Commentary Upon Philemon, Exposition · Verses 11-12 (2 of 2)

Commentary Upon Philemon · Exposition · Verses 11-12 (2 of 2)

p. 247Obiection 4The fourth Obiection, is, how we can be ſaide to forgiue our Bretheren their treſpaſſes, ſeeing no man can forgiue ſinnes but onelyonly God. Hence it is that Dauid ſaith in the Pſalme; Against thee, againſt thee onelyonly hauehave 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 forgiuen thee, began to reaſon among themſelues, Who is this that ſpeaketh Blaſphemies? Who can forgiue ſinnes but God onelyonly? Luke 5, 20, 21. Anſwere.I anſwer, in eueryevery ſinne there are two things to be marked and conſidered; the euill of the action, and the damage that ariſeth to man by the euill action: the one God forgiueth; 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 eueryevery 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 power to forgiue the ſinne, whereby God is offended: and he oftentimes pardoneth the wrong done to him, when God forgiueth not the ſinne: for God neuer forgiueth any, but ſuch as are penitent.

Obiection 5.Laſtly, the queſtion may be asked, whether all offenders againſt vsus are to be forgiuen, or onelyonly ſuch as repent. The Apoſtle moueth Philemon to pardon his Fugitiue and falſe-fingred Seruant vponupon his repentance. So Chriſt our Sauiour ſpeaketh to his Diſciples: ggLuk. 17, 3, 4.Luke 17:3Luke 17:4Take 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 onelyonly 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 blaſphemy. Anſwere.I anſwere, offences are forgiuen two waies, as there are two kind of perſons that offend againſt vsus. Some acknowledge and yeild their offence, others are obſtinate and ſtiffe-necked. So, one kind of forgiueneſſe is, when p. 248we beare no mallice, when we doe no wrong, when we ſeeke no reuenge. Another kind, is; when we thinke well of them that hauehave offended vsus, when we are perſwaded that God hath forgiuen them, when wee are ready to receiue them into our fauour againe. Wherefore we hauehave no liberty granted vntounto vsus to deny mercy and forgiueneſſe to the wicked. If a man hauehave done vsus wrong, and then either denyeth it, or diminiſheth it, and will not repent of it: True it is, we are commaunded to louelove 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 vponupon 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 hauehave a good opinion and eſtimation of him; for though we muſt louelove him, yet we muſt thinke of him as he deſerueth. But when a man hath offended vsus, and treſpaſſed againſt vsus, and being reproued and admoniſhed confeſſeth his ſinne, deſireth pardon, craueth reconciliation, offereth ſatisfaction, bewaileth his former tranſgreſſion, and promiſeth amendment of life, it is our dutie not onelyonly to louelove him, but to like of him: not onelyonly to hate him as an Enemy, but to account him as a Brother: not only to deſire vengeance to come vponupon him, but to accept of his repentance, and to aſſure his heart that God hath forgiuen him, and will not lay his ſinne vntounto his charge. So then, if any man doe me an open iniury, and I laying aſide a thirſting after reuenge, hhCalui. harm. in Euangel.doe not ceaſe to louelove him, but in ſtead of euill doe good, and in ſtead of wrong, do beſtow a benefit vponupon 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 forgiue him. For when God requireth that we doe good to our Enemies, louelove them that hate vsus, bleſſe them that hurt vsus, pray for them that perſecute vsus, and to doe good to all them that ſpeake all euill againſt vsus: he doth not thereby preſently commaund that we allow in them thoſe things that he condemneth, or praiſe in them the thinges that he reprooueth: but he onelyonly would hauehave 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 repentance, we eſteem them as brethren, we account them as the children of God, we fauour thē as fellow-members with vsus of Chriſt, & are perſwaded that the remembrance of their ſins cōmitted againſt God, and of their iniuries offered vntounto vsus, are blotted out of Gods ſight. For true repentance is an high and holy worke, greatly accepted of God and his Angels. Of God, iiEzek. 18, 22.Ezek 18:22becauſe when we repent, he will put all our ſinnes out of his remembrance. Of the kkLuke 15, 7, 10.Luke 15:7Luke 15:10Angels, 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 ſubſtance of that which hath beene ſaide, is this: If an offender hauehave 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 louelove him, and ſeek to doe him good: but as yet thou art to think him a wilfull and wicked man, llEſay 5, 20.Isa 5:20Becauſe 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 vntounto vsus. Of the firſt ſort of forgiuing euill doers, euen while they remaine euill p. 249doers, we hauehave 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; mm2. Sam. 19, 21, 22, 23. 2 King. 2, 9.2 Sam 19:212 Sam 19:222 Sam 19:232 Kgs 2:9Shall 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 nnLeu. 19, 17.Lev 19:17ſhalt 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 hauehave an example in Paule and the Church of Corinth, toward the inceſtuous perſon which had committed Fornication, oo1 Cor. 5, 1, 131 Cor 5:11 Cor 5:13And ſuch Fornication as is not named without deteſtation among the Gentiles, taking vntounto 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 repentance not to be repented off, he willeth them to receiue him, and entertaine him among them as a faithfull Brother, and to thinke well of him as they did before, pp2 Cor. 2, 7, 112 Cor 2:72 Cor 2:11And to miniſter comfort vntounto him, least he ſhould be ſwallowed vppe with ouer-much heauineſſe, and leaſt Sathan ſhould circumuent vsus, 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 louelove toward him, which is as much as if hee ſhould deſire them to take him againe for a Brother.

Vſe 1.The Obiections being anſwered, which ſtood before vsus as a Cloud that dimmed and darkned our ſight: let vsus come now to the Vſes of the Doctrin, and ſee what we may conclude from hence. Firſt, ſeeing former offences are vponupon 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 merciemercy, and paſſe by offences that might prouoke vsus to anger. It is a fruit of true louelove, deſcribed by the Apoſtle; qq1 Cor. 13, 4, 5, 6, 7.1 Cor 13:41 Cor 13:51 Cor 13:61 Cor 13:7It ſuffereth long, it is bountifull: LoueLove enuyeth not: LoueLove 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 hauehave 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 weakeneſſe of our Faith, which needeth all proppes and pillers to ſuſtaine and vphold it. For though the forgiueneſſe of our Brethren be no cauſe of our forgiueneſſe, it is a ſigne and teſtimonie, whereby we are infalliblie confirmed, that as ſurely as we remit others, we ſhall be remitted. Nothing maketh vsus more reſemble the Lord, then to be mercifull, hee is the God of patience, rrPſal. 103, 8, 9 14.Ps 103:8Ps 103:9He is ſlow to anger, he is full of compaſſion, and of great kindneſſe, he will not alway 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 vsus ſo like vntounto Sathan, and to be transformed into his Image, as malice 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 example of our firſt Parents, ſo ſoone as they were placed of God in the Garden, immediatly Sathan ſet vponupon them, and ſought to diſpoſſeſſe them of that happy eſtate. If then wee giuegive 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 LoueLove it ſelfe; but to be the Children of the Deuill, who is maliciouſneſſe it ſelfe. For, He ſſ1 Ioh. 3, 8, 9.1 John 3:81 John 3:9that 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 p. 250not, 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 feſtered 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 hauehave beene in Caine, who hating his Brother, and ſuffering the Sunne to goe downe vponupon 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, reſpecting 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 tt2 Sam. 13, 23 29.2 Sam 13:23conceiued hatred in his heart, and executed vengeance vponupon 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 eueryevery one with his neghbor, flattering with their lips, and gloze with a double hart; yet keepe in mind the remembrance of old iniuries waiting 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 hauehave halfe a forgiueneſſe, and no more of him? Woe, and woe againe were it to vsus, if we were thus forgiuen. Let vsus deale as faithfully and fully, as ſincerelie and vnfainedly with them, as we deſire to hauehave the eternall God to deale with vsus: uuMath. 7, 2.Matt 7:2For with what iudgement we iudge, we ſhall be iudged: and with what meaſure we mete, it ſhall be meaſured to vsus againe. Let vsus banniſh from vsus, all lame, and halfe, & halting remiſſion, which keepeth a part and peece vnforgiuen: if we would hauehave the Lord forgiue all, and caſt them into …he bottome of the Sea for euer, let vsus be like minded toward our Brethren. Otherwiſe, our owne conſciences ſhall conuince and condemne vsus, 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 vsus, and of his punniſhment againſt vsus.

Obiection.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 LoueLove 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 hauehave many excellent Prayers beſide, wee may vſe any of them. Anſwere.See, Foole, Foole, how ſubtile and crafty thou art to deceiue thy ſelfe. Blinde people play xxPerk. on the Lords Prayer.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 vponupon vsus ſuddaine deſtruction. For God is LoueLove, yy1 Iohn 4, 16. and 3, 14, 15.1 John 4:161 John 3:141 John 3:15And hee that dwelleth in LoueLove, 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 hauehave noted before.

p. 251Vſe 2Secondly, ſeeing ſuch as offend vsus, muſt vponupon their ſound repentance be forgiuen; we are taught heereby, not to reproach and vpbraid men what they hauehave beene, when they are renewed by amendment of life, but conſider their preſent condition what they are. For when God hath put out of his remembrance their ſinnes, we muſt not ſet them vponupon 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 vsus remember what wee our ſelues hauehave 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. zzRom. 7, 18.Rom 7:18I 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 reſtraineth the Gentiles from inſulting and triumphing ouer the Iewes, that were through infidelitie for a ſeaſon cut off: aaRom. 11, 18, 19, 20.Rom 11:18Rom 11:19Rom 11:20Thou wilt ſay; The Braunches are broken off, that I might be grafted in: Well, through vnbeleefe they are broken 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 vsus, to reproach ſuch as hauehave fallen, and are riſen againe by true repentance: to vpbraid ſuch as hauehave ſinned, & hauehave forſaken their ſins. It is a greater blemiſh to thoſe that check them after they hauehave turned from them, then to thoſe that committed them. For they hauehave waſhed away by their teares the filthineſſe of them, and blotted out the deformity that did cleaue vntounto 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, bbMath. 11, 20,Matt 11:20Wherein moſt of his great workes were done, becauſe they repented not. So the Apoſtle feared, cc2 Cor. 12, 212 Cor 12:21Leaſt 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 hauehave committed. They then that repent nor, are to bee diſgraced: but ſuch as hauehave repented, are to be loued and cheriſhed. It skilleth not what they hauehave beene, for they are accepted according to the grace which they hauehave receiued, which ſerueth as a ſingular comfort vntounto them. They that labour to diſgrace thoſe whom they ſhould embrace, do imitate the example and practiſe of the Deuill, who tempteth thoſe that hee ſeeth to hauehave renounced his ſeruice, and departed from his Kingdome, and telleth them what they hauehave done, how looſe they hauehave beene in their liues, and into what horrible ſinnes they hauehave fallen, that thereby hee might bring them to diſpaire, and to let goe their ſtrong confidence that they hauehave in the promiſes of the Goſpell. So it is with ſundry of the Seruants and Children of the Deuill, they taunt and reuile 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 hauehave beene; and behold their preſent condition, not that which is paſt. Let vsus be like the good Angels, who doe reioyce at the conuerſion of Sinners, but neuer caſt them in the teeth with their offences that hauehave ſtumbled, and are recouered.

Vſe 3.Laſtly, let vsus cut off all occaſions of diſſention, & quench the fire that is begun to be kindled. A ſmall ſpark, if it be not quenched, will break out into a great fire: a little ſmoake nouriſhed, will turne into a flame. So when cauſes of contention and diuiſion doe ariſe, we muſt endeuour to ſtay them and appeaſe 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 vntounto him; ddGene. 13, 8Gen 13:8Let there bee no ſtrife (I pray thee) betweene me and thee, neyther betweene p. 252thy Heard-men and my Heard-men: for we are Brethren. They were not naturall 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 vponupon one, or vponupon all theſe: he looked not when Lot ſhould ſtoop and bow vntounto him, but as in years, wealth, and authority, ſo in godlineſſe, meeknes, and moderation he went before him. Let vsus all conſider this, & be prouoked by the example of Chriſt, to be meeke and lowly, eeMath. 11, 29.Matt 11:29That we may finde reſt vntounto our ſoules. The Lord Ieſus hath taught vsus to call vponupon one Father, ſhall we then diſdaine our Brethren? The Apoſtle teacheth, ffCol. 3, 13. Ephe. 4, 4.Col 3:13Eph 4:4that we are one body: if the members of the body ſhould diſagree and fall out; would not the ruine and deſtruction 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 Meditation were ſetled and grounded in our hearts to louelove with brotherly kindneſſe, and to hate all mallice as a Serpent.

Let vsus 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 ggIohn 19, 23.John 19:23without ſeame, ſo his body muſt be without ſepartion. There are not diuers Faiths, diuers Baptiſmes, diuers Suppers, diuers Gods: but one Lord Ieſus, one Baptiſme, 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 vponupon 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 aſide, and reſolueth thus; Are not we Bretheren? And ſhall we ſtriue? What a ſhame would this be to vsus? What a diſhonour to God? What an euill example to theſe Nations that liue among vsus? What a ſtumbling blocke of offence ſhall we lay before them to cauſe them to blaſpheme God, and to ſpeake euill of vsus, of our Religion, and of our holy profeſſion? Let not vsus therefore tarry till others come and offer conditions of peace, but let vsus 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 vsus to forgiue, and will we anſwere preſumptuouſly, we will not forgiue? Shall the Lord ſay vntounto vsus; 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 hauehave brought as well as we? Will we ſay we are more excellent, and therefore reaſon it is, that they ſhould bow the knee vntounto vsus? Will we ſay we are the better men? So was Abraham. Are we richer and wealthier? So was Abraham. Are we elder in yeares, and ſo looke that the younger ſhould yeelde? So was Abraham. HaueHave we many Friendes to ioyne with vsus, to ſee wee ſhall hauehave no wrong, and to take our partes? So had Abraham. Are we mighter in force and power? So was Abraham, he went eueryevery way beyond Lot. Now then, if we be the Children of Abraham, hhIohn 8, 39.John 8:39we muſt doe the workes of Abraham. Whatſoeuer priuiledges we hauehave to aduance vsus aboue our Brethren, vnderunder colour whereof we ſhroud the corruption of our Nature, and the mallice of our heartes, let vsus lay all aſide and caſt them into the Duſt, let vsus renounce p. 253age and honour; let vsus caſt from vsus birth and yeares; let vsus 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, lofty ſtomackes, and corrupt mindes. He that hath moſt godlineſſe will relent ſooneſt.

Let vsus 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 vponupon his Graue: and ſhall I yeeld vntounto 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 concord? If we be aſhamed to tread in his pathes, take heede leaſt the God of Abraham bee aſhamed of vsus, both in this life, and in his Kingdome for euer. 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 farthing? He forgiueth ten thouſand Talents, and will not we forbeare an hundred 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 vsus take heed leaſt our mallice and vnmercifulneſſe vntounto others, do cry out for vengeance againſt vsus, and ſhut vp the mercy and compaſſion of God toward vsus, rendering ſeauen folde into our boſomes, and barring vsus 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.

iiThree profitable Meditations.To conclude, let vsus conſider theſe three pointes. Firſt, that no Man can offend vsus, as we daily offend God, in thought, word, and deede. Secondlie, that we may fall, and perhaps hauehave fallen already into the like offence that we blame and reprooue in others. Thirdly, we would be greatly 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 vsus, and we be deafe, ſtopping our cares againſt them, we greatly deceiue our ſelues, if we thinke to finde the Lord other-wiſe minded toward vsus.

[Thou therefore receiue him, that is mine owne Bowels.] He calleth Oneſimus his Bowels or Entrals, being nothing of Kinne to him in the Fleſh, in reſpect of his earneſt and feruent louelove that he beareth to him in Chriſt, beeing 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 commonly 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 eueryevery 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 p. 254of ſo bad note, to be ſo notable, which made the Apoſtle ſo earneſt in ſpeaking for him, and in commendinh of him. For nothing could hauehave 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 therefore in this place, the coniunction of two heauenly vertues in the Apoſtle; to wit, Humility, and LoueLove; 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 vntounto God, were as highly prized and worthily eſteemed of vsus as it ought to be, wee would louingly tender, and charitably embrace and ſuch as we ſee truely, without hypocriſie conuerted vntounto God.

Doctrine 4. Our louelove to to the Saints, eſpecially ſuch as hauehave beene conuerted by vsus, ought to be deare and feruent.We learne from hence, that the louelove which Chriſtians ought to beare to all the Saints, eſpecially to thoſe whom they hauehave beene meanes to conuert, ought to be entire, deare, hearty, earneſt, moſt faithfull, and moſt feruent. It is our duty to louelove all men, more eſpeciallie the Saints, but moſt eſpecially ſuch as hauehave beene gained to the Faith by vsus. The Lord himſelfe teſtifieth his tender compaſſion toward his Children, to prouoke them to follow his example. The Prophets declare; llDeut. 32, 10. Zach. 2, 8.Deut 32:10Zech 2:8That he which toucheth them, toucheth the apple of his eye. So Zachariah bleſſed the God of Iſraell, mmLuke 1, 78.Luke 1:78Who 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, nnHeb. 2, 17.Heb 2:17Who was made like vntounto his Brethren, that he might be mercifull, he will not breake the bruiſed Reede, nor quench the ſmoaking Flaxe: ooIohn 15, 12, 13. and 13, 34.John 15:12John 15:13John 13:34Theſe thinges (ſaith he) hauehave I spoken vntounto you, that my ioy might remaine in you, this is my Commaundement, that ye louelove one another as I hauehave loued you: greater louelove then this hath no man, when any man beſtoweth his life for his friends. This affection we finde in many places in the Apoſtle; ppPhil. 1, 8, 9. 1 Theſſ. 3, 7, 8Phil 1:8Phil 1:91 Thess 3:71 Thess 3:8God 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; qqAct. 2, 44, 45Acts 2:44Acts 2:45All 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 eueryevery one had neede. This is a precept giuen in the Law, and no duty more often vrged and touched in the Goſpell. Moſes ſaith, rrLeuit. 19, 18 Math. 5, 43. Rom. 13, 9. Gal. 5, 14.Lev 19:18Matt 5:43Rom 13:9Gal 5:14Thou ſhalt not auenge, nor bee mindfull of wrong againſt the Children of thy people, but ſhall louelove thy Neighbour as thy ſelfe, I am the Lord. The Apoſtle Paule among many precepts that he giueth, this is one of the chiefe and principall, ſſRom. 12, 9, 10. and 13, 8.Rom 12:9Rom 12:10Rom 13:8Let louelove bee without diſſimulation, abhorre that which is euill, and cleane vntounto that which is good: be affectioned to louelove one another with brotherlie louelove. All theſe teſtimonies of God the Father, of Chriſt Ieſus our Lord, of the Apoſtle, of other Chriſtians, and of the whole Church, doe ſufficiently teach vsus, that howſoeuer all the Saints of God are to be loued, yet thoſe eſpecially that hauehave beene conuerted to vsus.

Reaſon 1.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 imployed, 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 louelove it the more, and will vſe ſpeech accordinglie, ſaying; This was a very deere Childe vntounto me, I muſt needes louelove it; yea, her louelove ttIohn 16, 21.John 16:21is ſo heartie and entire, that ſhee forgetteth the paines and ſorrow that ſhee hath ſuſtained. Beniamin among all the Sonnes of Iacob, was moſt tenderly beloued, p. 255in 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 onelyonly lawfull wife, whom Laban promiſed, & for whom he ſerued, uuGen. 35, 18.Gen 35:18ſo 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, xxGal. 4, 11, 19Gal 4:11Gal 4:19are 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 pertaineth the adoption, the glory, and the Couenants, yyRo. 9, 1, 2, 3.Rom 9:1Rom 9:2Rom 9:3I ſay the truth in Chriſt, I lye not, my Conſcience bearing me witneſſe in the Holyghoſt, that I hauehave great heauineſſe and continuall ſorrow in mine heart, for I would wiſh my ſelfe to bee ſeparated 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 carried them in his boſome as a Nurſſe doth the ſucking Childe, when God was offended with them, and threatned to conſume them, he cried vntounto the Lord, zzEx. 32, 31, 32Exod 32:31Exod 32:32Oh, this people hauehave ſinned a great ſinne, and hauehave 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 ſhewed the bowels of his louelove 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.

Reaſon 2.Secondly, by teſtifying of our louelove, 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 louelove vnfaignedly thoſe that are of the truth. The Apoſtle Iohn teacheth that our louelove to the brethren, is a fruite of true faith, aa1 Iohn 3, 14 19.1 John 3:14Heereby 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 vntounto life, becauſe wee louelove the Brethren; 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 louelove, which are certaine tokens of our election to eternall life.

Reaſon 3.Thirdly, louelove is the liuery of Chriſt, and as it were the badge and cognizance whereby we are knowne to be his Diſciples, and to be taught and directed by his ſpirit. This agreeth with the Doctrine of Chriſt, bbIoh. 13, 34, 35.John 13:34John 13:35A newe Commandement giuegive I vntounto you, that yee louelove one another; as I hauehave loued you; that ye alſo louelove another; by this ſhall all men knowe, that ye are my Diſciples, if yee hauehave louelove one to another. Chriſt Ieſus did inſtruct his Diſciples, eſpecially in louelove, and did as it were graft it and engraue it in their hearts, and thereby made Charitie a note of Chriſtianity, ſeeing that where louelove doth not reſt, there Chriſt doth not dwell. If then, we wold make it manifeſt, that we hauehave beene brought vp in the Schoole of Chriſt, we muſt louelove one another.

Reaſon 4.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. Heerunto commeth the laying of the Apoſtle, ccRom. 13, 8, 9Rom 13:8Rom 13:9Owe nothing to any man, but to louelove 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 louelove thy neighbor as thy ſelfe. This is a ſpeciall praiſe, and ſinguler commendation of louelove, 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, ddGal. 5, 14. Coloſ. 3, 14. 1 Tim. 1, 5.Gal 5:14Col 3:141 Tim 1:5All the Law is fulfilled in one worde, p. 256which is this, Thou ſhalt louelove thy Neighbor as thy ſelfe. And Col. 3. Aboue all things put on louelove, which is the bond of perfectneſſe. Likewiſe 1 Tim. 1, 5. The end of a commandement, is LoueLove out of a pure heart, and of a good Conſcience, and of Faith vnfaigned. LoueLove therefore comprehendeth all duties: for Charity is the Law abridged, as the Law is Charity enlarged. LoueLove is as it were a generall Vertue, like vntounto the ſoule which is ſaid to be whole, in the whole & in eueryevery part, or as the blood which is diſperſed through the whole body, ſo is louelove enlarged and lengthned through all and eueryevery vertue. Seeing then, ſuch as are conuerted by vsus, are the fruit of our labour, and that LoueLove to the brethren is the ſeale of our ſaluation, the badge of our profeſſion, and an Epitome or a breuiary of the whole Law, it followeth that it ought to be harty, earneſt, and feruent, toward all the faithfull, eſpecially ſuch as hauehave gone aſtray, and bin brought by vsus into the right way.

Vſe 1.This then being a vertue ſo neceſſary, that eueryevery one which belongeth to the Lord Ieſus Chriſt, muſt yeeld their obedience, euen to louelove the Bretheren, and ſhew himſelfe a true Chriſtian, by ſhewing Charity to his neighbor: let vsus conſider the nature and properties of this LoueLove, that wee may hauehave the right and true vſe of this Doctrine. For heere is occaſion offered vntounto vsus, to ſearch into the knowledge of this Vertue, which is almoſt baniſhed from among men, or weeded and worne out of the world, or caried from hence into the wilderneſſe from the ſonnes of men, or departed vp from heauen from whence it came, and to hauehave quite and cleane abandoned the groſſe earth, which is vnworthy to entertaine ſo precious a Iewell any longer. Firſt therefore let vsus know eeWhat LoueLove is.what Brotherly louelove is. It is a work of Gods ſpirit, whereby 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 Naturally in vsus, it is not borne with vsus. Naturally, eueryevery one is a louer of himſelfe, and vnnaturally is an hater of his neighbour, ſo that true louelove is the print of Gods finger, and a marke ſet vponupon vsus by his ſpirit. Hence it is, that the Apoſtle ſetting downe the fruites of the ſpirit, reckoneth vp LoueLove in the firſt place, as one of the principall, ffGal. 5, 12. Epheſ. 6, 23.Gal 5:12Eph 6:23The fruite of the ſpirite is louelove, ioy, peace, long-ſuffering, gentleneſſe, goodneſſe, &c. So then, wee want this grace, vntill God worke it in vsus. We neede not ſeeke farre for ſelfe-louelove, for LoueLove of the world, and the things that are in the world, for the LoueLove of pleaſures & carnall vanities, we hauehave theſe neere vntounto vsus, euen within vsus; but we can neuer louelove the godly for Gods ſake, vntill it be giuen vsus from aboue, of whom only we muſt aske it, and from whence onelyonly 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 louelove is not ydle, gg1 Iohn 3, 181 John 3:18and it maketh vsus that we ſhal not be vnfruitfull and vnprofitable vntounto others. We muſt be ready to helpe them beare their burthen, and ſhewe the bowelles of compaſsion toward them. That louelove which doeth not manifeſt it ſelfe to the releefe and helpe of his neighbor, is no true LoueLove, but beareth only the ſhadow 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 LoueLove extended to man is a fruite of the LoueLove of God. Hence it is, that the Apoſtle ſaith, hh1 Iohn 4, 211 John 4:21This Commaundement hauehave wee of him, that he that loueth God, ſhould LoueLove his Brother alſo. God cannot be loued, and our Brother hated, becauſe there is one and the ſame Law-maker, that commandeth both to louelove him and our neighbor alſo. Laſtly, we muſt conſider, who is our Brother, and what is our neighbor that we muſt LoueLove, which are the parties to whom it is to be ſhewed. By [Brother] we are iiWho is our Brother or Neighbor.not onelyonly to vnderſtand the ſonne of our Father, that is our owne blood & kindred; p. 257and by [Neighbor] we muſt take heede we doe not deceiue our ſelues, reſtraining it to ſuch as are ioyned to vsus in friendſhip, or neer vntounto vsus in dwelling, or ſuch as beare vntounto vsus good will, but ſuch as are of the ſame Nature with vsus, 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 condition ſo euer he be, whether he dwell neere vntounto vsus, or farre from vsus; whether 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 iiLuke 10, 29, 30, 31. Rom. 13, 8. Eſay 58, 7.Luke 10:29Luke 10:30Luke 10:31Rom 13:8Isa 58:7parable of the Samaritan, anſwearing the Scribes queſtion, Luke 10. that we muſt ſhew the duties of louelove to him that wanteth our helpe and releefe, though he were our enemy & one that did hate vsus (as the Samaritans were vntounto the Iewes) whether he be godly or vngodly, we muſt extend the duties of louelove toward them. Thus did Dauid deale toward Saul his enemy, that ſought his life to take it away: he ſpared him when he might hauehave ſlaine him, and hee cut off onelyonly a peece of his coate, when he might as eaſily hauehave cut off his head; which kindneſſe of his heaped vp coales of fire vppon his head, and ſo wrought with him, kk1 Sa. 24, 171 Sam 24:17that hee called him Sonne, and prayed God to recompence vntounto him that goodneſſe that he had ſhewed, and ceaſed from perſecuting of him at that time. The like example wee hauehave in Eliſha, ll2 King, 6, 22, 23.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 vsus follow theſe worthy preſidents, and account all men our neighbors; let vsus account our ſelues bound in dutie to help them, and do vntounto them, as we would hauehave them deal toward vsus. Thus we ſee what louelove is, we hauehave heard from whence it commeth, wherein 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 LoueLove, mmThe property of LoueLove.how it is to be performed. For, as we hauehave 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, nn1 Iohn 3, 18, 11, 12.1 John 3:181 John 3:111 John 3:12My little children, let vsus not louelove in word, neither in tongue onelyonly, but in deede and in truth. This alſo he pointed out a little before, This is the Meſſage that yee heard from the beginning, that wee ſhould LoueLove one another, not as Caine who was that wicked one, and ſlew his Brother. And the Apoſtle Paule ſaith, ooRom. 12, 9.Rom 12:9Let LoueLove be without diſſimulation. Likewiſe in the Epiſtle to the Galathians, ppGalat. 4, 18.Gal 4:18It is a good thing to LoueLove earneſtly alwayes in a good thing, and not onelyonly when I am preſent with you. Our LoueLove therefore muſt not onelyonly be true, but feruent, and that for theſe cauſes. We hauehave the perfect example of Chriſt, qqIohn 10, 11,John 10:11Who gaue his life for his Sheepe, and ſuffered the ſhamefull death of the croſſe to redeeme them. Againe, if occaſion require it, and our calling will beare it, rr1 Iohn 3, 16.1 John 3:16we ought ſo to LoueLove them, as wee ſhoulde giuegive our liues for the brethren; which duty wee can neuer fulfill, except our LoueLove bee feruent. Laſtly, there are manie meanes to quench LoueLove, 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 vsus kindle it, and labour to continue it, that it may alwayes burne, and not decay. This feruent LoueLove is a rare Iewell, which ſeemeth almoſt gone out of the world.

Thirdly, we muſt know the forme and manner how wee are to LoueLove our p. 258brethren, to wit, euen as our ſelues. By this rule our practiſe muſt bee ſquared, and by this rule ſhall our louelove be iudged. As we wiſh our own good hartily, ſincerely, and vnfaignedly, ſo ought we to deſire the good of our neighbor. It is the Law of Nature that teacheth vsus to doe to others, as wee would hauehave others do to vsus. It is the Law of God that commandeth vsus to LoueLove our neighbor as our ſelues. Our LoueLove muſt be without hypocriſy and diſsimulation from the very heart. This hearty LoueLove is as it were the life and ſoule of the duty due to our brethren. Let vsus therefore louelove them with a ſincere affection, and in vnfaigned ſimplicity. This appeareth plainly in ſuch as prayed for their perſecutors and vtter enemies, as Stephen when they ſtoned him, kneeled downe and cried out with a lowd voyce, ſſActs 7, 60.Acts 7:60Lorde lay not this ſinne to their charge. And our Sauiour Chriſt when they crucified him, ſaid, ttLu. 23, 33, 34Father 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 louelove to our true comfort found in vsus.

Vſe 2Secondly, ſeeing this is the LoueLove that muſt bee found in vsus 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 ruine thereof. Our louelove to others, is a cold louelove; frozen, without heat; dead, without life; barren, without fruite; ſuch as our Sauior ſpeaketh of in the goſpell, uuMath. 24, 12Matt 24:12Becauſe iniquitie ſhall be encreaſed, the LoueLove of many shall be cold. But our LoueLove is hot toward our ſelues, we hauehave abundance of ſelfeloue, which ouerfloweth in vsus, and ouercommeth true louelove. This is the onelyonly louelove that remaineth in the worlde in theſe daies, which is the corruption, nay the bane and poyſon of true louelove. This is it which the Apoſtle propheſied of long agoe, xx2 Tim. 3, 1, 22 Tim 3:12 Tim 3:2This 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-louelove 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 onelyonly man of account, he magnifyeth himſelfe, hee contemneth all others. Hence it is, that he is couetous, proud, treacherous, ſtubborne, heady, high minded, and heapeth or hoordeth vp ſinne vponupon 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 hauehave a common Prouerbe rife in their mouthes, but more rife and ripe in the practiſe of the people, EueryEvery one for himſelf, and God for vsus all. The firſt branch ſheweth what is in vſe, but the ſecond part muſt be changed; for where euerie 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 Chriſtian Prouerbe muſt be, EueryEvery one for his Brother, and God for vsus all: yy1 Cor. 13, 51 Cor 13:5becauſe LoueLove ſeeketh not her owne, but the good of others.

Secondly, as wee ſee ſelfe-louelove checked and controuled, ſo they are condemned that place brotherly louelove in faire wordes, and gentle ſpeeches (and yet many faile in theſe, and cannot affoord them, as if eueryevery worde of their mouth were worth Gold) whereas in ſuch is no ſound Religion, but a vizard onelyonly of holineſſe. True louelove muſt be ſhewed in the fruits, in ſuſtaining, helping, pittying, & releeuing thoſe that craue our releefe, and are in neceſſity. The Apoſtle teacheth them that are deſtitute of true faith, that ſhroud themſelues vnderunder the profeſſion of the Goſpell, and yet are not able to make demonſtration 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. p. 259If we hauehave onelyonly 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, zzGal. 5, 6.Gal 5:6neyther are endued with that faith which worketh by louelove. Hence it is, that the Apoſtle Iames ſaith, aaIam. 2, 15, 16Jas 2:15Jas 2:16If 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 giuegive them not thoſe things which are needfull to the body, what helpeth it? Euen ſo the Faith, if it hauehave no workes, is dead in it ſelfe. If then, we content our ſelues to giuegive 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 merciemercy and compaſsion at the hands of Chriſt, which wee hauehave ſhewed to the members of his body. To giuegive kinde words, is not that feruent louelove which heere is commended vntounto vsus.

Laſtly, it reproueth ſuch as giuegive themſelues to fraud and deceite, to cruelty and oppreſſion, to ſubtilty and circumventing their brethren, to lying & vſing falſe Waights and Meaſures. For if this ſhould be the rule of our louelove, that it ought to be feruent, we ſhould examine our owne hearts whether wee would hauehave another man to deceiue and oppreſſe vsus, by forgery & falſhoode. The Apoſtle reprooueth all ſuch wrongfull and iniurious dealing, and as a Prophet of God denounceth ſeuerely certain iudgement vponupon ſuch wickedneſſe, bb1 Theſſ. 4, 6.1 Thess 4:6Let no man oppreſſe or defraud his Brother in any matter: for the Lord is an auenger of all ſuch things, as we alſo hauehave 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 argument 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 vsus 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 giuegive an account of thy Stewardſhip, becauſe thou mayſt be no longer Steward.

Vſe 3.Laſtly, ſeeing all are to be loued, but eſpecially ſuch as hauehave bin conuerted by vsus; it teacheth vsus to further their ſaluation, that hauehave beene brought into the way by vsus, and neuer to forſake them, vntill we hauehave brought them to their iournies end. For what a vaine thing were it, to finde a man wandering 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 vnnaturall 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 hauehave any compaſſion vponupon it, but to caſt it out into the open field. The louelove of Moſes his Mother was greater toward him, ccHebr. 11, 23. Exod. 2, 3, 4.Heb 11:23Exod 2:3Exod 2:4who being borne, was hidden three moneths from the cruelty of the Egiptians, 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 ſtandeth vsus vponupon, hauing beene made bleſſed meanes and Inſtruments of the good of others, to be aſſiſtants vntounto them, and to further their ſaluation, as God ſhall enable vsus.

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 giuegive ouer when he hath halfe ſowne, but will labour vntounto 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 vsus all follow the example of God, when he began the great worke of the Creation of p. 260the 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, ccIohn 13, 1.John 13:1Thoſe whom he loueth, he loueth vntounto the end. This is it which the Apoſtle teacheth, ddPhil. 5, 5.I am perſwaded of this ſame thing, that he that hath begunne this good worke in you, will performe it vntounto the day of Ieſus Chriſt. As then God neuer leaueth him whom once he loueth, ſo ſhold we hauehave a care of thoſe that we hauehave moued to imbrace the truth, and watch ouer them for their good. The Miniſter muſt preach ſound Doctrine in louelove, to the ſoules of men that he hath vndertaken the charge of, for whom he is to giuegive 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 hauehave diſcharged a ſufficient duty toward them, but knowing the malice of Satan, the deceit of falſe Teachers, and the frailty of mans nature, eeActs 14, 22.Acts 14:22They 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 louelove to Chriſt, ffIohn 21, 15.John 21:15he 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 vntounto him, he ſaid, ggActs. 26, 28, 29.Acts 26:28Acts 26:29Almost 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 Chriſtian; and almoſt godly, is not godly. Therefore his deſire was to take him by the hand, or rather by the heart, if he could hauehave ſounded into the depth and bottome of it, and to hauehave 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 vntounto 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 eueryevery Maiſter of the Family, to water that which himſelfe or the Miniſter hath planted, and to be alwayes weeding out the bitter roots that ſpring vp in his Garden. If we hauehave 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 admoniſh 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 vsus, hhHebr. 3, 7. & and 10, 24.Heb 3:7Heb 10:24to 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 louelove 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 reproue 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, iiReuel, 2, 4.and hauehave left their firſt louelove. To whom I can ſay no more, but wiſh them to turn backe to conſider what they hauehave beene, and to remember what they are, knowing that it had beene better for them, kk2 Pet. 2, 21.2 Pet 2:21neuer to hauehave knowne the way of righteouſneſſe, then after they hauehave acknowledged it, to turn away from the holy Commandement. Let all ſuch therefore call to minde the exhortation of Chriſt, to the Angell of the Church of Epheſus, llReuel. 2, 5.Rev 2:5Remember from whence thou p. 261art fallen, and repent, and do the first workes, or elſe I will come againſt thee ſhortly, 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 another, and not to teach himſelfe; to ſtir vp another to go forward, and himſelfe to go backward; to kindle zeale in others, and himſelfe to grow cold & lukewarme, and therefore to giuegive occaſion to others to think, that their former profeſſion, was but an heate of youth, ſeeing they decline in their olde age. On the other ſide, ſuch as hauehave bin won to the Goſpell by others, ought entirely and feruently to louelove ſuch as hauehave conuerted them, to ſhewe themſelues eueryevery way thankfull vntounto them. The Apoſtle beſeecheth the Theſſalonians, mm1 Theſſ 5, 12, 13.1 Thess 5:121 Thess 5:13To acknowledge them that labour among them, and are ouer them in the Lord, and admoniſh them, that they hauehave them in ſingular louelove for their workes ſake. Who is it, if he were blinde and had his ſight reſtored vntounto him, would not ſpeake well of him by whom it was reſtored, and acknowledge himſelfe bound vntounto him all the dayes of his life? We are all naturally borne blind, & hauehave 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 vsus, and to louelove thoſe by whom we hauehave 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 giuegive 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 hauehave 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 hauehave ſhewed them the ſtrait gate, and the narrow way that leadeth vntounto life. And if our ſoules hauehave bin ſaued from death, to which we made haſt, and ranne with greedineſſe; if there bee any comfort of louelove, or fellowſhip of the ſpirit, or any compaſſion and mercy in vsus, we ought to ſhew it to thoſe that hauehave bin as ſpiritual and ſpeciall Phyſitians vntounto vsus, to deliuer vsus from death, and to reſtore vsus to life.

[Whom I hauehave ſent againe.] Hitherto we hauehave 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 hauehave ſent Oneſimus backe vntounto thee, then it is thy duty to receiue him:

But I hauehave 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 hauehave ſent him, eſpecially ſeeing hee found his abode with him and his ſeruice done vntounto him very profitable. Now we are to mark in this place, that Paul requireth not Philemon to make his ſeruant free, and to diſcharge him of his bondage; and albeit Paul had great need to hauehave vſed the miniſtration of Oneſimus in the extreamity of his impriſonment, yet beeing p. 262another 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. Doctrine 5. The Goſpel doth not aboliſh or diminiſh ciuil ordinances and diſtinct degrees among men.Heereby we learne, that the Goſpell of Chriſt doth not diſſolue or aboliſh, but confirme & eſtabliſh ciuill ordinances, diſtinct degrees, and politick conſtitutions among men, as between Princes and Subiects, Parents 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 nnRom. 13, 1.Rom 13:1ſeuerall and diſtinct callings, are mentioned and required by the Apoſtle. Heereunto commeth that which he ſetteth downe, Rom. 13. Let eueryevery 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 ooEpheſ. 5, 22, 25. & 6, 1, 2, 5, 9. Col. 3, 18, 19, 20, 21, 22.Eph 5:22Eph 5:25Eph 6:1Eph 6:2Eph 6:5Eph 6:9Col 3:18Col 3:19Col 3:20Col 3:21Col 3:22writing to the Epheſians, he chargeth Wiues to ſubmit themſelues vntounto their husbands, as vntounto the Lorde: he willeth Husbands to louelove 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 vntounto Seruants, to be obedient vntounto them that are their Maiſters, according to the fleſh, with feare and trembling, in ſingleneſſe of their hearts, as vntounto 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, pp1 Tim. 6, 1. Titus 2, 9, 10, and 3, 1.1 Tim 6:1Titus 2:9Titus 2:10Titus 3:1Let as many Seruantes as are vnderunder 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 pickers, 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 vntounto all men hath appeared.

The like exhortations, and eſtabliſhing of ciuill ordinances, we ſee in Peter, qq1 Pet 2, 13, 14, and 3, 1, 2, 71 Pet 2:131 Pet 2:141 Pet 3:11 Pet 3:21 Pet 3:7Submit your ſelues vntounto all manner ordinance of man, for the Lordes ſake; whether it bee vntounto the King, as vntounto the Superiour; or vntounto Gouernours, as vntounto 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 vntounto the woman, as vntounto 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 vsus to rrMath. 22, 21.Matt 22:21GiueGive vntounto Caeſar the things that are Caeſars; and vntounto God, the thinges that are Gods. The Apoſtle hath heaped together manie ſuch precepts vntounto the ſame ſſ1 Cor. 7, 3, 5, 10, 11, 12, 13, 20, 21, 22.1 Cor 7:31 Cor 7:51 Cor 7:101 Cor 7:111 Cor 7:121 Cor 7:131 Cor 7:201 Cor 7:211 Cor 7:22purpoſe, 1 Cor. 7. Let the Husband giuegive vntounto the wife due beneuolence; and likewiſe the wife vntounto the Husband: defraude not one another, except it bee with conſent for a time: vntounto 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, hauehave 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 content 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, p. 263ſerue to teach vsus this truth, that howſoeuer the goſpel doth make vsus al as brethren, and ioyne vsus together in one body, yet it doth not abrogat and aboliſh the difference betweene man and man, and bring in an Anarchy and confuſion, but ſetleth a diſtinction betweene Prince and ſubiect, betweene Maiſter and ſeruant, betweene high and low.

Reaſon 1.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 vponupon al the creatures of God in heauen & earth, on high and beneath, and we ſhalbe conſtrained to cry out with the prophet, ttPſal. 104, 24Ps 104:24O 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, uu1 Cor. 14, 33 40. Coloſ. 2, 51 Cor 14:33Col 2:5God 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 among the faithfull, and therefore he teacheth not any diſorders, nor alloweth them where they are.

Reaſon 2.Secondly, Chriſt came not into the world to aboliſh the Lawe, but to eſtabliſh it, xxMat. 5, 17, 18Matt 5:17Matt 5:18as 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 vntounto 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 followeth, that the Law making a difference betweene ſuperiors and inferiors, remaineth, and ſhall remaine in his full ſtrength, power, and vertue.

Reaſon 3.Thirdly, the Goſpell commaundeth hearty obedience, as vntounto 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 vprighneſſe of their life, and obedience to their Maiſter for Conſcience ſake, yyTitus 3, 10. 1 Tim. 6, 1.Titus 3:101 Tim 6:1they 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 blaſphemed and euill ſpoken of. Likewiſe, ſpeaking of beleeuing Wiues, that hauehave 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 obedient to them that are their Maiſters, according to the fleſh, and chargeth them zzCol. 3, 22, 23Col 3:22Col 3:23that 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 duty; 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 Callings of men; it doth not giuegive liberty to peruert all order, it maketh not Seruants to be Maiſters, and Maiſters to be ſeruants, but directeth eueryevery one to keepe his place, and to abide in his vocation.

Vſe 1.Seeing this is the honor & commendation of the goſpel, let vsus ſee what Vſes ariſe from the knoledge of this point. Firſt of al, we conclude from hence neceſſarily, that it hath alwaies bin a lying deuiſe, and diuelliſh ſlander to Chriſtian religion, to be the author and fauorer of carnal liberty, and to Chriſtian profeſſors, to be enemies to ſtates and commonwealths, to magiſtrats, lawes, & ciuil ordinances. This hath alwaies bin the accuſation of ſlāderous tongs, to brand p. 264the Goſpell, as the breeder and bringer in of all vprores and conſpiracies: & yet there is no Doctrine vnderunder the Heauen, that leſſe deſerueth to bee defamed. For the Goſpell was a friend to Princes, when Princes were enemies to the Goſpell; it teacheth to be ſubiect vntounto 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, hauehave 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 zzEzra 4, 15. 1 King. 18, 17. Eſter 3, 6.Ezra 4:151 Kgs 18:17to be a rebellious people, & that they hauehave of old bin alwaies giuen to ſedition. Ahab burdeneth Elias, that it was he & his fathers houſe that trobled Iſrael. Haman ſuggeſteth vntounto the king againſt the Iewes, that their lawes were diuers from al people, & that they did not obſerue the kings lawes, and therfore it was not for the kings profit to ſuffer them. The Apoſtles are accuſed to be authors of ſedition, troublers of cities, raiſers of tumults, cauſers of rebellion, breakers of lawes, and teachers of ordinances not lawful to receiue, they ſaid of them, bbActs 16, 19, 20. and 24, 5.Acts 16:19Acts 16:20Acts 24:5Theſe men that are Iewes trouble our City, & they preach ordinances which are not lawful for vsus 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 goſpell together. Whereby it appeareth, that their troubling of the city was nothing els, but becauſe they preached the word, which the deuill & his inſtruments could not beare and abide. Paule is accuſed by Tertullus, to be a peſtilent fellow, and a moouer of ſedition among all the Iewes thoroughout the world, and that he taught al men eueryevery 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 onelyonly to be a Sorcerer, a Samaritan, a Drunkard, a glutton, a deceiuer, a deuil, ccLuke 23, 2.Luke 23:2but an enemy to Caeſar, and a troubler of the publick peace. Now al theſe things being conſidered, let vsus remember what the Lord Ieſus ſayth to vsus, ddIohn 15, 20.John 15:20The ſeruant is not greater then his maiſter, if they hauehave perſecuted me, they will alſo perſecute you. The heathē after Chriſts time, cried out againſt the chriſtians, that they were the authors and cauſes of al publick plagues & calamities that fel vponupon 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 vntounto the lyons. They charged them to make priuy conſpiracies, eeEuſeb. lib. 5. cap. 11. Tertulli in Apologel. Cyprian contra Demetrian.to deuiſe ſecret counſels againſt the commonwealth, to murther children, to feed themſelues 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 ſeditious 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 p. 265this ſerue to comfort vsus, when wee finde ſuch ſlaunderous imputations and accuſations layde to our charge, conſidering that thus they hauehave reuiled and railed vppon the Seruants of GOD, that hauehave beene before vsus in all times, and that wee hauehave 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 ffMath. 5, 11.Matt 5:11that 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, ggDemoſth. de corona.anſwearing the falſhood of their ſlanders, by the vprightneſſe of our liues, which ſhal be able to ſpeak for vsus, euen when we ohld our peace.

Vſe 2Secondly, we ſee that Chriſtian poillicy is not againſt Common-wealth policy, ſo that there is no State vnderunder heauen, whether entertaining the regiment of one, or of many, but may giuegive entertainment to the Goſpell. For ſeeing 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, hhIohn 28, 36That his kingdome is not of this world, but ſpirituall for the ſoule & Conſcience. When one came vntounto Chriſt, and intreated him to bidde his Brother diuide the with him, iiLu. 12, 13, 14he ſaide vntounto him, Man, who made me a Iudge, or a diuider ouer you. When tribute was required by the Officers and Receiuers, he ſent Peter kkMath. 17. 25.Matt 17:25to pay it, declaring by his willing obedience, that ciuill pollicy is not taken away by the preaching of the Goſpell.

Againſt the Anabaptiſts.This ſerueth to ouerthrow two ſorts of Heretickes, both of them (enemies to the Crowne and Dignity of Princes) the Anabaptiſts, who take away Magiſtracy, 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 hauehave all things common. Theſe are ſuch as the Apoſtle Iude propheſied of in his Epiſtle, llIude 8.Jude 1:8which deſpiſe gouernment, and ſpeake euill of them that are in authority. Their error, or rather hereſie, they ground vponupon diuers places of Scripture, which we will breefely anſwere.

Obiection 1.Firſt, they obiect, that Chriſt ſaith, mmMath. 5, 39.Matt 5:39Reſiſt not euill, which is required of al Chriſtians: What vſe then is there of the Magiſtrat, who beareth the ſword and reſiſteth euill? Anſwere.I anſwere, Chriſt in theſe words exhorteth vsus 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 conſidered. 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 giuegive 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 correction 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 ſimply & 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, p. 266of a Chriſtian Magiſtrate, it is among faithfull Chriſtians; that is, amongeſt thoſe that doe not reuenge themſelues, but are patient before their oppreſſors, 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.

Obiection 2.Secondly, they obiect that we are charged to ſtand faſt in the liberty which Chriſt hath purchaſed for vsus, and wherby he hath ſet vsus free, Gal. 5, Anſwere.I anſwer, this is to be vnderſtood of ſpirituall liberty, not ciuill; the liberty of Conſcience, not of obedience; of Chriſtian liberty, not Anabaptiſticall. For the liberty 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.

Obiection 3The third obiection is, that Kings ſonnes are free from tribute, and therefore from ſubiection. Math. 17, 26. Anſwere.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 vntounto them.

Obiection 4Fourthly, the Apoſtle ſaith, Ye are bought with a price, be ye not the Seruants of men, 1 Cor. 7, 23. But Magiſtracie maketh vsus the ſeruants of men. Anſwere.I aunſwere, 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 vponupon their ſleeue, as the Corinthians did, who are reproued for addicting 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, nnRom 13, 1, 2Rom 13:1Rom 13:2to take vengeance of the wicked, to countenance the godly, that ſo we may liue a peaceable and quier life in all godlineſſe and honeſty. He is the keeper of both the Tables of the Law, he executeth Iuſtice and iudgement without reſpect of perſons, hee aboliſheth Idolatry, and maintaineth publicke tranquility; without whom, one of vsus 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.

Againſt the Popes and Ieſuites.Secondly, the Popes, Ieſuites, and Papiſts, that hang vppon the Pope, as vponupon their God, doth cut ſhort the authority of Princes, thar they may eſtabliſh 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 rebellion, & this is claimed as a priuiledge belonging vntounto them by the whole Roman Cleargy. Againe, the Ieſuites are medlers in State-matters, in eſtabliſhing and depoſing of Princes, in troubling of Common-wealths, in plotting 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 ouerthrow p. 267of 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, ooBellar. de laic. lib. 7. cap. De pontif. lib. 1. c. 7. et lib. 5. cap. 8. & 7.that Princes are rather Seruants, then Lords, ſubiect not onelyonly to Popes and Cardinals, but to Byſhoppes and Prieſts: that Princes hauehave their authority, not immediatly from God, nor from the Law of God, but by the Law of Nations: that Princes may be depoſed and dethroned by their Subiects, and other placed in their ſtead; that the Pope hath Temporall power indirectly: that obedience is due to the Pope for conſcience 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 Valens the Arrian, and ſuch like, was, becauſe they wanted Temporall power, and if they had not wanted ſtrength, they would not hauehave 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 dominions. 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, ppSand. deviſib. Monarch. lib. 2. cap. 4.who was himſelfe an Arch-rebell, and perriſhed in his rebellion that he had raiſed, being not onelyonly 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 abhominations; 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 qqChryſ. hom. 23. in Rom. 13.Rom 13Eccleſiaſticall 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 vponupon 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.

Vſe 3.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 embraced 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, growing, 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 ſpeciall calling. A Magiſtrate muſt not onelyonly be a Chriſtian, but he muſt bee a Chriſtian Magiſtrate. A Father and Maiſter muſt not onelyonly be Chriſtians, but they muſt be Chriſtian Fathers, and Chriſtian Maiſters. It is not enough for vsus to be Chriſtians abroad, we muſt not content our ſelues to be Chriſtians p. 268in the ſight of others, but we muſt manifeſt our ſelues to be ſo, in the adminiſtration 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 vsus, 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 hauehave 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 places of reſort, but they muſt ſhew themſelues right Chriſtians in their reuerence, ſubiection, and obedience toward thoſe Superiours that are ſet ouer them.

EueryEvery one hath two callings: generall, and perſonall.Thus we ſee, that as eueryevery one hath two callings; one generall, which is the calling of Chriſtianity, common to eueryevery member of the the Church; the other, perſonall or particular, which is the diſcharge of ſpeciall duties, in regard 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 together in one perſon, there is onelyonly a ſhew of true Chriſtianity, but the ſubſtance is abſent. A good Chriſtian therefore cannot be an euill Subiect, an euill Seruant. If they hauehave Chriſt Ieſus formed in them, it will make them obey for Conſcience ſake. Nay, heereby wee ſee, that onelyonly 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 procure the deſtruction of them both by their ſinnes. This is it which Salomon teacheth in the Prouerbes; rrProu. 28, 2.Prov 28:2For 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 Children 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?

Wicked men are the greateſt breakers of Princes lawes.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 deteſtation, by his Inſtruments; to beare the World in hand that they are Enemies to Princes. Chriſt Ieſus, though he obeyed Caeſar, and taught obedience 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 ſlandered, as a diſturber of the State and Common-wealth. But if we will rightly conſider this point, we ſhall find, that theſe men that hauehave nothing in their mouths but obedience, and harpe vponupon 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 fraudulently accuſe. So that we may inuert the accuſation, & turne it as a wheele vponupon 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 vntounto him, and reiected it backe, that it rebounded vponupon him that gaue the charge; tt1 Kin. 18, 18.1 Kgs 18:18I hauehave not troubled Iſraell, but thou and thy Fathers houſe, in that ye hauehave forſaken the Commandements of the Lord, and followed Baalim. Such then as breake the Commaundements of God, and deſpiſe his lawes, cannot for conſcience p. 269ſake to be obedient to Princes: and they that hauehave 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, uuOnelyOnly the godly are friends to princes.though they be branded with breach of obedience, and duty to Princes, they will be found the beſt, the greateſt, the cheefeſt; nay, the onelyonly true Friends that Princes hauehave. For firſt, they pray vntounto God earneſtly and heartily for their Prince, and the whole Land fareth the better for their prayers: for God heareth the Prayers of ſuch onelyonly as heare his voyce, and louelove his Lawes, and feare his Name, when they call and cry vntounto 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; xxPro. 15, 8, 29 and 21, 27.Prov 15:8Prov 15:29Prov 21:27The Sacrifice of the wicked is abhomination to the Lord: but the prayer of the righteous is acceptable vntounto 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 wicked 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 another place; yyPro. 25, 4, 5.Prov 25:4Prov 25:5Take 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 ordinance 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 onelyonly 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, ſuffering 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 commaund ſomething which is contrary vntounto Gods word, we muſt obey zzActes 4, 19. and 5, 29.Acts 4:19Acts 5:29God rather then men, but we muſt ſubmit our ſelues in well-doing vntounto 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 children, mentioned in the Propheſie of Daniell, when the King commaunded them to fall downe before the golden Image that he had ſet vp, aaDan. 3, 16, 17 18. and 6, 22.Dan 3:16Dan 3:17they anſwered; We are not carefull to anſwere thee in this matter: Behold, our God whom we ſerue, is able to deliuer vsus from the hot fiery Furnace, and he will deliuer vsus 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 hauehave not hurt me: for my Iuſtice was found out before him, and vntounto thee, ô King, I hauehave 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; bb1 Pet. 2, 17.1 Pet 2:17Feare 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 vsus therefore ſuffer p. 270the reproaches that are caſt out againſt vsus, and learne alwaies to obey in thinges lawfull, but to ſubmit our ſelues euen in thinges vnlawfull, by enduring the puniſhment that ſhall be infflicted vponupon vsus. Thus the Seruants of God, and faithfull Martyrs from time to time hauehave done: they neuer rebelled, they neuer tooke armes, they neuer made reſiſtance, but alwaies prayed for Princes, when Princes were enemies vntounto them. And concerning the vngodly, whatſoeuer they pretend, they cannot be the Princes Friends, becauſe (as we hauehave ſhewed) they care not to keep their Lawes, and if they had a care of Princes Lawes, they would alſo hauehave a regard of Gods Lawes.