowed vp with ouer much heauinesse. Wherefore I pray you, that you would confirme your loue toward him: to whom ye forgiue any thing, I forgiue also: for verily, if I forgaue any thing, to whom I forgaue it, for your sakes forgaue I it, in the sight of Christ. To this purpose the same Apostle saith; r 1.112 Be angry, but sinne not: let not the Sunne goe downe vpon your wrath, neither giue place to the Deuill. And afterward; Let all bitternesse, and anger, and wrath, and crying, and euill speaking, be put away from you, with all maliciousnesse: be ye curteous one to another, and tender-hearted, freely forgiuing one another. All these Testi∣monies and examples, as a Cloud of Witnesses serue to teach vs, that repen∣tant offenders must be forgiuen, and their offences blotted out of our re∣membrance.

* 1.113 The reasons to confirme this truth farther to our consciences, are not far to seeke, but neere at hand. For first, hereby we imitate our heauenly Fa∣ther, and are made like to him. As we are commaunded to be holy, as he is holy: so we are charged, to Be mercifull, s 1.114 because our Father also is mercifull, who hath not desire that the wicked should dye, but that he should liue, if he returne from his waies. God is prouoked of vs euery moment, and we are indebted vnto him ten thousand Talents, yet he is intreated of vs, and he is reconciled vnto vs, so that he maketh his Sunne to arise vpon the good and euill, and the raine to fall vpon the iust and vniust: ought not we therefore to loue one another, and to forgiue one another after his example? This is the reason v∣sed by the Apostle; t 1.115 Now therefore as the elect of God, holy and beloued, put on the bowels of mercy, kindnesse, humblenesse of minde, meekenesse, long-suffering, forbearing one another, and forgiuing one another: if any man haue a quarrell to another, euen as Christ forgaue, euen so doe ye. It were wofull to vs, if God were not ready to forgiue: for we finde our selues ready to offend, and one sinne vnpardoned, is sufficient to make vs be condemned.

* 1.116 Secondly, our forgiuing of our Bretheren, giueth comfort and confidence that we our selues shall be forgiuen. We are taught to gather assurance of pardon to our owne hearts, from our readinesse to forgiue others, that God wil, & in Christ hath forgiuen vs our trespasses. This we see in the fift petition of the Lords Prayer, when we are taught to say, and to pray: u 1.117 Forgiue vs our sinnes, for euen we forgiue euerie man that is indebed to vs. Euery one would

be glad to haue a sure testimony and infallible witnesse of the forgiuenesse of his sinnes, for from hence commeth our greatest comfort. Now there can∣not be stronger Argument to worke in vs this perswasion, seeing that we by examining our affections toward our Brethren, may conclude the certainety of Gods mercy toward vs. For our forgiuenesse is not made x 1.118 the cause, but the signe and Seale of Gods forgiuenesse, for as much as his pardoning of vs, doth worke in vs the pardon of others.

* 1.119 Thirdly, it is a certaine thing, that such as will not forgiue, shall them∣selues neuer be forgiuen. Our forgiuenesse is vpon condition, if we remit the offences of others: if we retaine them, our owne sinnes are also retained. If then the example of God and our owne assurance cannot draw vs to this duty, let the greatnesse of the danger moue vs to forgiue, which hangeth o∣uer their heads, that harden their hearts in hatred and mallice against their Brethren. This our Sauiour setteth downe immediatly after the Lords Pray∣er; y 1.120 For if ye doe forgiae men their trespasses, your heauenly Father will also for∣giue you: but if ye doe not forgiue Men their trespasses, no more will your Father forgiue you your trespasses. And in another place he saith; When ye shall stand and pray, forgiue, if ye haue any thing against any Man, that your Father also which is in heauen, may forgiue you your trespasses: for if you will not forgiue, your Father which is in Heauen will not pardon you your trespasses. This the Apostle Iames assureth, z 1.121 That there shall be condemnation mercilesse, to him that shew∣eth not mercy, and mercy reioyceth against condemnation. This we see in the ex∣ample of that euill Seruant that fell from his Maisters fauour, and was deny∣ed forgiuenesse. For when as being vnable to pay, a 1.122 He cryed for mercy, desi∣red forbearance and promised payment, his Maister had compassion vpon him, loosed him, and forgaue him the debt. But when that Seruant dealt hardly with his Fellow-Seruant that ought him an hundred pence, so that he laid handes vpon him, tooke him by the throat, and cast him into Prison, his Lorde called backe his grant, and required the debt of him, and deliuered him to the Tormentours. This may seeme very strange at the first, that his Lorde should forgiue the Debter, yet and afterward exact the debt of him: to pardon the offence, and to punnish the offender. This may seeme all one, as if a Magistrate should remit the theft, and execute the Theefe. But we shall not greatly maruaile at this dealing, if we consider that God giueth pardon vpon condition, and that we receiue pardon vpon condition. True it is, this condition is not alwaies or heere in this place expressed, but it is here and alwaies to bee vn∣derstood. Notwithstanding, sometimes the condition is added, as when Christ saith; Condemne not, and ye shall not be condemned: forgiue, and ye shall be forgiuen. Luke 6. So that he forgiueth vs our offences, condicionally that we forgiue the offences of our Brethren. Thus he forgaue the Seruant that was not able to pay, to teach him compassion and mercy toward those that were indebted vnto him. If we will not forgiue, but require of our debters the vtmost farthing, we shall finde the Lord as hard, and our selues to make a Law against our selues. Wherefore, to the end that Gods example may be followed in well doing, that our owne consciences may be assured of for∣giuenesse, and that great danger is incurred through want of forgiuenesse: we learne, that God requireth it as a speciall duty of vs, to shew our selues ready and forward to forgiue our Bretheren, that haue wronged and offen∣ded vs.

* 1.123 And howsoeuer this Doctrine be proued by Scriptures, cleered by exam∣ples, and confirmed by reasons, yet as it standeth not with the liking of flesh and bloud, which is ready to reuenge and breath out threatnings; so carnall reason ministreth many obiections which are not to be passed ouer, but to be diligently discussed and dissolued. It shall not therefore be amisse, before we proceede to the vses, to answer such questions as stand in the way, where∣at

the vnleatned stumble, as at a stone that lyeth in the way: which being de∣termined, we will handle the Vses.

* 1.124 First, seeing we are bound to forgiue euery one that is indebted vnto vs, the question may be asked whether, this extend to all debts, and that we are charged to forgiue all our Debters? * 1.125 I answere, debts are of two sorts, either Ciuill, which commeth by Couenants of buying and bargaining one with another, without which, the life of man cannot consist. Of these mutuall Couenants and Contracts betweene man and man, we must not vnderstand our Sauiour Christ when he speaketh of Debts and Debters: but of priuate hurts and damages that are done vnto vs, in our bodies, in our goods, or in our good Names. These iniuries done to our bodies, which oftentimes are misvsed; to our goods which are diminished, to our good Names which are impaired, are to be remitted. As for other debts due to vs, we may re∣quire them, so we doe it with shewing mercy to such as are in necessity, to∣ward whom we ought to haue patience in forbearing.

* 1.126 The second is, whether a man may lawfully sue him at the Law that hath offended him? Or how doth suing and forgiuing stand together in a Christi∣an? * 1.127 I answer, the Law is free for all men, and the end of it is to redresse all disorders. And as a Souldier in a lawfull warre may kill his Enemy, and yet loue him: so may a man forgiue an iniury, and yet vse the remedy of the Law, and thereby seeke in a Christian manner, to redresse the wronges that are done vnto him. Now, in suing at the Law, we must obserue these sixe rules. First, it must not be for toyes and trifles, but in matters of waite and impor∣tance, which do neerely concerne vs, and whereby we are some way damni∣fied. But trifles cannot damnifie vs. This reproueth those that are so farre carried vpon the spleene, b 1.128 as that they are ready to prosecute euery action and slight occasion that is offered vnto them, if it be but the wagging of a Straw, which bewrayeth an euill heart in them. Secondly, we must take heede of priuate reuenge and inward hatred, which if we conceiue, we doe not forgiue. We must not suffer our suites to coole our loue to our Bretheren, nor to weaken our Faith in performing our seruice & worship vnto God. For albeit the cause be neuer so iust and lawfull, c 1.129 yet if we handle it vnlawfully, vncharitably, and vnchristianly, we offend God, and transgresse against our Brother. Thirdly, we must beware of giuing offence to the Church of God. Some offences are taken, but not giuen, as when men are offended for doing our duty to God. We must not omit that which God requireth, because man will be offended. Our care must be, to be ready to giue satisfaction to the godly, that our doing be not iustly scandalous, obseruing the rule of the Apostle; d 1.130 Giue no offence, neither to the Iew, nor to the Gentile, nor to the church of God, and abstaine from all appearance of euill. Fourthly, the end of all Con∣trouersies and Suites in Law, must bee to liue in concord, and to maintaine godly peace. If we haue not this end, we ayme at a wrong end. The end of all lawfull Warre, is not murther and tumults, but peace and quietnesse. So the end of all strife, must be to liue without strife. For if all iniuries were put vp and were not repressed, many would grow worse and worse, and ouer∣turne the Ciuill State and gouernment.

Fiftly, another end we may at, must be, that the truth may come to light that is hidden, that the party offending may be chastised, e 1.131 and by chastice∣ment be brought to repentance for his wronges. For such is the mallice of many, that the passing by of one wrong, would but open a wide gap or gate to bring other iniuries vpon our owne heades: and the more we suffer, the more hard measure they would offer. Lastly, the Law must bee vsed, not vpon pleasure, but vpon necessity, and we must take it vp as the last refuge and remedy. We must vse it as a Father vseth correction, or as a Physition v∣seth desperate Medicines, or as the Surgion vseth searing and cutting, f 1.132 when

other will not serue the turne. If a friendly agreement and priuate arbiter∣ment may be had, let it be preferred, and the Magistrate not troubled with our contentions. Thou oughtest not to produce into publike Courts of Iu∣stice and iudgement, that which may well bee decided and determined by graue, sober, godly, and discreet men at home, as the small causes which the Rulers might iudge, were not to be brought before Moses. Exod. 18, 22. If it cannot be had, so that though we seeke peace and ensue it, yet it flyeth from vs, it is lawfull for vs to go farther, euen to sue our neghbour at the law, and vse the benefit of the Magistrate.

* 1.133 The third obiection is, how can the Magistrate practise this Doctrine to forgiue offences and offenders, seeing (as the Apostle teacherh.) Rom. 13. He beareth not the Sword in vaine? If his duty be to punish, how can he par∣don? If he be to execute iudgement, how can he forgiue them that trespasse? * 1.134 I answere, a Magistrate is to be considered two waies, according to two se∣uerall persons which he doth sustaine; to wit, either as he is a Man, or as hee is a Magistrate, as he hath a common condition, or a speciall. As he is a man, or a Christian man (which estate he hath common with his Brethren) he is to beare and forbeare, and behaue himselfe as others: but as he is a Magistrate, which estate he hath as properlie belonging vnto him; he is the Deputy and Vice-gerent of God, he sustaineth his person, he executeth his iudgement; and therefore he ought not to haue any respect of persons, or winke at the committing of any wickednesse.

* 1.135 The fourth Obiection, is, how we can be saide to forgiue our Bretheren their trespasses, seeing no man can forgiue sinnes but onely God. Hence it is that Dauid saith in the Psalme; Against thee, against thee onely haue I sinned, and done euill in thy sight. Psal. 51. Likewise the Scribes and Pharisies, when they heard Christ speake to the man sicke of the Palsie; Thy sinnes are forgi∣uen thee, began to reason among themselues, Who is this that speaketh Blasphe∣mies? Who can forgiue sinnes but God onely? Luke 5, 20, 21. * 1.136 I answer, in euery sinne there are two things to be marked and considered; the euill of the acti∣on, and the damage that ariseth to man by the euill action: the one God for∣giueth; the other man forgiueth. God pardoneth the euill; Man pardonerh the damage or detriment that befalleth his person, goods, or name. So then God forgiueth, and Man forgiueth: God forgiueth the sinne, man forgiueth the hurt. For we must obserue, that in euery trespasse are two offences; one to God; the other to man. To God, when he forgiueth the breach of his law, and imputeth it not to the offender which belongeth properlie to him, and no man is able to doe. To man, when he remitteth the iniury or harme that hath risen to him, in the things that appertaine to him. It is not in mans po∣wer to forgiue the sinne, whereby God is offended: and he oftentimes par∣doneth the wrong done to him, when God forgiueth not the sinne: for God neuer forgiueth any, but such as are penitent.

* 1.137 Lastly, the question may be asked, whether all offenders against vs are to be forgiuen, or onely such as repent. The Apostle moueth Philemon to par∣don his Fugitiue and false-fingred Seruant vpon his repentance. So Christ our Sauiour speaketh to his Disciples: g 1.138 Take heede to your selues, if thy Brother trespasse against thee, rebuke him: and if he repent, forgiue him: And though he sinne against thee seauen times in a day, and seauen times in a day turne againe to thee, saying; It repenteth me, thou shalt forgiue him. Whereby it may seeme at the first, that eyther we are onely to forgiue the penitent, and retain mallice against the impenitent, which were want of Charity: or say, that the condition annexed by Christ, is voide and idle, which were a voyce of blas∣phemy. * 1.139 I answere, offences are forgiuen two waies, as there are two kind of persons that offend against vs. Some acknowledge and yeild their offence, others are obstinate and stiffe-necked. So, one kind of forgiuenesse is, when

we beare no mallice, when we doe no wrong, when we seeke no reuenge. Another kind, is; when we thinke well of them that haue offended vs, when we are perswaded that God hath forgiuen them, when wee are ready to re∣ceiue them into our fauour againe. Wherefore we haue no liberty granted vnto vs to deny mercy and forgiuenesse to the wicked. If a man haue done vs wrong, and then either denyeth it, or diminisheth it, and will not repent of it: True it is, we are commaunded to loue him, we are forbidden to hate or to hurt him, we are restrained from reuenge, we are brideled from wishing or desiring vengeance to fall from Heauen vpon him, we are charged to do him good and not euill, we are willed to procure his saluation, to seeke his amendment, and to further his repentance that he may see his sin; but we are not bound nor bidden to haue a good opinion and estimation of him; for though we must loue him, yet we must thinke of him as he deserueth. But when a man hath offended vs, and trespassed against vs, and being reproued and admonished confesseth his sinne, desireth pardon, craueth reconciliation, offereth satisfaction, bewaileth his former transgression, and promiseth a∣mendment of life, it is our dutie not onely to loue him, but to like of him: not onely to hate him as an Enemy, but to account him as a Brother: not only to desire vengeance to come vpon him, but to accept of his repentance, and to assure his heart that God hath forgiuen him, and will not lay his sinne vnto his charge. So then, if any man doe me an open iniury, and I laying aside a thirsting after reuenge, h 1.140 doe not cease to loue him, but in stead of e∣uill doe good, and in stead of wrong, do bestow a benefit vpon him, though in regard of the wickednesse of his heart, the mischiefe of his hands, the want of repentance, and the nature of his offence, I thinke hardly and heynously of him (as he is worthy) yet am I truely said and rightly accounted, to for∣giue him. For when God requireth that we doe good to our Enemies, loue them that hate vs, blesse them that hurt vs, pray for them that persecute vs, and to doe good to all them that speake all euill against vs: he doth not there∣by presently commaund that we allow in them those things that he condem∣neth, or praise in them the thinges that he reprooueth: but he onely would haue our hearts free from hatred, our minds from mallice, our tongues from slander, & our hands from reuenge. The second manner of forgiuenes (which is a free and full forgiuenesse) is, when beholding liuely fruits of their repen∣tance, we esteem them as brethren, we account them as the children of God, we fauour thē as fellow-members with vs of Christ, & are perswaded that the remembrance of their sins cōmitted against God, and of their iniuries offered vnto vs, are blotted out of Gods sight. For true repentance is an high and ho∣ly worke, greatly accepted of God and his Angels. Of God, i 1.141 because when we repent, he will put all our sinnes out of his remembrance. Of the k 1.142 An∣gels, because there is ioy in their presence for one Sinner that conuerteth, more then for ninety and nine iust men that neede no repentance. The sub∣stance of that which hath beene saide, is this: If an offender haue wronged thee, and continue obstinate and setled to wrong thee still, thou shalt forgiue him, that is; thou shalt not hurt him, nor mallice him, but loue him, and seek to doe him good: but as yet thou art to think him a wilfull and wicked man, l 1.143 Because thou art not to speake euill of good, or good of euill; to put darkenesse for light, and light for darkenesse; to call bitter sweete, and sweete sower. If he turne from his euill waies, and repent him of his sinnes, thou shalt forgiue, him, that is; thinke as well of him, as euer thou didst thinke ill of him, comfort him, raise him vp with the sweete promises of the Gospell, and assure him that God hath forgiuen him, & therfore he need not doubt of the forgiuenes of his Fellow-Seruant. And if we will a little search the Scriptures, we shal finde examples of both these sorts and kindes of forgiuenesse recorded vnto vs. Of the first sort of forgiuing euill doers, euen while they remaine euill

doers, we haue in Dauid toward Shemei, that curssed him with an horrible Cursse, he sware that he should not dye, and pardoneth him (albeit Abishai. the Sonne of Zeruiah said; m 1.144 Shall not Shemei dye for this, because he curssed the Lords annointed?) Notwithstanding, he thought of him as of a wicked man, and gaue Salomon his Sonne charge, not to account him innocent. And this is that forgiuenesse which Moses speaketh off. Leuit. 19. Thou n 1.145 shalt not hate thy Brother on thine heart, but thou shalt plainely rebuke thy Neighbour, & suffer him not to sinne. Of the second sort of forgiuenesse, which is toward the penitent, we haue an example in Paule and the Church of Corinth, toward the incestuous person which had committed Fornication, o 1.146 And such Forni∣cation as is not named without detestation among the Gentiles, taking vnto him his Fathers Wife. For when he being rebuked of many, and put out from among them, sorrowed for his sinne with a godly sorrow, which caused re∣pentance not to be repented off, he willeth them to receiue him, and enter∣taine him among them as a faithfull Brother, and to thinke well of him as they did before, p 1.147 And to minister comfort vnto him, least he should be swallo∣wed vppe with ouer-much heauinesse, and least Sathan should circumuent vs, for we are not ignorant of his enterprises. Hence it it that he saith; ye ought to forgiue him, and to comfort him, and to confirme your loue toward him, which is as much as if hee should desire them to take him againe for a Brother.

* 1.148 The Obiections being answered, which stood before vs as a Cloud that dimmed and darkned our sight: let vs come now to the Vses of the Doctrin, and see what we may conclude from hence. First, seeing former offences are vpon our repentance to be forgiuen, we learne that we ought all to be of a plakeable Nature, easie to be appeased, and ready to be intreated; we must be inclinable to mercie, and passe by offences that might prouoke vs to an∣ger. It is a fruit of true loue, described by the Apostle; q 1.149 It suffereth long, it is bountifull: Loue enuyeth not: Loue doth not boast it selfe: it is not puffed vp: it doth no vncomely thing: it seeketh not her owne thinges: it is not prouoked to anger: it thinketh not euill: it reioyceth not in iniquity, but reioyceth in the truth: it suffereth all thinges: it beleeueth all thinges: it hopeth all thinges: it endureth all thinges. There is no man but gladly desireth to haue God (that is able) to be ready and willing to forgiue him his sinnes: and therefore we ought to be like affectioned toward our Brethren. It is a great comfort to the weake∣nesse of our Faith, which needeth all proppes and pillers to sustaine and vp∣hold it. For though the forgiuenesse of our Brethren be no cause of our for∣giuenesse, it is a signe and testimonie, whereby we are infalliblie confirmed, that as surely as we remit others, we shall be remitted. Nothing maketh vs more resemble the Lord, then to be mercifull, hee is the God of patience, r 1.150 He is slow to anger, he is full of compassion, and of great kindnesse, he will not al∣way chide, neither keepe his anger for euer, he knoweth whereof we are made, and he remembreth we are but Dust. On the other side, nothing in the World maketh vs so like vnto Sathan, and to be transformed into his Image, as ma∣lice and enuy. Hence it is that he is called a Tempter, a Slanderer, a false accuser, the authour of all hatred and dissention. This appeareth in the ex∣ample of our first Parents, so soone as they were placed of God in the Gar∣den, immediatly Sathan set vpon them, and sought to dispossesse them of that happy estate. If then wee giue our selues to hatred and mallice, and neuer thinke our selues well, but when wee are disgorging the rank or and enuy of our boyling stomackes, we shew our selues not to be the Sonnes of God, who is Loue it selfe; but to be the Children of the Deuill, who is maliciousnesse it selfe. For, He s 1.151 that committeth sinne is of the Deuill; for the Deuill sinneth from the beginning: for this purpose was made manifest that Sonne of God, that hee might loose the Workes of the Deuill: Whosoeuer is borne of GOD sinneth

not, for his Seede remaineth in him, neither can he sinne, because he is borne of GOD.

This reprooueth those that keepe old reuenge and setled mallice as a feste∣red sore, rusting and rankling in their hearts, to the satisfying of their owne lustes, to the poysoning of their owne Soules, and to the dishonouring of Almightie God. This we see to haue beene in Caine, who hating his Bro∣ther, and suffering the Sunne to goe downe vpon his wrath, in the end his wrath conceiued, brought forth Murther, and Murther when it was finished, wrought out his destruction. The like appeareth in Absolom toward his Brother Ammon. For when Ammon had defiled his Sister Tamar, respect∣ing neither the wickednesse of the Fact, nor the shame of his Sister, nor the reproach of his person, nor the offence of his Brother, nor the blaspheming of the enemies, nor the scandall of the Church, nor the offence of his Father, nor the defiling of his Fathers house: Absalom t 1.152 conceiued hatred in his heart, and executed vengeance vpon him to the full, two yeares after: he dissembled his purpose till occasion serued, and afterward his mallice brought forth a lamentable effect, when he goared his Sword in blood. It is esteemed among carnall men, a token of valour to reuenge, but indeed it is no better then slauish weaknesse, and want of true fortitude. So then, they are possessed with the Spirit of the Deuill, that are content to shake hands and promise forgiuenesse, that speak deceitfully euery one with his neghbor, flattering with their lips, and gloze with a double hart; yet keepe in mind the remembrance of old iniuries wai∣ting and watching for opportunity of time, place, and means, to execute the bloody designes of their beastly hearts. Would we be thus dealt with all at the handes of God? Would we be thus forgiuen? Would we haue halfe a forgiuenesse, and no more of him? Woe, and woe againe were it to vs, if we were thus forgiuen. Let vs deale as faithfully and fully, as sincerelie and vnfainedly with them, as we desire to haue the eternall God to deale with vs: u 1.153 For with what iudgement we iudge, we shall be iudged: and with what measure we mete, it shall be measured to vs againe. Let vs bannish from vs, all lame, and halfe, & halting remission, which keepeth a part and peece vnforgiuen: if we would haue the Lord forgiue all, and cast them into ••he bottome of the Sea for euer, let vs be like minded toward our Brethren. Otherwise, our owne consciences shall conuince and condemne vs, so often as we say the Lordes Prayer, seeing we pray most fearefully against our selues: and as we reserue behinde in a corner of our hearts a peece of our mallice, so wee desire the Lorde also to reserue a part of his wrath for vs, and of his punnishment a∣gainst vs.

* 1.154 If any thinke himselfe wise enough to shift off this danger, and say; so long as I cannot resolue with my selfe to bee in Loue and Charity with my Neighbour, and to forgiue him that hath offended me, so long I will not vse the Lordes Prayer, but some other good and godly Prayers. For we are not tyed to this or that forme, we haue many excellent Prayers beside, wee may vse any of them. * 1.155 See, Foole, Foole, how subtile and crafty thou art to deceiue thy selfe. Blinde people play x 1.156 with the Lords Prayer, as the Fly doth with the Candle, or as the child doth with the Knife: whereby it falleth out, that the one is burned, the other is wounded. Take heede, God is not mocked, we cannot dallie with him. It is not this or that forme that God regardeth, it is our being in that estate, not reconciled to our Brother, that bringeth vpon vs suddaine destruction. For God is Loue, y 1.157 And hee that dwelleth in Loue, dwelleth in God, and God in him: he that loueth not his Brother, abideth in death: Whosoeuer hateth his Brother is a Man-slayer, and ye know, that no May-slayer hath eternall life abiding in him. Whereby wee see, that to such as are malicious, there is no forgiuenesse, as we haue noted be∣fore.

* 1.158 Secondly, seeing such as offend vs, must vpon their sound repentance be forgiuen; we are taught heereby, not to reproach and vpbraid men what they haue beene, when they are renewed by amendment of life, but con∣sider their present condition what they are. For when God hath put out of his remembrance their sinnes, we must not set them vpon records: when GOD hath discharged them of them, we must not lay them to their charge: when God hath cured and couered them, we must not vncouer them, and make them bleede afresh. Let vs remember what wee our selues haue beene, before we were in the State of grace, euen as euill as others, and had our delight in all sinne. The Apostle saith. Rom. 7, 18. z 1.159 I know that in me, that is, in my Flesh, dwelleth no good thing: for to will is present with me, but I find no meanes to performe that which is good. Likewise, hee forbiddeth and re∣straineth the Gentiles from insulting and triumphing ouer the Iewes, that were through infidelitie for a season cut off: a 1.160 Thou wilt say; The Braunches are broken off, that I might be grafted in: Well, through vnbeleefe they are bro∣ken off, and thou standest by Faith: boast not thy selfe against the Braunches, be not high minded, but feare. It is a great reproach to vs, to reproach such as haue fallen, and are risen againe by true repentance: to vpbraid such as haue sinned, & haue forsaken their sins. It is a greater blemish to those that check them after they haue turned from them, then to those that committed them. For they haue washed away by their teares the filthinesse of them, and blot∣ted out the deformity that did cleaue vnto them.

True it is, so long as we continue in sinne, and follow the lustes of our owne hearts, we must be content to be reprooued and shamed for them, that so we may be brought to see them, and be sorry for them. Thus it is noted, that Christ began to vpbraid the Citties, b 1.161 Wherein most of his great workes were done, because they repented not. So the Apostle feared, c 1.162 Least when hee came againe to the Corinthians, his God should abase him among them, so that he should bewaile many of them which had sinned already, and yet repented not of the vncleanesse, and Fornication, and wantonnesse which they haue committed. They then that repent nor, are to bee disgraced: but such as haue repented, are to be loued and cherished. It skilleth not what they haue beene, for they are accepted according to the grace which they haue receiued, which serueth as a singular comfort vnto them. They that labour to disgrace those whom they should embrace, do imitate the example and practise of the De∣uill, who tempteth those that hee seeth to haue renounced his seruice, and departed from his Kingdome, and telleth them what they haue done, how loose they haue beene in their liues, and into what horrible sinnes they haue fallen, that thereby hee might bring them to dispaire, and to let goe their strong confidence that they haue in the promises of the Gospell. So it is with sundry of the Seruants and Children of the Deuill, they taunt and re∣uile the faithfull, for former faults which now they hate and abhorre. But as they aunswere Sathan, so they may all his Instruments, that they should consider rather what they are, then what they haue beene; and behold their present condition, not that which is past. Let vs be like the good Angels, who doe reioyce at the conuersion of Sinners, but neuer cast them in the teeth with their offences that haue stumbled, and are recouered.

* 1.163 Lastly, let vs cut off all occasions of dissention, & quench the fire that is be∣gun to be kindled. A small spark, if it be not quenched, will break out into a great fire: a little smoake nourished, will turne into a flame. So when causes of contention and diuision doe arise, we must endeuour to stay them and ap∣pease them. It is easily stopped in the beginning, which afterward is hardlie, or not at all resisted. This wisedome we see in Abraham, (when strife arose betweene his Heard-men, and the Heard-men of Lot) he saide vnto him; d 1.164 Let there bee no strife (I pray thee) betweene me and thee, neyther betweene

thy Heard-men and my Heard-men: for we are Brethren. They were not natu∣rall Bretheren according to the flesh, as discending of one Father, but of a neere kindred according to the flesh, and a neerer according to the Spirit: he was Lots Vnckle and elder, and in that respect his better, he was richer & wealthier, he had more Seruants also to take his part, to ioyne together, and to ouer-maister him, if he had listed: yet he standeth not vpon one, or vpon all these: he looked not when Lot should stoop and bow vnto him, but as in years, wealth, and authority, so in godlinesse, meeknes, and moderati∣on he went before him. Let vs all consider this, & be prouoked by the exam∣ple of Christ, to be meeke and lowly, e 1.165 That we may finde rest vnto our soules. The Lord Iesus hath taught vs to call vpon one Father, shall we then disdaine our Brethren? The Apostle teacheth, f 1.166 that we are one body: if the members of the body should disagree and fall out; would not the ruine and destructi∣on of the whole body follow? Againe, we are all called to the same hope of eternall life; there is one mark, at the which we all shoot; there is one end, whereunto we bend; being Children of the same Father, and Heires of the same Grace, and partakers of the same inheritance. O that this Meditati∣on were setled and grounded in our hearts to loue with brotherly kindnesse, and to hate all mallice as a Serpent.

Let vs learne, that we ought no more to bee deuided asunder, then the kingdome of Heauen can be deuided: and that whosoeuer renteth himselfe from his Brethren, banisheth himselfe from the place of glory, which we all looke for. Christ Iesus cannot be deuided: for as his Coate was g 1.167 without seame, so his body must be without separtion. There are not diuers Faiths, diuers Baptismes, diuers Suppers, diuers Gods: but one Lord Iesus, one Bap∣tisme, one Faith, one Lordes Supper, one God and Father of all. All these thinges, Abraham (no doubt) did consider and beleeue, and therefore said; We are Brethren. He doth not stand vpon his reputation, and say; Shall I stoope to him? Shall I creepe and crouch to him? Am not I better then hee? Am not I wealthier then he? Am not I elder then he? He layeth all these a∣side, and resolueth thus; Are not we Bretheren? And shall we striue? What a shame would this be to vs? What a dishonour to God? What an euill exam∣ple to these Nations that liue among vs? What a stumbling blocke of offence shall we lay before them to cause them to blaspheme God, and to speake euill of vs, of our Religion, and of our holy profession? Let not vs there∣fore tarry till others come and offer conditions of peace, but let vs seeke peace and ensue it.

Shall we stand aloofe and hang backe from agreement with them, because we take our selues to be abused, wronged, slandered, and iniured? Shall God commaund vs to forgiue, and will we answere presumptuously, we will not forgiue? Shall the Lord say vnto vs; Thou shalt not hate thy Brother in thine heart: and will we reply audaciously, we will hate him? Or if we doe not scorne God to his face, what will we, what can we alledge, or what shall we bring for our defence, that Abraham might not haue brought as well as we? Will we say we are more excellent, and therefore reason it is, that they should bow the knee vnto vs? Will we say we are the better men? So was Abraham. Are we richer and wealthier? So was Abraham. Are we el∣der in yeares, and so looke that the younger should yeelde? So was Abra∣ham. Haue we many Friendes to ioyne with vs, to see wee shall haue no wrong, and to take our partes? So had Abraham. Are we mighter in force and power? So was Abraham, he went euery way beyond Lot. Now then, if we be the Children of Abraham, h 1.168 we must doe the workes of Abraham. Whatsoeuer priuiledges we haue to aduance vs aboue our Brethren, vnder colour whereof we shroud the corruption of our Nature, and the mallice of our heartes, let vs lay all aside and cast them into the Dust, let vs renounce

age and honour; let vs cast from vs birth and yeares; let vs deny wealth and worship, to the end we may be little and lowly in our eyes. Abraham got more true honour by yeelding, then we can doe by our proude lookes, lof∣ty stomackes, and corrupt mindes. He that hath most godlinesse will re∣lent soonest.

Let vs striue who shall goe before another in mercy and forgiuenesse, and put farre away all bitternesse of Spirit, and put on all humblenesse of minde. But (alasse) where is this meekenesse and long-suffering, while we raile and rage one against another? If the least occasion of contention and iarre be offered, how ready are we to embrace it, to nourish it, to prosecute it with all extreamity? When we are a little mooued, are these the wordes of Brethren, I will not take this abuse at his handes, I will neuer put vp this iniury, I will not be made such a Noddy, I will sue him at the Law, I will not leaue him worth a Groat, I will make Dice of his Bones, I will tread vpon his Graue: and shall I yeeld vnto him, I will neuer doe it.

O my Brethren, is this to follow the steppes of faithfull Abraham, or to be like him, who was so wise, so meeke, so great a louer of peace and con∣cord? If we be ashamed to tread in his pathes, take heede least the God of Abraham bee ashamed of vs, both in this life, and in his Kingdome for e∣uer. We boast our selues to be the Children of Abraham, we account our selues to be true Christians, and yet we will neither follow the example of Abraham, nor obey the commaundement of Christ. The Lord remitteth the debtes that we are not able to pay, and will we require the vtmost far∣thing? He forgiueth ten thousand Talents, and will not we forbeare an hun∣dred pence? It is the Maister and Lord of all that is so mercifull, and shall the Seruant be so cruell and hard-harted to his Fellow-Seruant? Let vs take heed least our mallice and vnmercifulnesse vnto others, do cry out for vengeance against vs, and shut vp the mercy and compassion of God toward vs, rende∣ring seauen folde into our bosomes, and barring vs from any accesse to the Throne of his Grace. For if we forgiue not men their trespasses, our praiers shall be abhominable, our religious exercises shall be turned into sinne, and our offences shall not be forgiuen.

i 1.169 To conclude, let vs consider these three pointes. First, that no Man can offend vs, as we daily offend God, in thought, word, and deede. Se∣condlie, that we may fall, and perhaps haue fallen already into the like of∣fence that we blame and reprooue in others. Thirdly, we would be great∣ly greeued, not to be respected and releeued in the bitternesse of our hearts, therefore we should regard the sorrow and supplication of others, crauing mercy and commiseration at our handes. If we suffer our Bretheren to call to vs, and we be deafe, stopping our cares against them, we greatly de∣ceiue our selues, if we thinke to finde the Lord other-wise minded toward vs.

[Thou therefore receiue him, that is mine owne Bowels.]

He calleth Onesi∣mus his Bowels or Entrals, being nothing of Kinne to him in the Flesh, in respect of his earnest and feruent loue that he beareth to him in Christ, bee∣ing a true professour of the Faith. He knew well the leud disposition of Seruaunts, for the most part in those dayes, as the Maisters were cruell to them, so they were vnfaithfull to their Maisters. It was found common∣ly true by common experience, which churlish and couetous Naball spake falsely of Dauid. 1. Sam. 25, 10. Who is Dauid? And who is the Sonne of Ishai? There be many Seruant now-a-daies, that breake away euery Man from his Maister. The like we see in the Seruants of Shemei. 1. King. 2, 39. Who fled away from him to Gath. It was therefore a rare thing; and consequentlie more wonderfull to find a man of this quality so well qualified: and a man

of so bad note, to be so notable, which made the Apostle so earnest in spea∣king for him, and in commendinh of him. For nothing could haue beene said more effectuall to pacifie the wrath, and to mollifie the heart of Philemon, in as much as he inferreth, that if he would not be appeased at his request, he had raged by this meanes on the very bowels of Paule. Behold there∣fore in this place, the coniunction of two heauenly vertues in the Apostle; to wit, Humility, and Loue; that it is hard to say which was the greater, so that he was not ashamed to receiue as into his Bosome and Bowels, a base Bond-slaue, and besides, a Theefe and a Runna-gate, to the end he might protect and defend him from the displeasure of his Maister. And doubtlesse, if the conuersion and turning of man vnto God, were as highly prized and worthily esteemed of vs as it ought to be, wee would louingly tender, and charitably embrace and such as we see truely, without hypocrisie conuerted vnto God.

* 1.170 We learne from hence, that the loue which Christians ought to beare to all the Saints, especially to those whom they haue beene meanes to conuert, ought to be entire, deare, hearty, earnest, most faithfull, and most feruent. It is our duty to loue all men, more especiallie the Saints, but most especially such as haue beene gained to the Faith by vs. The Lord himselfe testifieth his tender compassion toward his Children, to prouoke them to follow his example. The Prophets declare; l 1.171 That he which toucheth them, toucheth the apple of his eye. So Zachariah blessed the God of Israell, m 1.172 Who through his tender mercy gaue life to them that sate in darkenesse and in the shaddow of death, and guided their feete into the way of peace. This appeareth notably in Christ Iesus, n 1.173 Who was made like vnto his Brethren, that he might be mercifull, he will not breake the bruised Reede, nor quench the smoaking Flaxe: o 1.174 These thinges (saith he) haue I spoken vnto you, that my ioy might remaine in you, this is my Commaundement, that ye loue one another as I haue loued you: greater loue then this hath no man, when any man bestoweth his life for his friends. This affection we finde in many places in the Apostle; p 1.175 God is my record, how I long after you all, from the very heart-roote in Iesus Christ: we had consolation in you, in al our affliction & necessity, through your Faith, for now are we aliue, if ye stand fast in the Lord. The Euangelist Luke describing the Church of God gathered together after the ascention of Christ, saith; q 1.176 All that beleeued were in one place, and had all thinges common, and they sold their possessions and goods, and parted them to all men, as euery one had neede. This is a precept giuen in the Law, and no duty more often vrged and touched in the Gospell. Moses saith, r 1.177 Thou shalt not auenge, nor bee mindfull of wrong against the Children of thy people, but shall loue thy Neighbour as thy selfe, I am the Lord. The Apo∣stle Paule among many precepts that he giueth, this is one of the chiefe and principall, s 1.178 Let loue bee without dissimulation, abhorre that which is euill, and cleane vnto that which is good: be affectioned to loue one another with brotherlie loue. All these testimonies of God the Father, of Christ Iesus our Lord, of the Apostle, of other Christians, and of the whole Church, doe suffici∣ently teach vs, that howsoeuer all the Saints of God are to be loued, yet those especially that haue beene conuerted to vs.

* 1.179 The reasons that may be rendred to vphold (as firme pillers to strengthen) this Doctrine, are many and infallible. For first, there is great labour im∣ployed, long time spent, many meanes vsed, and continuall care bestowed to conuert a Soule to God. It is no idle worke, it is not brought to passe without much adoe. A Woman hauing had an hard labour with her child, doth loue it the more, and will vse speech accordinglie, saying; This was a very deere Childe vnto me, I must needes loue it; yea, her loue t 1.180 is so hear∣tie and entire, that shee forgetteth the paines and sorrow that shee hath su∣stained. Beniamin among all the Sonnes of Iacob, was most tenderly be∣loued,

in whose byrth the Mother dyed, the fruite was saued, but the Tree withered and fell downe, he cost Iacob therefore dear, euen his best beloued wife, and indeed his onely lawfull wife, whom Laban promised, & for whom he serued, u 1.181 so that he called him Beniamin, the sonne of his right hand. If then, that which is dearly bought, be deepely beloued, it is no maruell if it worke effectually in spirituall things, where the greatest paines and labor is shewed. We see this in the Galathians, who had put the Apostle to much trouble and exceeding torment in their recouery to Christ, x 1.182 are by him called his Little Children of whom he trauailed in birth againe, vntill Christ were formed in them, and he was in much feare and perplexity, least hee had bestowed on them labour in vaine. This appeareth in his behauiour toward the Israelites, to whom per∣taineth the adoption, the glory, and the Couenants, y 1.183 I say the truth in Christ, I lye not, my Conscience bearing me witnesse in the Holyghost, that I haue great heauinesse and continuall sorrow in mine heart, for I would wish my selfe to bee se∣parated from Christ, for my Brethren that are my Kinsmen according to the flesh. The like affection is bewrayed in Moses toward Gods people, who had car∣ried them in his bosome as a Nursse doth the sucking Childe, when God was offended with them, and threatned to consume them, he cried vnto the Lord, z 1.184 Oh, this people haue sinned a great sinne, and haue made them Gods of Golde, therefore now if thou pardon their sinne, thy mercy shall appeare: but if thou wilte not, I pray thee rase me out of thy Booke which thou hast written. Thus he she∣wed the bowels of his loue toward that people, with whom hee had taken so great paines, for whom he had so often prayed, and by whom he had been so oftentimes prouoked.

* 1.185 Secondly, by testifying of our loue, and shewing forth the fruites thereof, we gather great assurance that we are of the company of the faithfull, of the Communion of Saints, and of the society of them that belong to the trueth, when we loue vnfaignedly those that are of the truth. The Apostle Iohn tea∣cheth that our loue to the brethren, is a fruite of true faith, a 1.186 Heereby we know that we are of the truth, and shall before him assure our hearts. And againe hee saith, We know we are translated from death vnto life, because wee loue the Bre∣thren; he that loueth not his Brother, abideth in death. Whereby hee sheweth, that we are assured that we belong to God, are his children by the fruites of loue, which are certaine tokens of our election to eternall life.

* 1.187 Thirdly, loue is the liuery of Christ, and as it were the badge and cogni∣zance whereby we are knowne to be his Disciples, and to be taught and di∣rected by his spirit. This agreeth with the Doctrine of Christ, b 1.188 A newe Com∣mandement giue I vnto you, that yee loue one another; as I haue loued you; that ye also loue another; by this shall all men knowe, that ye are my Disciples, if yee haue loue one to another. Christ Iesus did instruct his Disciples, especially in loue, and did as it were graft it and engraue it in their hearts, and thereby made Charitie a note of Christianity, seeing that where loue doth not rest, there Christ doth not dwell. If then, we wold make it manifest, that we haue beene brought vp in the Schoole of Christ, we must loue one another.

* 1.189 Lastly, seeing it is the sum of the Law, and a token and testimonie that we make Conscience to walk in the wayes and commandements of God. Heer∣unto commeth the laying of the Apostle, c 1.190 Owe nothing to any man, but to loue one another: for he that loueth another, hath fulfilled the Law. For this; Thou shalt not commit Adultery, Thou shalt not kill, Thou shalt not steale, Thou shalt not beare false witnesse, Thou shalt not couet, and if there be any other commandement, it is breefely comprehended in this saying, euen in this; Thou shalt loue thy neighbor as thy selfe. This is a speciall praise, and singuler commendation of loue, that it is a short summe and briefe abridgement of the whole Lawe, and of euerie Commandement contained in the Law. This truth is taught in sundry other places, and repeated againe and againe, d 1.191 All the Law is fulfilled in one worde,

which is this, Thou shalt loue thy Neighbor as thy selfe. And Col. 3. Aboue all things put on loue, which is the bond of perfectnesse. Likewise 1 Tim. 1, 5. The end of a commandement, is Loue out of a pure heart, and of a good Conscience, and of Faith vnfaigned. Loue therefore comprehendeth all duties: for Charity is the Law abridged, as the Law is Charity enlarged. Loue is as it were a ge∣nerall Vertue, like vnto the soule which is said to be whole, in the whole & in euery part, or as the blood which is dispersed through the whole body, so is loue enlarged and lengthned through all and euery vertue. Seeing then, such as are conuerted by vs, are the fruit of our labour, and that Loue to the brethren is the seale of our saluation, the badge of our profession, and an E∣pitome or a breuiary of the whole Law, it followeth that it ought to be har∣ty, earnest, and feruent, toward all the faithfull, especially such as haue gone astray, and bin brought by vs into the right way.

* 1.192 This then being a vertue so necessary, that euery one which belongeth to the Lord Iesus Christ, must yeeld their obedience, euen to loue the Brethe∣ren, and shew himselfe a true Christian, by shewing Charity to his neighbor: let vs consider the nature and properties of this Loue, that wee may haue the right and true vse of this Doctrine. For heere is occasion offered vnto vs, to search into the knowledge of this Vertue, which is almost banished from a∣mong men, or weeded and worne out of the world, or caried from hence in∣to the wildernesse from the sonnes of men, or departed vp from heauen from whence it came, and to haue quite and cleane abandoned the grosse earth, which is vnworthy to entertaine so precious a Iewell any longer. First there∣fore let vs know e 1.193 what Brotherly loue is. It is a work of Gods spirit, where∣by a man is moued to affect his Brother for Gods sake, and to shew forth the fruite of this affection. I call it a worke of Gods spirite, because it is not Na∣turally in vs, it is not borne with vs. Naturally, euery one is a louer of him∣selfe, and vnnaturally is an hater of his neighbour, so that true loue is the print of Gods finger, and a marke set vpon vs by his spirit. Hence it is, that the Apostle setting downe the fruites of the spirit, reckoneth vp Loue in the first place, as one of the principall, f 1.194 The fruite of the spirite is loue, ioy, peace, long-suffering, gentlenesse, goodnesse, &c. So then, wee want this grace, vntill God worke it in vs. We neede not seeke farre for selfe-loue, for Loue of the world, and the things that are in the world, for the Loue of pleasures & car∣nall vanities, we haue these neere vnto vs, euen within vs; but we can neuer loue the godly for Gods sake, vntill it be giuen vs from aboue, of whom on∣ly we must aske it, and from whence onely we can receiue it. Againe, to be well affected toward our Brother, is to wish and seeke his good, to reioyse at his prosperity, and to be greeued at his misery. True loue is not ydle, g 1.195 and it maketh vs that we shal not be vnfruitfull and vnprofitable vnto others. We must be ready to helpe them beare their burthen, and shewe the bowelles of compassion toward them. That loue which doeth not manifest it selfe to the releefe and helpe of his neighbor, is no true Loue, but beareth only the sha∣dow of it.

Moreouer, it is added, that we must doe it for Gods cause, because God is principally and first to be loued with all our power, and for himselfe. Our neighbor is to be loued in God, and for God, because hee is Gods creature, and beareth his Image. For Loue extended to man is a fruite of the Loue of God. Hence it is, that the Apostle saith, h 1.196 This Commaundement haue wee of him, that he that loueth God, should Loue his Brother also. God cannot be lo∣ued, and our Brother hated, because there is one and the same Law-maker, that commandeth both to loue him and our neighbor also. Lastly, we must consider, who is our Brother, and what is our neighbor that we must Loue, which are the parties to whom it is to be shewed. By [Brother] we are i 1.197 not onely to vnderstand the sonne of our Father, that is our owne blood & kin∣dred;

and by [Neighbor] we must take heede we doe not deceiue our selues, restraining it to such as are ioyned to vs in friendship, or neer vnto vs in dwel∣ling, or such as beare vnto vs good will, but such as are of the same Nature with vs, euen any of mankinde. He is to be accounted as our neighbour that is a man as we are, and doth beare the Image of God as we do, of what con∣dition so euer he be, whether he dwell neere vnto vs, or farre from vs; whe∣ther he be our owne Countrey-man, or a Stranger; whether he bee worthy or vnworthy; whether he be a friend or an enemy; whether he bee knowne or vnknowne; because we are to consider him in God, not in himselfe, as we noted before. This our Sauiour teacheth in the i 1.198 parable of the Samaritan, an∣swearing the Scribes question, Luke 10. that we must shew the duties of loue to him that wanteth our helpe and releefe, though he were our enemy & one that did hate vs (as the Samaritans were vnto the Iewes) whether he be god∣ly or vngodly, we must extend the duties of loue toward them. Thus did Da∣uid deale toward Saul his enemy, that sought his life to take it away: he spa∣red him when he might haue slaine him, and hee cut off onely a peece of his coate, when he might as easily haue cut off his head; which kindnesse of his heaped vp coales of fire vppon his head, and so wrought with him, k 1.199 that hee called him Sonne, and prayed God to recompence vnto him that goodnesse that he had shewed, and ceased from persecuting of him at that time. The like example wee haue in Elisha, l 1.200 who woulde not suffer the Horsemen that were sent to take him, to be smitten with the sword, but commanded Bread and water to be set before them; so they did eate and drinke, they refreshed themselues, and returned to their Maister. Let vs follow these worthy presi∣dents, and account all men our neighbors; let vs account our selues bound in dutie to help them, and do vnto them, as we would haue them deal toward vs. Thus we see what loue is, we haue heard from whence it commeth, where∣in it consisteth, and to whom it is to be shewed. It commeth from God, and is the worke of his spirit; it consisteth in a fellow-feeling of their good and greefe, of their prosperity and aduersity, so that we shold reioyce with them, and mourne with them, according to the condition wherein they are; it is to be shewed to all such as are of the same nature, and are couered with the same flesh; that is, to all mankinde.

Secondly, we are to consider the property of this Loue, m 1.201 how it is to be performed. For, as we haue seene the parties who are to be loued, euen al; so we must marke the manner how they are to be loued; that is, feruently, and earnestly. This is taught by the Apostle Iohn, n 1.202 My little children, let vs not loue in word, neither in tongue onely, but in deede and in truth. This also he poin∣ted out a little before, This is the Message that yee heard from the beginning, that wee should Loue one another, not as Caine who was that wicked one, and slew his Brother. And the Apostle Paule saith, o 1.203 Let Loue be without dissimulation. Likewise in the Epistle to the Galathians, p 1.204 It is a good thing to Loue earnest∣ly alwayes in a good thing, and not onely when I am present with you. Our Loue therefore must not onely be true, but feruent, and that for these causes. We haue the perfect example of Christ, q 1.205 Who gaue his life for his Sheepe, and suffe∣red the shamefull death of the crosse to redeeme them. Againe, if occasion require it, and our calling will beare it, r 1.206 we ought so to Loue them, as wee shoulde giue our liues for the brethren; which duty wee can neuer fulfill, except our Loue bee feruent. Lastly, there are manie meanes to quench Loue, as wronges, iniuries, vnkindnesse, vnthankfulnesse, hatred, and emulation; all these corrupt affections, are as water to the fire. Seeing then, it is so quickely, and by so many meanes cooled and quenched, let vs kindle it, and labour to continue it, that it may alwayes burne, and not decay. This feruent Loue is a rare Iewell, which seemeth almost gone out of the world.

Thirdly, we must know the forme and manner how wee are to Loue our

brethren, to wit, euen as our selues. By this rule our practise must bee squa∣red, and by this rule shall our loue be iudged. As we wish our own good har∣tily, sincerely, and vnfaignedly, so ought we to desire the good of our neigh∣bor. It is the Law of Nature that teacheth vs to doe to others, as wee would haue others do to vs. It is the Law of God that commandeth vs to Loue our neighbor as our selues. Our Loue must be without hypocrisy and dissimula∣tion from the very heart. This hearty Loue is as it were the life and soule of the duty due to our brethren. Let vs therefore loue them with a sincere affec∣tion, and in vnfaigned simplicity. This appeareth plainly in such as prayed for their persecutors and vtter enemies, as Stephen when they stoned him, knee∣led downe and cried out with a lowd voyce, s 1.207 Lorde lay not this sinne to their charge. And our Sauiour Christ when they crucified him, said, t 1.208 Father forgiue them, for they know not what they do. If we can practise and performe the like, wish their good as our owne, pray for them as for our selues, and desire their forgiuenesse, as we would be forgiuen of God, then is this true loue to our true comfort found in vs.

* 1.209 Secondly, seeing this is the Loue that must bee found in vs towardes the Saints, it serueth to meet with many enormities, and to reproue manie sinnes that raigne in the world, and are as the fore-runners of the full and finall ru∣ine thereof. Our loue to others, is a cold loue; frozen, without heat; dead, without life; barren, without fruite; such as our Sauior speaketh of in the gos∣pell, u 1.210 Because iniquitie shall be encreased, the Loue of many shall be cold. But our Loue is hot toward our selues, we haue abundance of selfeloue, which ouer∣floweth in vs, and ouercommeth true loue. This is the onely loue that remai∣neth in the worlde in these daies, which is the corruption, nay the bane and poyson of true loue. This is it which the Apostle prophesied of long agoe, x 1.211 This know also, that in the last dayes shall come perrillous times, for men shall be louers of their owne selues, without naturall affection, no louers at all of them which are good. Where we see, that Paul prophesying of the last dayes, daies of great perill, and much impiety, doth put selfe-loue in the first place, as it were in the forefront, and make it the fountaine from whence the traine floweth, that followeth afterward. For he which loueth himselfe, will not regard what he doth to others, and arrogateth all things to himselfe; hee setteth vp himselfe as the onely man of account, he magnifyeth himselfe, hee contemneth all o∣thers. Hence it is, that he is couetous, proud, treacherous, stubborne, hea∣dy, high minded, and heapeth or hoordeth vp sinne vpon sinne, till he fill vp the measure. The worlde is pestered with these Monopolies, which are all for themselues, nothing for the common good of Church or Countrey. We haue a common Prouerbe rife in their mouthes, but more rife and ripe in the practise of the people, Euery one for himself, and God for vs all. The first branch sheweth what is in vse, but the second part must be changed; for where eue∣rie one is for himselfe, there the Deuill is for all. Wherefore the former is the Deuils Prouerbe, and is no more to be vsed among Gods people. The Chri∣stian Prouerbe must be, Euery one for his Brother, and God for vs all: y 1.212 because Loue seeketh not her owne, but the good of others.

Secondly, as wee see selfe-loue checked and controuled, so they are con∣demned that place brotherly loue in faire wordes, and gentle speeches (and yet many faile in these, and cannot affoord them, as if euery worde of their mouth were worth Gold) whereas in such is no sound Religion, but a vizard onely of holinesse. True loue must be shewed in the fruits, in sustaining, hel∣ping, pittying, & releeuing those that craue our releefe, and are in necessity. The Apostle teacheth them that are destitute of true faith, that shroud them∣selues vnder the profession of the Gospell, and yet are not able to make de∣monstration thereof by their workes. A good Tree bringeth foorth good fruit. If the Tree bring forth either no fruite, or euill fruite, it is an euill tree.

If we haue onely good words, and either no workes at all, or euil workes, it is a plaine argument, we are not yet in the number of true beleeuers, z 1.213 ney∣ther are endued with that faith which worketh by loue. Hence it is, that the Apostle Iames saith, a 1.214 If a Brother or a Sister be naked, and destitute of daily food, and one of you say to them, Depart in peace, warme your selues, and fill your bellies, notwithstanding ye giue them not those things which are needfull to the bo∣dy, what helpeth it? Euen so the Faith, if it haue no workes, is dead in it selfe. If then, we content our selues to giue the Almes of faire wordes, which are but empty shewes, it sheweth that we are barren trees full of leaues, but voyd of fruite, and it shall minister as little comfort to our hearts, as it dooth releefe to their bodies. We are taught to visit Christ in his members, and apply our selues to do them good, that in the last iudgement we may finde that mercie and compassion at the hands of Christ, which wee haue shewed to the mem∣bers of his body. To giue kinde words, is not that feruent loue which heere is commended vnto vs.

Lastly, it reproueth such as giue themselues to fraud and deceite, to cru∣elty and oppression, to subtilty and circumventing their brethren, to lying & vsing false Waights and Measures. For if this should be the rule of our loue, that it ought to be feruent, we should examine our owne hearts whether wee would haue another man to deceiue and oppresse vs, by forgery & falshoode. The Apostle reprooueth all such wrongfull and iniurious dealing, and as a Prophet of God denounceth seuerely certain iudgement vpon such wicked∣nesse, b 1.215 Let no man oppresse or defraud his Brother in any matter: for the Lord is an auenger of all such things, as we also haue told you before time, and testified. It is common and wicked Obiection. May I not do with mine owne as I list, who shall hinder me to vse mine owne as I thinke good? This is the common ar∣gument of Harlots, Drunkards, and other beasts, which ought not to be in the mouths of Christians. Let them vse it that are out of Christ, let vs bee ashamed of such prophanenesse and ignorance. For indeed, thou hast nothing that is thine owne; thou art but a Steward, and the time shall come, when thou must giue an account of thy Stewardship, because thou mayst be no lon∣ger Steward.

* 1.216 Lastly, seeing all are to be loued, but especially such as haue bin conuer∣ted by vs; it teacheth vs to further their saluation, that haue beene brought into the way by vs, and neuer to forsake them, vntill we haue brought them to their iournies end. For what a vaine thing were it, to finde a man wande∣ring out of his way, and going astray from the right path, and when he hath brought him backe, to leaue him without farther direction? Or what an vn∣naturall part were it for a Mother to bring forth her Childe into the worlde, and then to take no more care of it, neither to wash it in water, nor to wrap it in swathling Clowts, nor to haue any compassion vpon it, but to cast it out into the open field. The loue of Moses his Mother was greater toward him, c 1.217 who being borne, was hidden three moneths from the cruelty of the Egip∣tians, and being put among the Bul-rushes in the water, was watched by his Sister, to see how God would prouide for his deliuerance; euen so, it stand∣eth vs vpon, hauing beene made blessed meanes and Instruments of the good of others, to be assistants vnto them, and to further their saluation, as God shall enable vs.

It is the part of a good Worke-man, not to leaue his worke vnperfect. A good Physitian will not leaue his patient, when he hath doone but halfe his cure. An Husbandman will not giue ouer when he hath halfe sowne, but will labour vnto the end. Hee that dooth but halfe builde an house, is but halfe a Carpenter. He that entreth into Christianity, and beginneth wel, is but halfe a Christian, the greatest part of the worke remaineth behind. Let vs all fol∣low the example of God, when he began the great worke of the Creation of

the world, he left not his workemanship vnfashioned and vnfinished, but in six dayes fully accomplished it to the glory of his name. And as he did in the generation of his creatures, so he doth in their regeneration, c 1.218 Those whom he loueth, he loueth vnto the end. This is it which the Apostle teacheth, d 1.219 I am perswaded of this same thing, that he that hath begunne this good worke in you, will performe it vnto the day of Iesus Christ. As then God neuer leaueth him whom once he loueth, so shold we haue a care of those that we haue moued to im∣brace the truth, and watch ouer them for their good. The Minister must preach sound Doctrine in loue, to the soules of men that he hath vndertaken the charge of, for whom he is to giue an account in the great day. Wee see the Apostles hauing taught the Gentiles, & planted a Church among them, did not cast off all care of them, nor thinke themselues to haue discharged a sufficient duty toward them, but knowing the malice of Satan, the deceit of false Teachers, and the frailty of mans nature, e 1.220 They returned back to confirm them in the faith, and to settle them in that truth which they had receiued of them. When Peter professed great loue to Christ, f 1.221 he willed him to manifest it by feeding of his Sheepe and Lambes: the greater his diligence was in feeding the flocke of Christ, ouer which hee was made a principall Watchman, the greater duty he performed to Christ himselfe. When Agrippa the King had heard the defence that Paule made for himselfe, and the confirmation of his calling, by the heauenly vision that apeared vnto him, he said, g 1.222 Almost thou perswadest me to become a Christian. But did Paule him so? Or doth hee thinke it enough to make him almost a Christian? No, halfe a Christian is no Chri∣stian; and almost godly, is not godly. Therefore his desire was to take him by the hand, or rather by the heart, if he could haue sounded into the depth and bottome of it, and to haue led him from Almost, to Altogether. Hence it is, that when he seeth him comming toward Christ, hee casteth out his Net to catch him, if it were possible; saying vnto him, I would to God, that not onelie thou, but also all that heare mee to day, were both almost and altogether such as I am, except these bondes. Thus he ceaseth not continually to call vppon the Churches, to encrease more and more, and to proceed from grace to grace. Againe, it belongeth to euery Maister of the Family, to water that which him∣selfe or the Minister hath planted, and to be alwayes weeding out the bitter roots that spring vp in his Garden. If we haue brought any of his family to godlinesse, and to embrace the Gospell, let him make much of them, let his countenance bee toward them, let him fauour them aboue others, and ad∣monish them to frequent the exercises of Religion, remembering that it is as great a Vertue to keepe, as to get; to preserue, as to finde; to holde fast, as to take.

Moreouer, as it is a generall dutie belonging to all of vs, h 1.223 to exhort one another, while it is called to day, and stirre vp one another to good things; so if by our example of life, or lighting of them a Candle to see their wayes, they shall come to the acknowledgement of the truth, we should loue them dearly, and prouoke them to go farther forward in good works, assuring them that such as continue to the end, shall be saued. This serueth seuerely to re∣proue those, who hauing beene zealous in the faith, and witnessed a good confession before many witnesses, and beene a meanes to open the eyes of others, to behold the glorious light of the Gospell, that before wandered in darknesse, are now gon back themselues, or seeme to stand at a stay, i 1.224 and haue left their first loue. To whom I can say no more, but wish them to turn backe to consider what they haue beene, and to remember what they are, knowing that it had beene better for them, k 1.225 neuer to haue knowne the way of righ∣teousnesse, then after they haue acknowledged it, to turn away from the ho∣ly Commandement. Let all such therefore call to minde the exhortation of Christ, to the Angell of the Church of Ephesus, l 1.226 Remember from whence thou

art fallen, and repent, and do the first workes, or else I will come against thee short∣ly, and will remoue thy Candlestick out of his place; except thou amend. It is a great shame to shew the way to another, and to go out of it himseife; to teach an∣other, and not to teach himselfe; to stir vp another to go forward, and him∣selfe to go backward; to kindle zeale in others, and himselfe to grow cold & lukewarme, and therefore to giue occasion to others to think, that their for∣mer profession, was but an heate of youth, seeing they decline in their olde age. On the other side, such as haue bin won to the Gospell by others, ought entirely and feruently to loue such as haue conuerted them, to shewe them∣selues euery way thankfull vnto them. The Apostle beseecheth the Thessalo∣nians, m 1.227 To acknowledge them that labour among them, and are ouer them in the Lord, and admonish them, that they haue them in singular loue for their workes sake. Who is it, if he were blinde and had his sight restored vnto him, would not speake well of him by whom it was restored, and acknowledge himselfe bound vnto him all the dayes of his life? We are all naturally borne blind, & haue not one eye to see the sauing truth of godlinesse: If then, we attain the sight of our selues, and to knowe our naturall blindnesse, how ought wee to praise Gods mercy toward vs, and to loue those by whom we haue the eyes of our minds enlightned? He is a very vnkind and vnthankfull person, who, hauing lost his way in a great and terrible wildernesse, where hee knoweth not which way to turne or returne, not whether to goe to get out, meeteth with a certaine guide that is able and ready to conduct him, and to enstruct him in his way, wil neuer so much as open his mouth to giue him thankes. Or hauing beene cured and recouered from a daungerous and desperate disease, that brought him to the doores of death, will neuer acknowledge the benefit and good turn that he hath receiued. So is it with those that haue wandered a long time in the vanities of this world, and in the pleasures of the flesh, as in a wildernesse; it is the greatest ingratitude not to acknowledge those his best and surest friends, that haue shewed them the strait gate, and the narrow way that leadeth vnto life. And if our soules haue bin saued from death, to which we made hast, and ranne with greedinesse; if there bee any comfort of loue, or fellowship of the spirit, or any compassion and mercy in vs, we ought to shew it to those that haue bin as spiritual and speciall Physitians vnto vs, to deliuer vs from death, and to restore vs to life.

[Whom I haue sent againe.]

Hitherto we haue spoken of the first reason that concerneth the person of Onesimus, who was vnprofitable, but now is becom very profitable. The second sort of reasons are touching Paule himselfe, and touch either the present action of his sending of him backe, or the common friendship that a long time had bin betweene Paul and Philemon. The first of these reasons is in this 12. verse, which may be thus concluded:

• ...If I haue sent Onesimus backe vnto thee, then it is thy duty to receiue him:
• ...But I haue sent him backe againe,
• ...Therefore it is thy duty to receiue him.

If there had not bin great cause that Philemon shold receiue him, the Apostle would neuer haue sent him, especially seeing hee found his abode with him and his seruice done vnto him very profitable. Now we are to mark in this place, that Paul requireth not Philemon to make his seruant free, and to dis∣charge him of his bondage; and albeit Paul had great need to haue vsed the ministration of Onesimus in the extreamity of his imprisonment, yet beeing

another mans seruant, and not his owne; belonging to his own Maister, and not to him; and knowing that he ought not to couet another mans seruant, he would not detaine him, but sent him backe to Philemon to whom hee did appertaine, and from whom he departed. This is consonant to the trueth and purity of the Gospell, this the Maister might well require, and this dutie the seruant was bounde to performe, euen to returne and repaire againe from whence he came. * 1.228 Heereby we learne, that the Gospell of Christ doth not dis∣solue or abolish, but confirme & establish ciuill ordinances, distinct degrees, and politick constitutions among men, as between Princes and Subiects, Pa∣rents and Children, Husband and Wife, Maister and Seruants, Superiors and Inferiors.

This appeareth in many places of the worde, where the seuerall and distinct duties of n 1.229 seuerall and distinct callings, are mentioned and required by the Apostle. Heereunto commeth that which he setteth downe, Rom. 13. Let euery soule be subiect to the higher powers, for there is no power but of God, and the powers that be, are ordained of God. Likewise o 1.230 writing to the Ephesians, he chargeth Wiues to submit themselues vnto their husbands, as vnto the Lorde: he willeth Husbands to loue their wiues, euen as Christ loued the Church, and gaue himselfe for it: he requireth of Children to obey their Parents in the Lorde, for this is right: he commaundeth Fathers not to prouoke their Children to vvrath, least they be discouraged, but to bring them vppe in instruction and information of the Lord: he prescribeth vnto Seruants, to be obedient vnto them that are their Maisters, according to the flesh, with feare and trembling, in singlenesse of their hearts, as vnto Christ; and he setteth downe the duties of Maisters, that they should deale iustly with their seruants, putting away threatning, knowing that euen their Maister also is in Heauen, with whom there is no respect of persons. In like manner, when he writeth to Timothy, he saith, p 1.231 Let as many Seruantes as are vnder the yoake, count their Maisters worthy of all honour, that the name of God and his Doctrine be not euill spoken of. And Titus 2. Let Seruants bee subiest to their Maisters, and please them in all things, not answearing againe; neither pick∣ers, but that they shew all good faithfulnesse, that they may adorne the Doctrine of God our Sauiour in all things: for that grace of God that bringeth saluation vnto all men hath appeared.

The like exhortations, and establishing of ciuill ordinances, we see in Pe∣ter, q 1.232 Submit your selues vnto all manner ordinance of man, for the Lordes sake; whether it bee vnto the King, as vnto the Superiour; or vnto Gouernours, as vnto them that are sent of him, for the punishment of euill dooers, and for the praise of them that do well. So likewise hee chargeth the Wiues to bee Subiect to their Husbands, that euen they which obey not the word, may without the word hee won by the conuersation of the wiues, while they beholde their pure conuersation which is with feare. And the Husbands he teacheth, That they should dwell with them, as men of knowledge, giuing honour vnto the woman, as vnto the weaker vessell, euen as they which are heyres together of the grace of life, that their prayers be not interrupted. Christ our Sauiour willeth vs to r 1.233 Giue vnto Caesar the things that are Caesars; and vnto God, the thinges that are Gods. The Apostle hath hea∣ped together manie such precepts vnto the same s 1.234 purpose, 1 Cor. 7. Let the Husband giue vnto the wife due beneuolence; and likewise the wife vnto the Husband: defraude not one another, except it bee with consent for a time: vnto the married I commaund; not I, but the Lorde, let not the wife depart from her Husband, and let not the Husbande put away his wife: If any Brother, haue a wife that beleeueth not, if shee bee content to dwell with him, let him not forsake her; and the woman that hath an Husbande which beleeueth not, if hee bee con∣tent to dwell with her, let her not forsake him. Let euerie man abide in the same Ʋocation, vvherein hee was called: Bretheren, let euerie man, wherein hee was called, therein abide with GOD. All these rules and commaundements,

serue to teach vs this truth, that howsoeuer the gospel doth make vs al as bre∣thren, and ioyne vs together in one body, yet it doth not abrogat and abolish the difference betweene man and man, and bring in an Anarchy and confusi∣on, but setleth a distinction betweene Prince and subiect, betweene Maister and seruant, betweene high and low.

* 1.235 This Doctrine of the gospel will better appeare, if we marke the reasons. For first, God is not the author of confusion and disorder, but of peace and order. Look vpon al the creatures of God in heauen & earth, on high and beneath, and we shalbe constrained to cry out with the prophet, t 1.236 O Lord, how manifold are thy works? In wisedom hast thou made them al, the earth is full of thy riches. Al tumult and sedition, al disorder and insurrection commeth from the deuill, he is the author thereof. For he first brought in sin, and sin brought in disorder. Hence it is, that the apostle saith, u 1.237 God is not the author of confusion, but of peace as we see in al the churches of the Saints. He commandeth that al things be done honestly, and in order; he commendeth the goodly order that is obserued a∣mong the faithfull, and therefore he teacheth not any disorders, nor alloweth them where they are.

* 1.238 Secondly, Christ came not into the world to abolish the Lawe, but to esta∣blish it, x 1.239 as he testifieth, Mat. 5. Thinke not that I am come to destroy the Law or the Prophets; I am not come to destroy them, but to fulfill them: for truely, I say vnto you, till heauen and earth perish, one iot, or one title of the Law shal not escape, till all things be fulfilled. Now we know that the moral Law commandeth the honor of Father and Mother; that is, of all superiors, who beare a part of his image. If then, the end of his comming were to ratifie the Law; then it follo∣weth, that the Law making a difference betweene superiors and inferiors, re∣maineth, and shall remaine in his full strength, power, and vertue.

* 1.240 Thirdly, the Gospell commaundeth hearty obedience, as vnto God, and therefore doth not dissolue or disanull true obedience; nay, it is a praise and ornament to the Gospel, when all sortes walke in the duties of their seuerall Callings, and specially such as are the obedience of others. Seruants are the lowest condition in the Church, and yet the Apostle teacheth, that by vprigh∣nesse of their life, and obedience to their Maister for Conscience sake, y 1.241 they may adorne the Doctrine of God our Sauiour in all things; and on the other side, by the euil life, stubbornesse, and disobedience of seruants, that professe the knowledge of the Gospell, the name of God and his Doctrine is blasphe∣med and euill spoken of. Likewise, speaking of beleeuing Wiues, that haue vnbeleeuing Husbands, he putteth them in minde of subiection, to the end that by their holy conuersion, they may winne their husbandes to embrace true Religion. To this purpose the Apostle Paul teacheth seruants to be obe∣dient to them that are their Maisters, according to the flesh, and chargeth them z 1.242 that whatsoeuer they do, they do it heartily, as to the Lord, and not to men. Seeing therefore, that God is the authour of order, not of confusion; seeing Christ came not to abolish, but to establish the Lawe; and lastly, seeing the Gospell teacheth subiection, and doth not release or acquite any of their du∣ty; it followeth, that the gospel doth not bring in parity and equality among al (the Mother of al mischiefe) but discerneth and distinguisheth of the Cal∣lings of men; it doth not giue liberty to peruert all order, it maketh not Ser∣uants to be Maisters, and Maisters to be seruants, but directeth euery one to keepe his place, and to abide in his vocation.

* 1.243 Seeing this is the honor & commendation of the gospel, let vs see what Vses arise from the knoledge of this point. First of al, we conclude from hence ne∣cessarily, that it hath alwaies bin a lying deuise, and diuellish slander to Chri∣stian religion, to be the author and fauorer of carnal liberty, and to Christian professors, to be enemies to states and commonwealths, to magistrats, lawes, & ciuil ordinances. This hath alwaies bin the accusation of slāderous tongs, to brand

the Gospell, as the breeder and bringer in of all vprores and conspiracies: & yet there is no Doctrine vnder the Heauen, that lesse deserueth to bee defa∣med. For the Gospell was a friend to Princes, when Princes were enemies to the Gospell; it teacheth to be subiect vnto them, to pray to God for them, & to obey all their godly constitutions, and therefore it is the Father of lies, and enemy of al truth, that hath sought to disgrace & discredit the holy truth of God, and such as in truth do embrace it. Hee seeth and perceiueth, that if the Gospel stand, his kingdome must fal; if the Gospel florish, his kingdome must decay. Hence it is, that the church & people of God, haue in al ages and times of the world, bin accused of rebellions, treasons, seditions, insurrections & many other greeuous impieties Heerof the scripture & experience affoord plentiful examples. In the book of Ezra, the enemies accuse the guiltles Iewes z 1.244 to be a rebellious people, & that they haue of old bin alwaies giuen to sedi∣tion. Ahab burdeneth Elias, that it was he & his fathers house that trobled Is∣rael. Haman suggesteth vnto the king against the Iewes, that their lawes were diuers from al people, & that they did not obserue the kings lawes, and ther∣fore it was not for the kings profit to suffer them. The Apostles are accused to be authors of sedition, troublers of cities, raisers of tumults, causers of rebel∣lion, breakers of lawes, and teachers of ordinances not lawful to receiue, they said of them, b 1.245 These men that are Iewes trouble our City, & they preach ordinan∣ces which are not lawful for vs to receiue, neither to obserue seeing we are Romans. Where we see, they couer their couetousnesse with a shadowe & pretence of standing against innouation, but they discouer the hollownesse & hypocrisie of their harts, when they ioyn trobling of the state and preaching of the gos∣pell together. Whereby it appeareth, that their troubling of the city was no∣thing els, but because they preached the word, which the deuill & his instru∣ments could not beare and abide. Paule is accused by Tertullus, to be a pesti∣lent fellow, and a moouer of sedition among all the Iewes thoroughout the world, and that he taught al men euery where against the law of Moses. And no maruel, for thus they dealt with the son of God, when he taught the truth without mixture of error, and without respect of person, he was accounted & accused not onely to be a Sorcerer, a Samaritan, a Drunkard, a glutton, a de∣ceiuer, a deuil, c 1.246 but an enemy to Caesar, and a troubler of the publick peace. Now al these things being considered, let vs remember what the Lord Iesus sayth to vs, d 1.247 The seruant is not greater then his maister, if they haue persecuted me, they will also persecute you. The heathē after Christs time, cried out against the chri∣stians, that they were the authors and causes of al publick plagues & calami∣ties that fel vpon kingdoms & countries. If Nilus flowed not ouer the fields, if the heauen stayed, if the earth quaked, if famine encreased, if the pestilence continued by and by the poor Christians, as the sheep of Christ, were cast vn∣to the lyons. They charged them to make priuy conspiracies, e 1.248 to deuise se∣cret counsels against the commonwealth, to murther children, to feed them∣selues with mans flesh, and to practise all Iniquity; they were so blinded, that they could not perceiue that their Idolatries brought Gods iudgments. Thus we see how the church hath lien open to all false surmises and suggestions of sedition. But what can be immagined more vniust or vetrue? If there be any peace in this world in any lande, it is for the Gospels sake, and it commeth through the bountifulnesse of God for his peoples sake that call vppon him. Neuerthelesse as the Gentiles dealt with the Iewes and Christians from time to time; so doe the wicked in these dayes with the godly, they lay to their charge that they keep no lawes, that they disobey Princes, that they are sedi∣tious and tumultuous, and enemies to the State. If we see or heare the Saints of God thus handled, and euilly intreated, we must know that this is an olde deuise of the deuill practised against the Prophets, against Christ against the Apostles, and against all true Christians, euen from the beginning. And let

this serue to comfort vs, when wee finde such slaunderous imputations and accusations layde to our charge, considering that thus they haue reuiled and railed vppon the Seruants of GOD, that haue beene before vs in all times, and that wee haue Christ Iesus, the witnesse of our innocency, who if not in this life, yet in the life to come, will reueale the thinges that are hidden in darknesse, and bring to light the things that are couered. In the mean season we must remember f 1.249 that they are pronounced blessed, that are reuiled and persecuted for righteousnesse sake: and wee must labour to conuince them, not so much by words, as by deeds, g 1.250 answearing the falshood of their slan∣ders, by the vprightnesse of our liues, which shal be able to speak for vs, euen when we ohld our peace.

* 1.251 Secondly, we see that Christian poillicy is not against Common-wealth policy, so that there is no State vnder heauen, whether entertaining the regi∣ment of one, or of many, but may giue entertainment to the Gospell. For see∣ing it medleth not with matters of ciuill gouernement, whether it bee a free state, or depending of others, it shall receiue no impeachment or detriment in temporall affayres. Our Sauiour teacheth, h 1.252 That his kingdome is not of this world, but spirituall for the soule & Conscience. When one came vnto Christ, and intreated him to bidde his Brother diuide the with him, i 1.253 he saide vnto him, Man, who made me a Iudge, or a diuider ouer you. When tribute was required by the Officers and Receiuers, he sent Peter k 1.254 to pay it, declaring by his willing obedience, that ciuill pollicy is not taken away by the preaching of the Gospell.

* 1.255 This serueth to ouerthrow two sorts of Heretickes, both of them (enemies to the Crowne and Dignity of Princes) the Anabaptists, who take away Ma∣gistracy, and despise gouernment, and the Papistes, who followe apace after them; and if they make hast (as they beginne) they wil soone ouertake them. The Anabaptists, take away all dominion and power, denie Magistracy to be lawfull, take away the propriety of things, and will haue all things common. These are such as the Apostle Iude prophesied of in his Epistle, l 1.256 which de∣spise gouernment, and speake euill of them that are in authority. Their error, or rather heresie, they ground vpon diuers places of Scripture, which we will breefely answere.

* 1.257 First, they obiect, that Christ saith, m 1.258 Resist not euill, which is required of al Christians: What vse then is there of the Magistrat, who beareth the sword and resisteth euill? * 1.259 I answere, Christ in these words exhorteth vs to christian patience, and reproueth priuate reuenge, he doth not abrogate the Office of the Magistrate, as appeareth by the words of Christ, if they be aright consi∣dered. For he doth not say, if any man shall strike thy neighbour on the right cheek, command him to turn the left also; neither doth he say if any wil sue his neighbor at the law, & take away his coat, charge and require him to deliuer his cloak also; but whosoeuer shal giue thee a blow on the right cheek, turne thou to him the left also; & if a man shal take away thy coat, let go thy cloke also. Wherefore it appeareth, that this concerneth priuat persons, not publick Magistrates. Againe, To resist euil, is not simply and in it selfe euill; but to do euill, is euil indeed. For if it were simply euil in it selfe; no housholder among Christians should withstand and resist the euils of his house, but suffer them to do what they list, and lay the bridle in their owne necke: No Schoolemaister shall bridle the folly and licentiousnesse of youth, which the rod of correcti∣on doth driue away; no Father shall bee allowed to chastise and punnish his children, but must let them alone to run into al euil. If these things be absurd & vnworthy the person and doctrine of Christ; it followeth, that it is not sim∣ply & absolutely forbidden, to resist euil. For what is the Magistrat else in the commonwealth, then as an housholder among his family; as a schoolmaister among his schollers; as a father among his children; nay if there be neede any where,

of a Christian Magistrate, it is among faithfull Christians; that is, amongest those that doe not reuenge themselues, but are patient before their oppres∣sors, as the Sheepe that is dumbe before his shearers. The Children of this world are like brute beastes, who as they make no conscience of wrong, so they make no conscience of reuenge.

* 1.260 Secondly, they obiect that we are charged to stand fast in the liberty which Christ hath purchased for vs, and wherby he hath set vs free, Gal. 5, * 1.261 I answer, this is to be vnderstood of spirituall liberty, not ciuill; the liberty of Consci∣ence, not of obedience; of Christian liberty, not Anabaptisticall. For the li∣berty of Christ, is a freedome from the power of Satan, of sinne, of death, of hell, and of condemnation; it is not a freedome from the power of Princes, and an exempting of men from ciuill subiection.

* 1.262 The third obiection is, that Kings sonnes are free from tribute, and there∣fore from subiection. Math. 17, 26. * 1.263 I answere, though all Christians be made the sonnes of God, yet Christ Iesus speaketh that of himselfe, who according to his deity was the naturall sonne of God, and according to his humanity & byrth into the world, was of the linage of Dauid, and heire to the crown and kingdome, and consequently was freed from payment of tribute. But this serueth nothing to free men from Magistrates, and the duties wee owe vnto them.

* 1.264 Fourthly, the Apostle saith, Ye are bought with a price, be ye not the Seruants of men, 1 Cor. 7, 23. But Magistracie maketh vs the seruants of men. * 1.265 I aun∣swere, this toucheth nothing the calling of Magistrates, but teacheth that in matters of Religion we should not depend vppon the aurhoritg of men, or hang vpon their sleeue, as the Corinthians did, who are reproued for addic∣ting themselues, some to one teacher, some to another. This is to make men Lords of our faith. To conclude, wee must know that the Magistrate is the Minister of God, and hath receiued from God, not an absolute power to do what he list, but a limited power, n 1.266 to take vengeance of the wicked, to coun∣tenance the godly, that so we may liue a peaceable and quier life in all godli∣nesse and honesty. He is the keeper of both the Tables of the Law, he execu∣teth Iustice and iudgement without respect of persons, hee abolisheth Idola∣try, and maintaineth publicke tranquility; without whom, one of vs coulde not liue by another, but men would bee as Wolues and wilde beasts one to another; so that the Anabaptists that would abolish this ordinance of God. are enemies to religion, to godlinesse, to equity, to honesty, to peace and quietnesse.

* 1.267 Secondly, the Popes, Iesuites, and Papists, that hang vppon the Pope, as vpon their God, doth cut short the authority of Princes, thar they may esta∣blish an absolute soueraignty and supremacy of Antichrist, the man of sinne, who tyrannizeth ouer mens Consciences, and aduanceth himselfe aboue all Kings, and Emperors, and Magistrats of the earth. Hence it is, that the Priests and Iesuites; bring in an immunity and exemption of the Cleargy, from the authority of the ciuill Magistrate, and secular powers, which is a kinde of re∣bellion, & this is claimed as a priuiledge belonging vnto them by the whole Roman Cleargy. Againe, the Iesuites are medlers in State-matters, in esta∣blishing and deposing of Princes, in troubling of Common-wealths, in plot∣ting and practising of Treasons, in murthering of Princes, and in setting all things in an vprore.

Thirdly, the Bope vsurpeth a power to free subiects from their allegeance and their oath of obedience, as appeareth by the Popes two Breeues that hee sent ouer, forbidding his popish Catholickes to sweare homage and fidelitie to the King.

Fourthly, their teachers of popish Diuinity, publish and maintaine manie Treasonable positions, tending to the dishonour of Princes, and to the ouer∣throw

of Kingdomes. It is well knowne to all the World what Bellarmine hath deliuered in the Controuersies of Religion, that he hath published to be read and viewed of all men; how basely he hath spoken of Princes, and how boldly he hath diminished their authority, that he might establish the Popes Temporall Soueraignety. He teacheth out of his Doctours Chaire, or rather from his Orators Deske, o 1.268 that Princes are rather Seruants, then Lords, sub∣iect not onely to Popes and Cardinals, but to Byshoppes and Priests: that Princes haue their authority, not immediatly from God, nor from the Law of God, but by the Law of Nations: that Princes may be deposed and de∣throned by their Subiects, and other placed in their stead; that the Pope hath Temporall power indirectly: that obedience is due to the Pope for consci∣ence sake, but to Princes for pollicy sake. That the cause why Christians in former time deposed not Nero the Tyrant, and Iulian the Apostata, and Va∣lens the Arrian, and such like, was, because they wanted Temporall power, and if they had not wanted strength, they would not haue wanted will to do it: that if Princes go about to turne away the people from their base-Roman, and Bastard-Catholike Faith, they may and ought to be depriued of their do∣minions. Heereunto we might adde many like principles of their deuilish Diuinitie taught in their Schooles, and brought into the State, and practised by their Disciples, out of Sanders, p 1.269 who was himselfe an Arch-rebell, and perrished in his rebellion that he had raised, being not onely a beholder of it, but an Actor in it.

Whereby we see, if he had no other matter, what we are to esteeme of the Roman Religion; namely, that it is a counterfeit Religion, to be abhorred of all true Christians, being the Nursery of Treasons, and the Mother of all ab∣hominations; which setteth vp the Pope, as the great Idoll and Arch-rebell of the World, so that he vsurpeth a Supremacy ouer all Ciuill Gouernments in the Earth: whereas the true Christian Religion is as contrary to this, as light to darkenesse, which teacheth to bee subiect to the higher powers for Conscience sake; which teacheth to feare God, and to honour the King: which teacheth all degrees, as well q 1.270 Ecclesiasticall as Ciuill, to stoop downe to this ordinance of God. Our Weapons are Prayers, and teares; our means that we vse, are supplications to God and to Man. But these Seducers put downe the honour of Kings and Princes, and teach them that depend vpon them, to take vp Fire and Sword, and all other seditious practises which the God of this World teacheth the Children of rebellion, so often as occasion of aduantage, and hope to preuaile serueth them.

* 1.271 Lastly, seeing the Gospell doth establish, not abolish; strengthen, not weaken; confirme, not disanull the ordinances that God hath setled among Men; we learne, that whosoeuer is a good Christian, and hath rightly embra∣ced the Gospell, is also a good obseruer of Household Gouernment, and of Common-wealth Gouernment, which stand with the word of God, and the maintenance of peace and humaine society. I say then, that a faithfull and sound Christian, is a good Subiect, a good Father, a good Maister, a good Wife, a good Childe, a good Seruant, a good Common-wealths-man. The Church and Common-wealth are as louing Sisters, liuing, dwelling, grow∣ing, flourishing, prospering, decaying, and falling together. We must all consider our common and speciall calling; and know, that Christian duties and Personall duties, must not be deuided the one from the other, but bee coupled and ioyned in one man. It is not sufficient for a man in common conuersation to be a Christian, but he must shew himselfe to be so in his spe∣ciall calling. A Magistrate must not onely be a Christian, but he must bee a Christian Magistrate. A Father and Maister must not onely be Christians, but they must be Christian Fathers, and Christian Maisters. It is not enough for vs to be Christians abroad, we must not content our selues to be Christi∣ans

in the sight of others, but we must manifest our selues to be so, in the ad∣ministration and gouernment of our particular Families, and in the discharge of our seuerall duties, toward Wife, Children, and Seruants. This reproueth many that liue among vs, who beare themselues abroad as men, forward in Religion, eatnest in their profession, and such as would be accounted to goe before many others: yet take a view of them what they are priuately in their owne houses, and what duties they performe toward their Families, they haue lost the reputation at home that they had abroad, and shew themselues to be more carefull to seeme religious, and to bee thought great Christians, then to be good Christians indeede. The like we may say of all Inferiours. It is not enough for the Wife, the Childe, the Seruant, the Subiect, to shew themselues faithfull and religious openly in the Congregation, and other pla∣ces of resort, but they must shew themselues right Christians in their reue∣rence, subiection, and obedience toward those Superiours that are set ouer them.

* 1.272 Thus we see, that as euery one hath two callings; one generall, which is the calling of Christianity, common to euery member of the the Church; the other, personall or particular, which is the discharge of speciall duties, in re∣gard of that distinction made betweene man and man: so both these callings must be ioyned together in our life, as the body and soule are in one man. If one of them be wanting, the other is missing. If they doe not meete toge∣ther in one person, there is onely a shew of true Christianity, but the sub∣stance is absent. A good Christian therefore cannot be an euill Subiect, an euill Seruant. If they haue Christ Iesus formed in them, it will make them obey for Conscience sake. Nay, heereby wee see, that onely such as feare God are good Subiects, others cannot be. For the wicked and vngodly doe prouoke God to anger; against the King, against the Kingdome, and to pro∣cure the destruction of them both by their sinnes. This is it which Salomon teacheth in the Prouerbes; r 1.273 For the transgression of the Land there are many Princes thereof: but by a man of vnderstanding and knowledge, a Realme likewise endureth long. Thus the Lord tooke away good King Iosiah from the Chil∣dren of Israell, because the people were not worthy of him, and God was angry against Iudah because of their iniquities. This is the cheefe cause of the alterations of Kingdomes, and of the often mutation and changing of Kinges and Princes. For how can it be, that such as are Rebels against God, should be Frinds to Princes?

* 1.274 True it is, it hath beene the ready way which the Deuill hath vsed (as wee shewed before) to bring such as are godly and feare God, into hatred and de∣testation, by his Instruments; to beare the World in hand that they are Ene∣mies to Princes. Christ Iesus, though he obeyed Caesar, and taught obedi∣ence to Caesar, and paied poll-money, yet he was accused of Treason, and charged to be an enemy to Caesar, and condemned for it. So was Paule slan∣dered, as a disturber of the State and Common-wealth. But if we will right∣ly consider this point, we shall find, that these men that haue nothing in their mouths but obedience, and harpe vpon no string so much as disobedience, (as if they themselues were made of obedience) may iustly be censured and conuinced to breake three Lawes for their one, whom they falsely and frau∣dulently accuse. So that we may inuert the accusation, & turne it as a wheele vpon their owne heads, and charge them iustly with that, wherewith they vniustly ouercharge others. When the zealous Prophet Eliah was blamed and reproued to be a troubler of Israell, he answered the crime obiected vnto him, and reiected it backe, that it rebounded vpon him that gaue the charge; t 1.275 I haue not troubled Israell, but thou and thy Fathers house, in that ye haue forsa∣ken the Commandements of the Lord, and followed Baalim. Such then as breake the Commaundements of God, and despise his lawes, cannot for conscience

sake to be obedient to Princes: and they that haue beene found vnfaithfull to God, can neuer be iudged faithfull to men. It is well knowne and seene how they transgresse the Kings lawes, in their apparrell, in their meat, in their wordes, in slandering, in fighting, in quarrelling, in carding, in bowling, in dicing, in drunkennesse, in sitting at Ale-houses, where the Magistrate and Minister are the common Table-talke, and an hundred such like inormities. As for the godly, u 1.276 though they be branded with breach of obedience, and duty to Princes, they will be found the best, the greatest, the cheefest; nay, the onely true Friends that Princes haue. For first, they pray vnto God ear∣nestly and heartily for their Prince, and the whole Land fareth the better for their prayers: for God heareth the Prayers of such onely as heare his voyce, and loue his Lawes, and feare his Name, when they call and cry vnto him for their Prince. But he heareth not, he granteth not, he regardeth not the prayers of wicked men: for he that turneth away his eare from hearing the Law, euen his prayers shall be abhominable.

Hence it is that Salomon saith; x 1.277 The Sacrifice of the wicked is abhomination to the Lord: but the prayer of the righteous is acceptable vnto him: he is farre off from the wicked, but hee heareth the Prayer of the righteous: the Sacrifice of the wicked is an ahhominaion, how much more when he bringeth it with a wic∣ked minde. So then, there can be no more vtter enemies to Princes, then such as are wicked against God, according to the saying of the Wise-man in ano∣ther place; y 1.278 Take the drosse from the Siluer, and there shall proceede a Vessell for the finer: take away the wicked from the King, and his Throne shall be established in righteousnesse. All men therefore may see how absurd and preposterous a thing it is, that such as are no better then rebellious against God, should be the Friends of the Prince, and that such as are godly should bee accounted enemies.

Againe, the godly are ready to subiect themselues according to Gods or∣dinance to Magistrates, their obedience is in the Lord. When lawfull things are commaunded and required at their handes, they addresse themselues to doe the thinges commaunded: if vnlawfull, they submit themselues in all thinges, they resist not in any thing, but suffer according to the pleasure of the Magistrate. If then they be subiect with all feare, not onely to such as are good and curteous, but also to the froward, knowing that this is thanke-worthy, when a man for conscience sake toward God endureth griefe, suffe∣ring wrongfully: How is it, that wicked men are not ashamed to account them as Traytors and Rebels? If it should fall out, that godly Princes com∣maund something which is contrary vnto Gods word, we must obey z 1.279 God rather then men, but we must submit our selues in well-doing vnto Princes. It is a grosse and vnreasonable thing to imagine, that a man in obeying God doth disobey his Prince. This appeareth in the example of the three chil∣dren, mentioned in the Prophesie of Daniell, when the King commaunded them to fall downe before the golden Image that he had set vp, a 1.280 they answe∣red; We are not carefull to answere thee in this matter: Behold, our God whom we serue, is able to deliuer vs from the hot fiery Furnace, and he will deliuer vs out of thy hand, ô King: but if not, be it knowne to thee, ô King, that we will not serue thy Gods, nor worship the golden Image that thou hast set vp. The like we see in Daniell himselfe, when he had beene throwne into the den of the Lyons, he saith to the King; My GOD hath sent his Angell, and hath shut the Lyons mouths that they haue not hurt me: for my Iustice was found out before him, and vnto thee, ô King, I haue done no hurt. He had indeede broken the Kinges edict, but he accounted it no disobedience, seeing therein he obeyed God. Hence it is, that the Apostle saith; b 1.281 Feare GOD, honor the King: where hee sheweth the order that is to be obserued, the feare of God challengeth the first place, and goeth before the honour of the King. Let vs therefore suf∣fer

the reproaches that are cast out against vs, and learne alwaies to obey in thinges lawfull, but to submit our selues euen in thinges vnlawfull, by endu∣ring the punishment that shall be infflicted vpon vs. Thus the Seruants of God, and faithfull Martyrs from time to time haue done: they neuer rebel∣led, they neuer tooke armes, they neuer made resistance, but alwaies prayed for Princes, when Princes were enemies vnto them. And concerning the vn∣godly, whatsoeuer they pretend, they cannot be the Princes Friends, because (as we haue shewed) they care not to keep their Lawes, and if they had a care of Princes Lawes, they would also haue a regard of Gods Lawes.

Notes

• * 1.1

  The order of the Words.
• * 1.2

  Obiection.
• * 1.3

  Answere.
• * 1.4

  The meaning of the wordes.
• * 1.5

  Diuers pointes to be obserued
• x 1.6

  Tit. 3, 8, 9.
• y 1.7

  Heb. 11, 26.
• z 1.8

  Sophocles 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.9

  Doctrine 1. Christian re∣ligion maketh a man profita∣ble and helpe∣full to others, that before hath beene in∣iutious and hurtfull.
• b 1.10

  Esay. 11, 6, 7.
• c 1.11

  Ephe. 2, 11, 12, 13. Col. 1, 21, 22.
• d 1.12

  Mal. 4, 6. Luke 1, 17.
• e 1.13

  1 Tim. 1, 13 1 Cor. 15, 9. Actes 9, 1, 2.
• f 1.14

  Actes 16, 24, 33.
• g 1.15

  Act. 2, 40, 41 42, 43, 44, 45, 46, 47.
• h 1.16

  Luke 19, 2, 7, 8.
• i 1.17

  1 Cor. 6, 10, 11.
• * 1.18

  Reason 1.
• k 1.19

  Ro. 1, 29, 10 2 Tim. 3, 2, 3, 4
• l 1.20

  Iohn 15, 19. and 10, 2.
• m 1.21

  Tit. 3, 3, 4.
• * 1.22

  Reason 2.
• n 1.23

  Esay 65, 25. Actes 24, 16.
• o 1.24

  Iohn 4, 34.
• * 1.25

  Reason 3.
• p 1.26

  Esay 11, 9.
• * 1.27

  Vse 1.
• q 1.28

  Iob. 21, 14, 15.
• r 1.29

  Pro. 3, 14, 19
• s 1.30

  1 Tim. 6, 6.
• t 1.31

  1 Tim. 4, 8.
• u 1.32

  Psal. 112, 1. & 119, 1, 2. & 1, 1, 2.
• x 1.33

  Col. 1, 18, 19 and 2, 9. Ephes. 3, 17. Iohn 17, 3.
• y 1.34

  Psal. 50, 10.
• z 1.35

  Titus 1, 15.
• a 1.36

  Heb. 1, 2.
• b 1.37

  Cicer. pro Ar∣chia poeta.
• * 1.38

  Vse 2
• c 1.39

  1 Kin. 18, 13
• d 1.40

  Psal. 15, 4.
• e 1.41

  1 Ioh. 3, 14
• f 1.42

  Math. 3, 8.
• g 1.43

  1 Thess. 5, 5, 6, 7, 8.
• h 1.44

  Math. 7, 21.
• * 1.45

  Obiection.
• * 1.46

  Answere.
• i 1.47

  Gen. 20, 11.
• * 1.48

  Vse 3
• k 1.49

  1 Pet. 3.
• l 1.50

  Psa. 128, 1, 2.
• m 1.51

  Esay 55, 1, 2
• n 1.52

  Gen. 24, 42.
• o 1.53

  Gen. 39, 2, 3.
• p 1.54

  Psal. 105, 18
• q 1.55

  Gen. 39, 22.
• r 1.56

  1 Tim. 6, 1, 2 Titus 2, 10.
• s 1.57

  Gen. 31, 40.
• t 1.58

  Math. 8, 9.
• u 1.59

  Acts 10, 7.
• * 1.60

  Doctrine 2. In godly fami∣lies are manie times vngodly Children and Seruants.In godly fami∣lies are manie times vngodly Children and Seruants.
• a 1.61

  Homer O∣dysis. lib. 2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.62

  Reason 1.
• b 1.63

  Gen. 5, 3.
• * 1.64

  Reason 2.
• c 1.65

  Iohn 1, 12, 13, and 3, 3, 5.
• * 1.66

  Reason 3.
• d 1.67

  Rom. 9, 17.
• e 1.68

  1 Sam. 2, 25.
• * 1.69

  Vse 1.
• f 1.70

  Math. 13, 13, 14.
• * 1.71

  Obiection.
• * 1.72

  Answere.
• g 1.73

  Ier. 1, 19. Ezek. 2, 5, 7. and 3, 7.
• h 1.74

  2 Cor. 2, 16
• i 1.75

  Iohn 2, 22.
• * 1.76

  Vse 2
• k 1.77

  Esay 50, 5.
• l 1.78

  Acts 16, 4.
• m 1.79

  Deut. 29, 2, 3, 4.
• n 1.80

  Rom. 9, 15, 16, 18, 13, 14
• o 1.81

  Iob 9, 4, Rom. 9, 20.
• p 1.82

  Esay 10, 15. Rom. 9, 21.
• q 1.83

  Ro. 11, 33, 34
• r 1.84

  Math. 20, 13
• * 1.85

  Obiection.
• * 1.86

  Answere.
• s 1.87

  Mat. 11, 25, 26
• t 1.88

  Acts 17, 28.
• u 1.89

  Iam. 1, 13, 14
• x 1.90

  Ouid. Meta∣morph. lib. 13. Quae non feci∣mus ipsi, vix ea nostra voco.
• y 1.91

  Ezek. 18, 25 26, 27.
• * 1.92

  Vse 3.
• z 1.93

  Acts 13, 45. and 19, 9.
• a 1.94

  Iames 5, 7.
• b 1.95

  Ier. 31, 18.
• c 1.96

  Lamen. 5, 21
• d 1.97

  Ier. 13, 23.
• e 1.98

  Math. 10, 12, 13.
• f 1.99

  Esay 49, 4.
• g 1.100

  1 Cor. 3, 8.
• * 1.101

  Vse 4.
• h 1.102

  Iames 1, 19. 1 Pet. 2, 1. Eccle. 4, 17. Exod. 19, 10
• i 1.103

  Psa. 119, 18.
• k 1.104

  Ezek. 36, 26
• l 1.105

  Actes 10, 33 1 Thes. 2, 13. Luke 10, 16.
• * 1.106

  Doctrine 3. Former offen∣ces vppon true repentance, are to be for∣giuen and for∣gotten.
• m 1.107

  Luke 15, 20
• n 1.108

  Math. 18, 21 22.
• o 1.109

  Verse 23, 32, 33, 34, 35.
• p 1.110

  Gen. 50, 20, 21.
• q 1.111

  2. Cor. 2, 7, 8, 9, 10.
• r 1.112

  Ephe. 4, 26 27, 31, 32.
• * 1.113

  Reason 1.
• s 1.114

  Luke 6, 36. Ezek. 18, 23.
• t 1.115

  Col. 3, 12, 13
• * 1.116

  Reason 2.
• u 1.117

  Luke 11, 4.
• x 1.118

  Cyprian sermo. 6 de orat. do∣minica.
• * 1.119

  Reason 3.
• y 1.120

  Math. 6, 14, 15. Mat. 11, 25, 26
• z 1.121

  Iames 2, 13.
• a 1.122

  Mat. 18, 26, 27, 28, 29, 30.
• * 1.123

  Obiections made against this doctrine.
• * 1.124

  Obiection 1.
• * 1.125

  Answere.
• * 1.126

  Obiection 2.
• * 1.127

  Answere.
• b 1.128

  1 Cor. 6, 7.
• c 1.129

  Rom. 12, 9, 10.
• d 1.130

  1 Cor. 10, 32 1 Thes. 5, 22.
• e 1.131

  1 Cor. 6, 11.
• f 1.132

  1 Cor. 6, 6.
• * 1.133

  Obiection 3.
• * 1.134

  Answere.
• * 1.135

  Obiection 4
• * 1.136

  Answere.
• * 1.137

  Obiection 5.
• g 1.138

  Luk. 17, 3, 4.
• * 1.139

  Answere.
• h 1.140

  Calui. harm. in Euangel.
• i 1.141

  Ezek. 18, 22.
• k 1.142

  Luke 15, 7, 10.
• l 1.143

  Esay 5, 20.
• m 1.144

  2. Sam. 19, 21, 22, 23. 2 King. 2, 9.
• n 1.145

  Leu. 19, 17.
• o 1.146

  1 Cor. 5, 1, 13
• p 1.147

  2 Cor. 2, 7, 11
• * 1.148

  Vse 1.
• q 1.149

  1 Cor. 13, 4, 5, 6, 7.
• r 1.150

  Psal. 103, 8, 9 14.
• s 1.151

  1 Ioh. 3, 8, 9.
• t 1.152

  2 Sam. 13, 23 29.
• u 1.153

  Math. 7, 2.
• * 1.154

  Obiection.
• * 1.155

  Answere.
• x 1.156

  Perk. on the Lords Prayer.
• y 1.157

  1 Iohn 4, 16. and 3, 14, 15.
• * 1.158

  Vse 2
• z 1.159

  Rom. 7, 18.
• a 1.160

  Rom. 11, 18, 19, 20.
• b 1.161

  Math. 11, 20,
• c 1.162

  2 Cor. 12, 21
• * 1.163

  Vse 3.
• d 1.164

  Gene. 13, 8
• e 1.165

  Math. 11, 29.
• f 1.166

  Col. 3, 13. Ephe. 4, 4.
• g 1.167

  Iohn 19, 23.
• h 1.168

  Iohn 8, 39.
• i 1.169

  Three profi∣table Medita∣tions.
• * 1.170

  Doctrine 4. Our loue to to the Saints, especially such as haue beene conuerted by vs, ought to be deare and fer∣uent.
• l 1.171

  Deut. 32, 10. Zach. 2, 8.
• m 1.172

  Luke 1, 78.
• n 1.173

  Heb. 2, 17.
• o 1.174

  Iohn 15, 12, 13. and 13, 34.
• p 1.175

  Phil. 1, 8, 9. 1 Thess. 3, 7, 8
• q 1.176

  Act. 2, 44, 45
• r 1.177

  Leuit. 19, 18 Math. 5, 43. Rom. 13, 9. Gal. 5, 14.
• s 1.178

  Rom. 12, 9, 10. and 13, 8.
• * 1.179

  Reason 1.
• t 1.180

  Iohn 16, 21.
• u 1.181

  Gen. 35, 18.
• x 1.182

  Gal. 4, 11, 19
• y 1.183

  Ro. 9, 1, 2, 3.
• z 1.184

  Ex. 32, 31, 32
• * 1.185

  Reason 2.
• a 1.186

  1 Iohn 3, 14 19.
• * 1.187

  Reason 3.
• b 1.188

  Ioh. 13, 34, 35.
• * 1.189

  Reason 4.
• c 1.190

  Rom. 13, 8, 9
• d 1.191

  Gal. 5, 14. Colos. 3, 14. 1 Tim. 1, 5.
• * 1.192

  Vse 1.
• e 1.193

  What Loue is.
• f 1.194

  Gal. 5, 12. Ephes. 6, 23.
• g 1.195

  1 Iohn 3, 18
• h 1.196

  1 Iohn 4, 21
• i 1.197

  Who is our Brother or Neighbor.
• i 1.198

  Luke 10, 29, 30, 31. Rom. 13, 8. Esay 58, 7.
• k 1.199

  1 Sa. 24, 17
• l 1.200

  2 King, 6, 22, 23.
• m 1.201

  The pro∣perty of Loue.
• n 1.202

  1 Iohn 3, 18, 11, 12.
• o 1.203

  Rom. 12, 9.
• p 1.204

  Galat. 4, 18.
• q 1.205

  Iohn 10, 11,
• r 1.206

  1 Iohn 3, 16.
• s 1.207

  Acts 7, 60.
• t 1.208

  Lu. 23, 33, 34
• * 1.209

  Vse 2
• u 1.210

  Math. 24, 12
• x 1.211

  2 Tim. 3, 1, 2
• y 1.212

  1 Cor. 13, 5
• z 1.213

  Gal. 5, 6.
• a 1.214

  Iam. 2, 15, 16
• b 1.215

  1 Thess. 4, 6.
• * 1.216

  Vse 3.
• c 1.217

  Hebr. 11, 23. Exod. 2, 3, 4.
• c 1.218

  Iohn 13, 1.
• d 1.219

  Phil. 5, 5.
• e 1.220

  Acts 14, 22.
• f 1.221

  Iohn 21, 15.
• g 1.222

  Acts. 26, 28, 29.
• h 1.223

  Hebr. 3, 7. & and 10, 24.
• i 1.224

  Reuel, 2, 4.
• k 1.225

  2 Pet. 2, 21.
• l 1.226

  Reuel. 2, 5.
• m 1.227

  1 Thess 5, 12, 13.
• * 1.228

  Doctrine 5. The Gospel doth not abo∣lish or dimi∣nish ciuil ordi∣nances and distinct de∣grees among men.
• n 1.229

  Rom. 13, 1.
• o 1.230

  Ephes. 5, 22, 25. & 6, 1, 2, 5, 9. Col. 3, 18, 19, 20, 21, 22.
• p 1.231

  1 Tim. 6, 1. Titus 2, 9, 10, and 3, 1.
• q 1.232

  1 Pet 2, 13, 14, and 3, 1, 2, 7
• r 1.233

  Math. 22, 21.
• s 1.234

  1 Cor. 7, 3, 5, 10, 11, 12, 13, 20, 21, 22.
• * 1.235

  Reason 1.
• t 1.236

  Psal. 104, 24
• u 1.237

  1 Cor. 14, 33 40. Colos. 2, 5
• * 1.238

  Reason 2.
• x 1.239

  Mat. 5, 17, 18
• * 1.240

  Reason 3.
• y 1.241

  Titus 3, 10. 1 Tim. 6, 1.
• z 1.242

  Col. 3, 22, 23
• * 1.243

  Vse 1.
• z 1.244

  Ezra 4, 15. 1 King. 18, 17. Ester 3, 6.
• b 1.245

  Acts 16, 19, 20. and 24, 5.
• c 1.246

  Luke 23, 2.
• d 1.247

  Iohn 15, 20.
• e 1.248

  Euseb. lib. 5. cap. 11. Tertulli in Apologel. Cyprian contra Demetrian.
• f 1.249

  Math. 5, 11.
• g 1.250

  Demosth. de corona.
• * 1.251

  Vse 2
• h 1.252

  Iohn 28, 36
• i 1.253

  Lu. 12, 13, 14
• k 1.254

  Math. 17. 25.
• * 1.255

  Against the Anabaptists.
• l 1.256

  Iude 8.
• * 1.257

  Obiection 1.
• m 1.258

  Math. 5, 39.
• * 1.259

  Answere.
• * 1.260

  Obiection 2.
• * 1.261

  Answere.
• * 1.262

  Obiection 3
• * 1.263

  Answere.
• * 1.264

  Obiection 4
• * 1.265

  Answere.
• n 1.266

  Rom 13, 1, 2
• * 1.267

  Against the Popes and Ie∣suites.
• o 1.268

  Bellar. de laic. lib. 7. cap. De pontif. lib. 1. c. 7. et lib. 5. cap. 8. & 7.
• p 1.269

  Sand. devisib. Monarch. lib. 2. cap. 4.
• q 1.270

  Chrys. hom. 23. in Rom. 13.
• * 1.271

  Vse 3.
• * 1.272

  Euery one hath two callings: generall, and personall.
• r 1.273

  Prou. 28, 2.
• * 1.274

  Wicked men are the greatest breakers of Princes lawes.
• t 1.275

  1 Kin. 18, 18.
• u 1.276

  Onely the godly are friends to prin∣ces.
• x 1.277

  Pro. 15, 8, 29 and 21, 27.
• y 1.278

  Pro. 25, 4, 5.
• z 1.279

  Actes 4, 19. and 5, 29.
• a 1.280

  Dan. 3, 16, 17 18. and 6, 22.
• b 1.281

  1 Pet. 2, 17.