Commentary Upon Philemon — William Attersoll

Commentary Upon Philemon · William Attersoll

13 Whom I would hauehave retained with me, that in thy ſtead he might hauehave miniſtred vtno me in the bonds of the Gospell.

14 But without thy mind would I doe nothing, that thy benefit ſhould not be as it were of neceſſitie, but willingly.

The order of the words in this diuiſion.HItherto we hauehave ſpoken of the reaſon that Paule vrgeth to Philemon to receiue his Seruant, drawn from the action of his ſending of him back: Now followeth the preuenting of Obiections, taken eyther from Paule his retaining of him, Verſe 13. and 14. or from Oneſimus his departing from his Maiſter, Verſe 15. and 16. The firſt obiection is concerning the keeping and retaining of Oneſimus, the obiection is wanting, and may be thus ſupplyed. For Philemon might hauehave ſaide; I heare many words, how profitable he is to me, how deare to thee. I know no ſuch profit in him, I can ſee no benefit that I am like to receiue by him: of this I am well aſſured, I hauehave ſuſtained great loſſe by him. If then he be ſo neceſſary and profitable, and if he be as deare vntounto thee, as the Sonne that commeth out of the Bowels of the father, why didſt thou not retaine him ſtill with thee? To this the Apoſtle maketh a double anſwere; firſt he graunteth, and then he reuoketh that which he had graunted. For hee confeſſeth, that his deſire was to hauehave detained him: which he maketh plaine by a reaſon drawne from the end, that he might hauehave continued [To miniſter vntounto him in the bonds of the Gospell.] In the next verſe he ioyneth a correcting of that which he had granted; to wit, that he would doe nothing in this matter without the aſſent and conſent of Philemon his Maiſter: which reuocation he amplyfieth by an Argument from the end, That thy benefit ſhould not bee as it were of neceſſitie, which alſo is declared by the contrary, [but willingly.] In theſe wordes, howſoeuer they bee naturally the preuenting of an obiection, is included alſo a certaine reaſon. For the Apoſtle in this Epiſtle vſeth more ſhew of Art, and force of perſwading, and power of reaſoning, and skill of creeping into the heart of Philemon, then he vſeth ordinarily in other places: and therefore in remoouing obiections hee argueth, and in arguing he remooueth Obiections. This appeareth euidently in this place. For he reaſoneth and ſtrengthneth his requeſt by this Argument:

Whom I deſire for the good parts that I ſee in him to retaine, that in thy place he might ſerue me in the bonds, or, cauſe of the Gospell: him thou oughteſt to receiue louingly, and willingly.

But Oneſimus for whom I intreat is ſuch a one;

Therefore thou oughteſt to receiue him louingly and willingly.

The meaning of the words.This is to be conſidered of vsus, touching the order of the wordes: Now let vsus ſee what is to be knowne concerning the meaning of them. When he ſaith [Whom I would hauehave retained] he ſheweth againe what great account he maketh of Oneſimus, being as it were the onelyonly man whom he would hauehave made choiſe off (if it had beene in his liberty) to hauehave comforted him, and miniſtred vntounto him in the time of his affliction and impriſonment. Againe, when he ſaith; [For thee] or in thy ſtead, he inferreth, that Philemon himſelfe did owe vntounto him that duty, if he ſhould require it of him, and vrge it from him. He mentioneth, The bondes of the Gospell, meaning thereby, the afflictions which the Goſpell had brought him, wherein the Genetiue caſe doth note the cauſe as we ſaw before, verſe 1. and 9. As if he ſhould ſay, the cauſe why I am priſoner and put in bands, is the preaching of the Goſpell. In the 14. verſe he ſaith; Without thy mind I would doe nothing, where, by the generall put for the ſpecial, he meaneth without thy counſell and conſent I would not doe this thing; that is, retaine Oneſimus with me, I would doe nothing touching the keeping of him from thee, to whom as thy Seruant he doth properly belong.

Laſtly, he addeth, Leaſt it ſhould be of neceſſity; that is, leaſt I ſhould extort and wring it from thee againſt thy will, and ſo ſeeme to compell thee hereunto, whereas thou ſhouldſt doe it cheerefully and willingly. This is the Method and meaning of this diuiſion, according to which order and Interpretation, the words are thus much in effect. If thou aske a reaſon why I kept not Oneſimus with me, ſeeing I make him ſo profitable, and worthy to be loued and liked, ſo comfortable, truſty, and ſeruiceable: I aunſwere, I could hauehave beene content with all my heart to hauehave done ſo, he is my Son, and I his Father: but withall, he is thy Seruant, and not mine; and thou art his Maiſter, and not I; and therefore I ought not, without thy leaue, knowledge, and conſent to keepe him, for the Goſpell maintaineth, and not diſſolueth politicke order and houſhold gouernment, which both are the ordinance of God. Beſides, a benefit and good turne ſhould come, with a cheerefull heart and a willing mind, and ought not to be gotten by conſtraint and compulſion, and therefore I would know thy will, before I kept him to my ſelfe.

Diuers pointes to be obſerued.Before we come to the particular handling of the Doctrines that ariſe from hence, ſome thinges breefely are to be noted, which I will breefely obſerue, without any long and large application. Firſt of all, the Apoſtle intimateth his deſire, to hauehave retained Oneſimus with him, and that he was loath to ſuffer him to depart from him: which declareth that the preſence of thoſe that are deare vntounto vsus in Chriſt, is welcome, pleaſant, comfortable, & much ſet by, and we greatly deſire to keepe them continually with vsus. For as louelove is the knot of coniunction that bindeth vsus together, though we be abſent and farre ſeuered one from another: ſo it craueth and requireth the bodilie preſence of thoſe whom we entirely louelove, which howſoeuer wee cannot obtaine in this life, for as much as our earthly affaires will not ſuffer it, yet wee ſhall be ſure to enioy it perpetually, and without ende in the life to come, when we ſhall hauehave the greateſt ioy and comfort one in another that can be wiſhed or deſired; ſuch as the eye hath not ſeene, nor the eare heard, neither hath it entred into the heart of man to conceiue.

Secondly, note with me the end why he deſired to retaine Oneſimus with him, that the Seruant might doe ſeruice to him in the Maiſters ſtead. The end then, is, the Miniſtery and attendance which Paule might of duty require of Philemon himſelfe. If then the Maiſter be bound to doe his ſeruice, and wait vponupon the Apoſtle, much more the Seruant! Whereby we may note and marke, how great right and iuriſdiction hee that hath gotten and gained a man to Chriſt, hath, ouer him whom hee hath gained, ſo that he may challenge not onelyonly one of his Seruants, but himſelfe to Miniſter vntounto him, and to help him in temporall and tranſitory things. For he that hath receiued ſpirituall bleſſings, cannot without great vnthankfulneſſe deny corporall benefits, ſo that it cannot be expreſſed how well he hath deſerued of that perſon, whom he hath won by the word to God, cCol. 1, 13.And deliuered him by his Miniſtry from the power of darkeneſſe, and tranſlated into the Kingdome of his deare Sonne.

Thirdly, we may obſerue, in the Apoſtles correcting of his former grant, that as he is commended that doth his duty that is required of him, freely and willingly, ſo he is worthy to be praiſed and commended, that doth not goe about to wring and wreſt a benefit againſt a mans will, though it be due debt and a bounden duty, but laboureth by all meanes, that it may be voluntary, and not vponupon neceſſity: for hereby it commeth to paſſe oftentimes, that he not onelyonly getteth a benefit, but winneth his heart and good will that giueth it: and many times it falleth out, that the minde of the giuer is more to be reſpected then the guift it ſelfe, as we ſee in the poore Widdow mentioned in the Goſpell; dLuk. 21, 2, 3.who caſting into the treaſury two mites, is ſaid to hauehave giuen of her penury, more then all the rich men that beſtomed of their ſuperfluity. Thus much of the generall obſeruations. Now let vsus come to the particular Doctrines.

[I would hauehave retained him with me, that for thee he might hauehave miniſtred vntounto me in the bonds of the Gospell.] The Apoſtle in theſe wordes, doth claime both Philemon and Oneſimus to owe vntounto him, being in bondes, their ſeruice and comfortable adminiſtration. Indeede he ſenderh his Seruant backe to him: yet he ſeemeth cloſely and ſecretly to inſinuate, that hee would take it thankfully at his handes, and receiue it as a guift moſt welcome vntounto him, if Philemon would returne him to him againe: and that he ſhould deſerue more praiſe, if of his owne accord and liberality he would hauehave ſent back his Seruant now reſtored vntounto him, of whoſe helpe and Miniſtery he had ſo great neede. The Seruants of Chriſt that ſuffer for his Name, are to be ſuccoured by what duties ſoeuer we can. For ſeeing the baniſhing of our perſons, the whippings of our bodies, the ſpoiling of our goods, the impairing of our good Name, and many other reproaches and afflictions doe accompany the preaching and profeſſion of the Goſpell, whoſoeuer ſhrinketh back from ſuffering them, and refuſeth to be partaker of them when God calleth him to beare witneſſe vntounto the truth, he renounceth the Goſpell, forſaketh his Brethren, and ſeparateth himſelfe from Chriſt. The defence of the Goſpell is common to all, and eueryevery man muſt be an helper to the truth. Therefore the man that ſuffereth perſecution for Gods cauſe and the Goſpels, is not to be accounted as a priuate perſon, but as one that diſchargeth a publike duty of the whole Church, and therefore the care of him, generally lieth vponupon the ſhoulders of all thoſe that profeſſe the faith. Doctrine 1. EueryEvery Chriſtian is bound to ſerue the common good of the Church, by what meanes ſoeuer God hath inabled him.From hence we learne, that help, ſuccour, and ſeruice, is a due debt from all that truely are religious, to them that ſuffer for the Goſpell and for righteouſnes ſake. We ſee how Paul requireth it of Philemon and Oneſimus, that they ſhould in his bondes Miniſter vntounto him, and helpe him in his diſtreſſe. The vertue heere required, is that fruit of louelove, by which a man becommeth a Seruant to eueryevery one for their good, within the compaſſe of his calling. So then, eueryevery Chriſtian is bound to ſerue the common good of the Church, and of them that hauehave need therein, by his guiftes, by his goods, by his wiſedome, by his authority, and by what other meanes ſoeuer God hath inabled him. This is commaunded by by the Apoſtle. Gal. 6. While eGal. 6, 10.we hauehave time, let vsus do good vntounto all men, but ſpecially to thē that are of the houſhold of faith. So the ſame Apoſtle ſetteth out louelove by his effect, f1 Cor. 13, 5.LoueLove ſeeketh not her owne things but the good of others, it ſuffereth all things, it endureth all things. The Church of the Hebrewes is commended for the notable fruits of their louelove ſhewed vntounto the Saints, that thereby they might be encouraged to go forward, and to hold out vntounto the end, gHebr. 6, 10.For God is not vnrighteous, that he ſhould forget your worke and labour of louelove, which ye ſhewed toward his Name, in that ye hauehave miniſtred vntounto the Saints, and yet Miniſter. This we read to hauehave beene the practiſe of the Primitiue Church in time of extreame miſery, and the hard weapon of neceſſity preſſing ſore vponupon them; hActes 4, 33, 34 35.Great grace was vponupon them all, neither was there any among them that lacked, for as many as were Poſſeſſers of Landes or Houſes, ſold them, and brought the price of the things that were ſold, and laid it down at the Apoſtles feet, and it was diſtributed vntounto eueryevery Man according as he had neede. The examples of the godly are worthy to be conſidered, who hauehave ſhined in the world by this vertue, as by a light in dark places. Obadiah miniſtred to the Prophets in the time of Famine, and in the daies of perſecution; i1 King. 18. Neh. 1. and 5.He did not onelyonly hide them from the rage of the enemy, but ſupplyed their neceſſitie. Nehemiah imploied himſelfe for the good of Ieruſalem, by his authority, power, wealth, and credit that he had with the King. This was in Paul, as he teſtifieth of himſelfe, k1 Cor. 9, 19Though I be free from all men, yet hauehave I made my ſelfe Seruant vntounto all Men, that I may win the moe: So that he was ready to offer vp himſelfe vponupon the Alter of their Faith. Likewiſe he requireth of the Widdowes imployed in the Church-ſeruice, to attend vponupon the ſick, that they ſhould be of this good report, As l1 Tim. 5, 10.to hauehave lodged Strangers, to hauehave waſhed the Saints feet, to hauehave Miniſtred to them that are in neceſſity. So the Church of Thyatira is commended by Chriſt for the performance of this duty; mReu. 2, 19.I know thy workes, and thy louelove, and ſeruice, and faith, and thy patience, and thy workes, and that they are moe at the laſt then at the firſt. This is ſo generall a duty; that the Apoſtle Paule expreſſeth it among the common fruits of Faith. Rom. 12. Be affectioned to louelove one another with nRo. 12, 10, 11brotherly louelove, in giuing honour goe one before another; Not ſlothfull to doe ſeruice, feruent in Spirit, ſeruing the Lord. No man is exempted from this duty be hee neuer ſo high, is is no diſparagement, but a great aduancement, euen of the honour and glory of Princes, as the Prophet teacheth; oEſay 49, 23.Kings ſhall be thy nurſing Fathers, and Queenes ſhall be thy Nurſes, they ſhal worſhip thee with their faces toward the earth, and licke vp the duſt of thy feet; That is, they ſhall reuerence and ſerue Chriſt and his Church, and they ſhall account it no diſhonour vntounto them to do any good to the Saints. All theſe Teſtimonies ſerue as ſo many proofes to witneſſe this truth, that wee muſt account this our condition, that we are all as Seruants, to doe ſeruice to our Brethren, and to imploy our ſelues and beſt endeuours, to do them good according to their wants.

Reaſon 1.The reaſons follow, which will cauſe this Doctrine to ſinke deeper into vsus, and make the truth appeare without all gaine-ſaying. Firſt, whatſoeuer gifts are beſtowed vppon vsus, to this end they are beſtowed, to profit with all, to helpe one another, and to edifie that body whereof we are members. We are all Fellow-members of one body, and therefore are bound to releeue and refreſh our Brethren. EueryEvery member ſerueth one another, & are for the whole. Nature it ſelfe in other things, teacheth vsus this duty. The Sunne as the eye of the World, ſhineth not for it ſelfe, it yeildeth not heat for it ſelfe, but for others. The clouds which are as the bottels of heauen, do not drop down raine for themſelues, but for others. The earth, which is as the Mother of theſe inferiour things, bringeth forth Hearbs, and Graſſe, and Fruit, and Corne, for the vſe of man, and not for it owne benefit. This compariſon drawne from the members of the body, ſeruing one another, and eueryevery one caring for the whole, is often vrged by the Apoſtle: He teacheth, that pRom. 12, 4, 5. and 1 Cor. 12, 20, 25, 26.As wee hauehave many Members in one Bodie, and all Members hauehave not one office: ſo we beeing many, are one Bodie in Chriſt, and euerie one, one anothers Members. And in another place; There are many Members, yet but one Bodie: the Members ſhould hauehave a care one of another, least there ſhould be any diuiſion in the Bodie: Therefore if one Member ſuffer, all ſuffer with it: if one Member be had in honour, all the Members reioyce with it. If then one of the Members of our naturall body be ready to doe ſeruice to the other, & to the whole, it ſhould be our care to do the like that are of the Myſticall body of Chriſt Ieſus, from whom as from the head we receiue all influence of ſpirituall grace neceſſary to ſaluation.

Reaſon 2.Secondly, it is our duty to follow the example of our Lord and Maiſter Chriſt Ieſus, he came to ſerue, not to be ſerued; to Miniſter, not to be miniſtred vntounto; to redeeme, not to rule. This our Sauiour preached to his Diſciples, when they began to thinke of Lordſhip, and to diſdaine one another, qMar. 10, 43, 44.Whoſoeuer will be great among you, ſhall be your Seruant: and whoſoeuer will bee cheefe of you, ſhall be the Seruant of all, for euen the Son of man came, not to bee ſerued, but to ſerue; and to giuegive his life for the ranſome of many. Where hee ſheweth, that the way to true honour is to ſerue, ſo that the greater ſeruice we doe to the Brethren, the greater honour we ſhall receiue at the handes of God. The greater our ſeruice is, the greater ſhall be our reward, when eueryevery one ſhall receiue according vntounto his work. This we ſee farther ſtrengthned vntounto vsus in the example of Chriſt, who humbled himſelfe to waſh his diſciples feete, and to wipe them with a Towell being waſhed, and ſaide vntounto them; rIohn 13, 4, 12, 13, 14, 15.Know ye what I hauehave done vntounto you? Ye call me Maiſter and Lord, and ye ſay well, for ſo am I: if I then your Lord and Maiſter hauehave waſhed your feet, ye ought alſo to waſh one anothers feete: for I hauehave giuen you an example, that ye ſhould do, euen as I hauehave done to you, the Seruant is not greater then his Maiſter, nor the Ambaſſadour greater then he that ſent him. We are taught to ſet Chriſt the moſt abſolute example before our eyes, to learne humbleneſſe of minde, and the duty of ſeruice one to another: we muſt conſider him in his glory, and in his humilitie. Firſt, in his glory as our King, as our head, as our Lord, and as our Maiſter: then in his humility, as abaſed and humbled in our Fleſh vntounto death, euen to the death of the Croſſe. When we hauehave done this, then we are thus to reaſon with our ſelues; hath Chriſt in his great glory caſt downe himſelfe for my ſake: and ought not I, if I were the higheſt vponupon earth, ſtoope downe to my equals? Ought not I, that am his Subiect, his body, his Diſciple, his Seruant, to ſerue the neceſſities of my Fellow-ſeruants? Thus the Apoſtle commending LoueLove to the Saints, and meeknes of minde, leadeth vsus to Chriſt; ſPhil. 2, 4, 5, 6Looke not eueryevery man on his owne thinges, but eueryevery Man alſo on the thinges of other Men: let the ſame minde be in you that was euen in Christ Ieſus, who being in the forme of GOD, thought it no robberie to be equall with GOD, he made himſelfe of no reputation, he tooke on him the forme of a Seruant, hee humbled himſelfe, and became obedient vntounto the death. If then we looke vntounto Chriſt Ieſus, the Authour and Finiſher of our Saluation, we hauehave him as a perfect example without blemiſh, and as a pure Glaſſe without ſtaine to looke vponupon, who in the greateſt glorie hath ſhewed the greateſt abaſement, in the greateſt honor, he hath ſet before vsus the greateſt humility.

Reaſon 3.Thirdly, true Religion conſiſteth in miniſtring to the Saints, in helping and ſuccouring of the poore, in imploying himſelfe to the good of others, as a Candle that ſpendeth & waſteth it ſelfe to giuegive light to them that are in the houſe. It conſiſteth not in bare knowledge, but in practiſe; not in an idle Faith, but in the fruits of louelove. This the Prophet Eſay ſheweth and ſets down, tEſay 58, 10.If thou poure out thy Soule to the hungry, and refreſh the troubled ſoule, then ſhal thy light spring out in the darkeneſſe, and thy darkeneſſe ſhall be as the noone day; And the Lord ſhall guide thee continually, he ſhall ſatisfie thy Soule in drought, he ſhall make fat thy bones, ſo that thou ſhalt be like a watered Garden, and like a Spring of Water, whoſe Waters faile not: Meaning, that they which releeue the poore, and comfort ſuch as are comfortleſſe, their light ſhall neuer bee put out, but ſhine for euer, God will be their comfort in the day of trouble, and he will recompence aboundently their good workes. Seeing then, the giufts u1 Cor. 12, 7.that we hauehave, are giuen to eueryevery man to profit his Fellow-members withall, ſeeing we are to tread in the ſteps of our bleſſed Sauiour Ieſus Chriſt, and ſeeing the truth of Religion ſtandeth in the fruits of louelove; we may conclude neceſſarily the former Doctrine, that we ought to account it no diſgrace vntounto vsus, to abaſe our ſelues to do ſeruice, and to Miniſter to the wants and neceſſities of the Saints.

Vſe 1.Let vsus now proceede to handle the Vſes, and edifie our ſelues thereby in our moſt holy Faith, and in all Chriſtian obedience. Firſt, this ſerueth to reprooue thoſe that hauehave forgotten all true ſeruice to the faithfull. Many there are that hauehave no feeling of the troubles and turmoyles that fall vppon the deare Seruants of God. Their eyes are cloſed, and their hearts are hardned, they hauehave no bowels of compaſſion to Miniſter vntounto them, they hauehave no handes open to releeue them. The rich of our Churches, who hauehave this Worlds good giuen vntounto them, are either in their vnſatiable deſires (as Hell or the Graue) poore, wrongfully getting, miſerably keeping, vnconſcionably ſcraping, and vniuſtly pulling from others, without meane or meaſure; or elſe they ſpend their wealth and conſume their ſubſtance; ſome in Haukes and Hounds; others, in ſumptuous apparrell; others, in exceſſiue Feaſtings; others, in worſe vſes, which I will not name, all being vnneceſſary and fruitleſſe things, vnprofitable for the Church or Common-wealth, ſo that little can bee ſpared for the poore Saints, and that which is ſpared, is as hardly drawne from them, as a peece of fleſh out of their ſides. Theſe men neuer thinke of doing ſeruice to others, but of ſeruing their owne turnes and commodities: which ought not ſo to be among them that profeſſe Chriſt Ieſus, who ſerued not himſelfe, nor ſought his owne benefit, nor minded his owne gaine and glory, nor lifted vp himſelfe aboue others, nor deſired to get earthly riches, nor went about to empoueriſh others: but being x2 Cor. 8, 9.rich, he became poore; being Heire of all things, yMath. 8, 20.he had not whereon to lay his head; being Lord of all, he became Seruant vntounto all. Hence it is that the Apoſtle ſaith, zHebr. 4, 15. and 2, 17, 18.We hauehave not an High-prieſt which cannot be touched with the feeling of our infirmities, but was in all things tempted in like ſort, yet without ſinne. And a little before in the ſame Epiſtle; In all things it behooued him to be made like vntounto his Brethren, that he might be mercifull and a faithfull High-priest in things concerning God, that he might make reconciliation for the ſins of the people: for in that he ſuffered he was tempted, he is able to ſuccour them that are tempted. Whereby it appeareth, that Chriſt Ieſus hath a liuely feeling of our infirmities, and an inward touch of our wants, he is not ſlightly affected with our infirmities, but as the head is when the members are pained. And if we be the true members of his body, wee will remember, and cannot forget them that are in bonds; aHeb. 13, 3.But be greeued as if we were bound with them: and them that are in affliction, as though we were alſo afflicted in the body. This compaſſion toward thoſe that are in miſery, is an aſſured pledge, and a comfortable Teſtimony vntounto vsus, that we are engrafted into Chriſt, and vnited to all true Chriſtians, that we hauehave a Communion with him as with our head, and that wee hauehave a communion with the faithfull, as with his members. But if we bee without feeling of the afflictions of Ioſeph; that is, of the troubles of the Church, we are without Chriſt, without Faith, without LoueLove, without compaſſion; and conſequently, without peace and conſolation in our heartes. For what peace can hee hauehave that is out of Chriſt, who is the Authour of peace? Without whom, all thinges are but trouble and vexation of Spirit. Or what conſolation can we hauehave that we are his members, when wee hauehave no ſenſe or ſight of the troubles and infirmities that are incident to our Fellow-members?

Secondly, it reprooueth ſuch, as in the pride and haughtineſſe of their harts do ſcorne to do ſeruice to the poore Saints, and think it a great diſgrace to them, to caſt their eyes vponupon ſuch contemptible creatures. But wouldeſt thou hauehave Chriſt looke vponupon thee, and hauehave a reſpect vntounto thee? Then diſdaine not thou to looke vponupon his members, which are vntounto thee in place of Chriſt, ſo often as they ſuffer in his cauſe. In what a miſerable caſe ſhall they be in at the laſt day, to whom Chriſt Ieſus the Lord of life, ſhall ſay; Depart from me, I know ye not? Now, if we in this life, turne away our faces from the faithful, and are aſhamed of them in the day of their calamity, & ſay to them, Depart from me, I know you not. Let vsus take heede that he be not aſhamed of vsus before his Father, and before the elect Angels. The higheſt that are vponupon the earth, muſt not refuſe to ſhew all fruirs of louelove euen toward the meaneſt for Chriſts ſake, but bee ready to acknowledge that they hauehave receiued their Callings and Dignities, not to lift vp their hearts aboue their bretheren, but be as Fathers, as Shepheards, as Nurſſes, to nouriſh and cheriſh ſuch as want their helpe. This is it which good Mordecai did teach Eſter, when the church was as it were in trauell, and in great danger, bEſt. 4, 13, 14.Thinke not with thy ſelfe, that thou ſhalt eſcape more then all the Iewes, for if thou holdeſt thy peace at this time, comfort and deliuerance ſhall appeare to the Iewes out of another place, but thou and thy Fathers houſe ſhall perriſh, and who knoweth whether thou art come to the kingdome for ſuch a time? Where hee putteth her in minde, that the cauſe of her aduancement was to be a Nurſing Mother vntounto the Church, and that it was the end which God aymed at, in calling of her to that place of dignitie. And as the greateſt are not to ſcorne the ſmalleſt, nor the higheſt bee aſhamed of the loweſt, nor the richeſt trample vnderunder their feete, the pooreſt; ſo on the other ſide, the meaneſt and loweſt, muſt not enuie others that are aboue them, but know that they likewiſe are bounde to doe ſeruice to them, according to the vtmoſt of their power and endeuour. Who was meaner in place and condition then Oneſimus? yet the Apoſtle teſtifyeth of him in this place, that Hee had miniſtred vntounto him in the bondes of the Gospell. So there is no man ſo poore, ſo lowe, ſo ſmall in his owne eyes, and in the eyes of others, but he may doe ſome good to others, and thereby gaine glorie vntounto God, and to his Goſpell.

If then, wee thinke that the pouertie of our condition, or the meanneſſe of our place, or the baſeneſſe of our perſon, ſhall excuſe vsus, or exempt vsus from ſeruing Chriſt and his Church, and that it skilleth not, though wee liue as ydle Drones, and vnprofitable burthens to the earth that beareth vsus; wee deceiue our ſelues, and bereaue our ſelues of much comfort, that wee might receiue, by bearing our ſelues painefully and profitably in our Callings. The Apoſtle inſtructing all perſonnes in the Church, to behaue themſelues without contempt and enuy, prooueth it notably by a compariſon drawne from the members of the bodie, c1 Cor. 12, 20 21, 22.There are manie Members, yet but one bodie: and the eye cannot ſay vntounto the hand, I hauehave no neede of thee: nor the heade againe to the feete, I hauehave no neede of you; yea, much rather thoſe Members of the bodie, which ſeeme to bee more feeble, are neceſſarie. The Rich, cannot want the poore, and therefore may not contemne them; and the poore cannot want the rich, and therefore may not backbite them, and enuy at them. For as God hath tempered the body together, that one member ſhould ſtand in need of the helpe of another; ſo is it in the things of this life, one liueth by another, and therefore, one muſt hauehave a care of another, and ſeeke the good one of another.

Thirdly, heere are reprooued all mercileſſe men, that ſhut vppe their pittie and compaſsion from the poore, and therefore hauehave not the LoueLove of GOD dwelling in them, nor the LoueLove of Children remaining in them. For whoſoeuer loueth GOD, will for his ſake LoueLove his Brother alſo. The Apoſtle Iohn, d1 Iohn 4, 7, 8, 20, 21.handleth this Argument at large, in his firſt Epiſtle, and the fourth Chapter, where he ſaith, Beloued, let vsus louelove one another, for louelove commeth of God, and euerie one that loueth is borne of God, and knoweth God: he that loueth not, knoweth not God, for God is louelove. If any man ſay, I louelove God, and hate his Brother, he is a lyar; for how can he that loueth not his Brother whom he hath ſeene, louelove God whom he hath not ſeene? And this commaundement hauehave wee of him, that he which loueth God, ſhould louelove his Brother alſo. To this purpoſe the Apoſtle Iames ſaith, eIames 2, 13.There ſhall be condemnation mercileſſe, to him that ſheweth not mercy, and mercy reioyceth againſt iudgement. If then, we look for mercy, let vsus ſhew mercy. There is no poore Begger that craueth an Almes at thy doore, there is no man ſtandeth in ſo great neede of thy helpe, that liueth with thee, as thou wanteſt the mercy and fauour of God to comfort thee, to cloath thee, to feede thee, to ſuccour thee, to heare thee, to help thee, when thou crieſt vntounto him. We are all as naked and needy Beggers that knocke at his gate, and we are wholly nouriſhed by his hand. We are al as poore ſuters, ſuing for his grace and fauour, and we cannot liue if we be denied, and take the repulſe of him. Wee receiue mercy, vnderunder condition to ſhew merciemercy againe. If we be vnmerciful, we make our ſelues vnworthy to receiue any mercy from God.

Vſe 2Secondly, ſeeing we are ſeruants to all, to helpe them by all the means we can, by comfort or counſell; by word or deed; by our wealth or authoritie; or whatſoeuer God ſhall inable vsus: from hence ariſeth a great comfort vntounto a mans conſcience, and an aſſurance of his peace and acceptation with God, to pray vntounto him with comfort for his graces, not doubting to obtain them, if we hauehave bin ſeruiceable and comfortable vntounto others, eſpecially to the ſeruants of God, that are as deare to him as the Apple of his eye. It is a meanes of excellent ioy and peace to a man, to conſider that hee hath employed all the good things he hath to the vſe of Gods houſe, and his houſhold ſeruants: for when any common daunger ſhall fall, or hee finde anguiſh and affliction of Conſcience for ſinne, he may be aſſured of comfort, ſeeing GOD hath wrought this ſincerity, and ſet it as a ſeale of his merciemercy in his heart. Obadiah hauing beene in the practiſe of this dutie a diligent ſeruant, and perfourmed moſt notable ſeruice when Iezabell ſought the deſtruction of the Prophets, he hid an hundered of them, by fiftie and fiftie in a Caue, and gaue them Bread to eate, ſhewing himſelfe liberall handed, and tender-hearted, with the hazard of his owne credite, fauour, and life. When hee met Eliah, that willed him f1 Kings 18, 12, 13.to go to his Lord, and tolde him, he would ſhew himſelfe vntounto him, although Obadiah at the firſt feared and diſtruſted, and thought the ſpirit of God would carrie him away to ſome other place, and then Ahab would kill him, he beganne at the length to comfort himſelfe with the meditation of his ſeruice that hee had done to the Saintes: Doeſt thou not know that I feare God? and haſt thou not heard of the fruits of it that I tooke in the heate of this perſecution, and in the bitterneſſe of this long iudgement, and in the extreamity of this famine, an hundred of the Lords Prophets, & how I hid them, and fed them ſecretly in two Caues of the earth? If thou account of this my ſeruice, and haſt iudged me faithfull to the Lord, let this moue thee, not to giuegive mee ouer into the hands of thine and mine enemy.

The like we ſee in gNehe. 5, 19.Nehemiah, an excellent Prince, he did ſo employ himſelfe and his ſeruice to the good of the Church, that hee regarded not his owne profite, but ſpent of his owne Goodes and ſubſtaunce, becauſe the neceſſitie of the people was exceeding great, ſo that hee entertained them at his owne coſt and charges: From whence, hee gathereth vntounto himſelfe this comfort (as Obadiah had done before, who prooueth, that hee feared the Lorde, and aſſured his Conſcience thereof, becauſe hee had preſerued and nouriſhed the true Prophets of God. Nehemiah (I ſay) gathereth this comfort, by ſuccouring the poore ſeruants of God in diſtreſſe, that God, not for the deſert of the woorke, but the grace of his owne merciemercy (who crowneth not hAuguſt. epiſt. 105.our merits, but his owne gifts) would not forget them, ſo that he ſaith; Remember me, ô my God, according to all that I hauehave done for this people. Now, as the remembrance of our ſeruice miniſtred to the Saintes, ſhall Miniſter comfort to vsus, ſo the contrary practiſe muſt of neceſſity gall a mans conſcience, and the horror thereof accuſe him for not doing any good ſeruice to the Church of God, when he ſhall remember how long he hath liued in the world, and yet beene barren of all good works, and neuer done any good to the people of God. Nay, it were well with many, if they had onelyonly done no good, if they had onelyonly beene barren and brought forth no good fruit, and if they had onelyonly done no hurt to the Church. For their daily practiſes cry out againſt them, and the teares of the faithfull which they hauehave ſhed; what ſaid I, their teares? Nay their blood which they hauehave poured out as Water, doth witneſſe euidently againſt them, that they hauehave brought forth plentiful fruits, of hatted, of enmity, of mallice, of outragiouſneſſe againſt the Church. Their owne conſciences accuſe them, and Gods people hauehave felt them, and in the end fearefull iudgements ſhall ouertake them. No enemy of the Church that ſet himſelfe againſt Sion, hath euer proſpered. O that that they had hearts to conſider theſe things, but now are they hidden from them. God hath giuen them breath and life to doe good to his Church, and hee hath lifted vp their heads aboue others in wealth and authority to ſerue him: but they are going out of the World, before they know wherefore they came into the World. And when they muſt leaue the World and depart out of it, wherein they hauehave beene but Tennants at will, they remember with anguiſh and terrour of conſcience, that they hauehave done nothing leſſe then that for which they were ſent into it, but hauehave imployed their goods, their ſtrength, their wit, their wiſedome, their life, their dignity, and all to oppreſſe and vex the Church; yea, to root it (if it were poſſible) out of the earth. It were good they could in time remember their fore-Fathers, Pharaoh, Senacharib, Ahab, Iezabell, Iudas, Herod, and ſuch like Perſecutours and Enemies, that breathed out threatnings againſt the Church: and as they reſemble them in their life, let them take heede they follow them not in their death, and after their death. But let vsus that practiſe better things know, that God doubtleſſe will remember them in kindneſſe, that remember the afflicted Saints, and caſt ſuch off with ſhame and diſhonour, that doe deſpiſe and deſpight them. We hauehave a worthy example heereof in Ebed-melech, recorded by the Prophet Ieremy, iIer. 38, 8, 9. & 39, 16, 17, 18.who becauſe he intreated for the Prophet, and ſuffered him not to lie in the Dungeon, and to dye for hunger, through the falſe ſuggeſtions of his malicious enemies, God ſhewed mercy vntounto him, and deliuered him from the plague that fell vponupon the Citty.

This ſerueth as an kHow the miſter is to comfort himſelfe in ſeruing the Church.inſtruction, both to the Miniſter and people. If the Miniſter hauehave laboured in the duties of his calling, and in the ſeruice of the Church, and in the execution of his Miniſtry, and in the feeding of the flock committed vntounto him, he hath wherein to comfort himſelfe, he may be aſſured of his louelove vntounto Chriſt, and conſequently of Chriſtes louelove toward him. Wee muſt remember what Chriſt ſaide to Peter; Louest lIohn. 21, 16, 17.thou me? Feed my Sheepe, feed my Lambs. So the Apoſtle mentioning his great paines and troubles, and daungers, to preach the Goſpell, that hee ſeemed as a man eyther diſtract of his wits, or puffed vp with ambition and vaine-glory, he aſſigneth this as the true cauſe; m2 Cor. 5, 13, 14.The louelove of Christ conſtraineth vsus. If then we conſider what louelove the Lord hath ſhewed toward vsus, or behold how deare his Church is vntounto him, and with how great a price hee hath redeemed it, wee cannot but in the Meditation thereof be thruſt forward (if we louelove him, or regard him) to performe the duties of our Miniſtration, although they be mightie painefull, in ſeeding, in weeding, in plauting, in ſtrengthning, and in comforting, according as daily occaſion ſhall be offered vntounto vsus. But if wee be entred into this calling, and do nothing therein but pleaſe men, and ſerue our ſelues, and our owne luſts being entred, what comfort can wee finde, or what reward do we looke for at his hands, that hath choſen vsus to bee Shepheards and Watchmen? Wee muſt not be like vntounto the Prophets mentioned in the Prophet Micah, nMich. 3, 11.The Prieſts of Sion teach for hire, & the prophets thereof propheſie for Money. If then wee hauehave greater reſpect to the fleece, then to the Sheepe; or to the wages, then to the worke; we ſerue our ſelues, and not the Lord Chriſt, and he will accept no ſuch ſeruice at our hands. For wee ſerue our owne bellies, but not the Church; we fil our purſes, wee feede not the people. Woe oEzek. 34, 1.be vntounto ſuch Shepheards, ſhould not the Shepheard feede the flocke? What will our gaine and glory profite vsus at the laſt day, when they muſt leaue vsus, and we muſt leaue them? We ſhall receiue more ſound comfort and peace, when we ſhal depart this world, and remember what account we are to giuegive of our paines taken in our calling, in our labours vndertaken in the Miniſtery, then in the heaping vp of many liuinges, and the getting of much riches. If we hauehave gained but one ſoule to God, he ſhall ſtand vp for vsus, when all the mucke of this earth ſhall fall downe. He ſhall be our ioy and our crowne, when all other delights ſhall giuegive vsus the farewell. Neyther doth this Doctrine and duty ſerue onelyonly for the comfort of the Miniſter, pHow the people are to comfort them ſelus in ſeruing the Church.but for the comfort of the people that hauehave endeuoured in their callings to ſerue the Church, and laboured vnfaignedly to ſeeke the wel-fare thereof. They that hauehave had a ſweete feeling of the louelove of God, are carefull to louelove him againe: and they that louelove him in ſingleneſſe of heart, will be enforced and conſtrained to louelove his children, and to doe all the ſeruice they can vntounto them. They will thinke no dutie too much, they will thinke all they hauehave done, all they can do to the Church, to bee too little. Hence it is, that Chriſt Ieſus commending the Church of Tyatira, for ſuch good works as were found therein, qReuel. 2, 19beginneth with LoueLove and Seruice; Firſt, he mentioneth their LoueLove, then he addeth their Seruice, to ſhew that as our LoueLove muſt appeare by our fruits of Seruice, ſo all our Seruice muſt proceede from LoueLove to thoſe whome wee ſerue. If a man imploy himſelfe neuer ſo dilligently, and take neuer ſo great paines, and trauaile with all his power, for the peace and good of the church, yet if it proceed not from a ſincere louelove toward them, but either from a louelove of gaine, or a deſire of glory, or a fame of praiſe, he ſhall receiue no rewarde at the hands of God. This ſeruice, as at all times we muſt bee ready to make it appeare, ſo eſpecially wee muſt ſhewe it in the neceſſities of the Church. When it lyeth vnderunder the heat of perſecution, or feeleth the Arrow of famine, or beareth the affliction of pouerty, and groaneth vnderunder the waight of theſe burdens, we muſt remember that we owe our ſeruice to them as a dutie, and that we are the ſeruants of the Church. This ſhall bee our crowne and comfort in the laſt day.

Vſe 3.Thirdly, ſeeing God requireth of all true Chriſtians, of what condition ſoeuer they be, according to the meanes affoorded vntounto them, to vſe their guifts, their power, their poſſeſſions, and whatſoeuer benefits they hauehave receiued, to vſe them (I ſay) to the comfort and ſeruice of Gods Saintes, it kindleth the affections of Gods people to bleſſe and praiſe God for them, to ſpeake well of them, to pray vntounto God for them, and to obtain greater bleſſings for them, then they hauehave beſtowed. Thus they that doo good to the Church, do good to themſelues: they that giuegive much vntounto them, do receiue more; and ſuch as hauehave beene helpfull and ſeruiceable to Gods people, ſhall finde them as their remembrancers to God, who will not forget the labour of their louelove, and the duty of their ſeruice. This ought to bee a notable encouragement vntounto vsus, not to deale niggardly toward the Saints, nor to withhold from them the fruits of our louelove, ſeeing nothing ſhall be loſt, that is beſtowed vponupon them, but we ſhall receiue an hundred folde into our boſome, grace for grace, louelove for louelove, bleſsing for bleſsing, mercy for merciemercy. For this comfort and conſolation will ariſe to them that doe good to Gods people, they ſhall hauehave fauour with God, they ſhall gaine a good report with the world, and they ſhall purchaſe the ſweet ſauour of a good name, as of a precious oyntment among the Saints, and ſhall ſtirre them vp to intreate Gods manifold mercies for them. Iehoiada that good High-Prieſt, was ſo honoured of the people, for ſuppreſsing the tyranny of Athalia, for ſetting vp the kingdome of Ioaſh, and for reſtoring the true religion of God, that he was accounted a common Father of the Countrey, and they gaue him the burial of a King, r2 Chron. 24, 15, 16.for they buried him in the Citty of Dauid with the Kings, becauſe he had done good in Iſraell, and toward God and his houſe. So the apoſtle Paul declaring that Oneſiphorus had done him great ſeruice, prayeth vntounto God for him, ſ2 Tim. 1, 16, 17, 18.The Lord giuegive merciemercy vntounto the houſe of Oneſiphorus, for he oft refreſhed me, and was not aſhamed of my chaine: but when he was at Rome, he ſought me out diligently, and found me. The Lord grant vntounto him, that he may finde mercy with the Lord at that day. Whereby we may gather, that the benefites beſtowed vponupon the Saints, ſhall not periſh, although they themſelues cannot requite thē; for though they want ability to pay them, yet they want not harts to pray for them; yea, the Lorde will not onelyonly hauehave pitty of them that take pitty of his people, but he will ſhew mercy to their houſholds, becauſe when Paule praiſeth the bountifulneſſe and zeale of Oneſiphorus, he wiſheth well for his ſake to his whole family. The bleſsing of God ſhall not reſt onelyonly vponupon the head of the iuſt, but it ſhall deſcend into his whole houſe, ſuch is the louelove of God toward thoſe that be his. If the conſideration of this great promiſe, and rich recompence of reward, doe not pricke vsus forward to exerciſe the workes of louelove, and fruits of compaſsion, we are more then blockiſh and brutiſh. On the other ſide, ſuch as hauehave beene, not helpfull, but hurtful; not induſtrious, but iniurious; not ſeruiceable, but vnprofitable to Gods people; when God ſhall viſit them either with publicke calamities, or priuate iudgements, their owne Conſciences ſhall gall them, and gnaw vponupon them, when they remember their owne works, which ſhall prouoke men to ſpeak euill of them, cauſe them to pray againſt them, and conſtraine them to call vppon God to worke their confuſion. This we ſee in Paul the Apoſtle, in the latter end of the ſame Epiſtle, t2 Tim. 4, 14Alexander the Copper-ſmith hath done me much euill, the Lord reward him according to his workes. Thus doeth the Prophet Dauid deale oftentimes in the Pſalmes, uPſal. 74, 2, 3.Thinke vponupon thy congregation which thou haſt poſſeſſed of old, & on the rod of thine inheritance, which thou haſt redeemed, and on this mount Syon, wherein thou haſt dwelt: lift vp thy ſtroakes, that thou mayſt for euer deſtroy euerie enemy that doth euil to the Sanctuary. Thus wee ſee the people of God hauehave from time to time prayed againſt the malicious enemies of the Church, that ſought the ruine and deſtruction thereof. Their prayers are of great force, & enter into the eares of the Lord of hoſtes, whether it bee to obtaine mercies vponupon the friends of the Church, or to draw downe vengeance vppon the aduerſaries thereof, that oppreſſe it with cruelty, and blaſpheme the name of God, which is holy throughout all ages and generations. There is no greater honour that we ſhould deſire or delight in, then to be called the friends of God, and the ſeruants of the Church. If we be the ſeruants of God, wee muſt alſo account our ſelues the ſeruants of the Church. The Prophet Dauid did eſteeme the faithfull that were in Ieruſalem, as his Brethren. So on the contrary ſide, there cannot a greater diſhonor and reproach befall vsus, then to be reputed the enemies of God and his people. For if wee ſet our ſelues againſt his people, that are his portion and inheritance, hee will no otherwiſe deale with vsus, then with his enemies. If God come againſt vsus as his enemy, we ſhall not be able to preuaile, we cannot ſtand before him, but ſhall be as ſtubble in the fire, and as chaffe before the winde.

Vſe 4.Laſtly, ſeeing God requireth ſeruice to his Church at our hands to do all good to them by all good meanes, it is our dutie to enquire and learne the eſtate of the diſtreſſed Church, that we may knowe and bee informed where, and when, and how it is afflicted. How many are there that neuer thinke vponupon the people of God to do them good, but forget their affliction and oppreſsion. The Butler of Pharaoh did not remember Ioſeph, but forgate him and the kindneſſe he ſhewed toward him when they were priſoners togither, who had ſaid vntounto him, xGen. 40, 14, 23.HaueHave me in remembrance with thee when thou art in good caſe, and ſhew mercy I pray thee vntounto me, and make mention of me to Pharaoh, that thou mayſt bring me out of this houſe. So when Zachariah the ſonne of Iehoiada (whom we mentioned before) was, for preaching the truth, and denouncing the iudgements of God from his mouth, oppreſſed with enuie, and ouerborne by the might of the Rulers, the King woulde not deliuer him out of their hands, y2 Chron. 24, 21 22.but commanded him to bee ſtoned with ſtones, and remembred not the kindneſſe that his father had done to him, but ſlew his ſon. This is the common courſe and current of the world, wee will not ſee the afflictions of the poore Saints, but turne away our eyes from them; or if wee cannot chooſe but ſee them, we quickly forget them, as if wee had neuer eyther beheld them, or knowne of them. This is one miſery of the faithful, that men do not regard them when they are in miſery. The Lord hath determined, that there ſhall be alwayes ſome obiects offered vntounto vsus, and ſet before vsus to exerciſe the fruits of our Faith and LoueLove. He hath ſaide, that the poore wee ſhall alwayes hauehave with vsus, and ſuch as ſtand in need of our helpe and comfort. It is in eaſie thing to boaſt of Faith and LoueLove: but if we will be aſſured, that we hauehave true Faith indeed, we muſt ſhew it by our workes, which are the fruites whereby it is knowne. We muſt not turne away our faces from the faithfull, as the Prieſt and Leuite did in the Goſpell, but be ready to helpe, as God giueth ability, and offereth opportunity. Nay, it is not enough for vsus to ſuccor ſuch religious Saints, as we ſee want ſuccour, but we muſt learne and labour to know the ſtate of the Church, and aske of others howe it fareth with the godly poore among vsus. The children of God hauehave gone before vsus in the doing of this dutie. It is noted of Abraham the Father of the faithfull, that he waited not till the ſtrangers craued entertainment at his hands, but he ran to meete them from the Tent doore, and prayed them to take ſome refreſhing at his hands, zGe. 18, & 19 Heb. 13, 2.whereby he receiued Angels into his houſe at vnawares. If we beleeue him to be the Father of the faithfull (as the Scripture calleth him) & that we would be accounted as his children, wee muſt be carefull to doo the workes of Abraham. They are not children that tread not in his ſteps, and follow not his example.

The like we might ſay of Lot, who ſat at the gate of Sodom, and roſe vp to meete the men, and prayed them to turne into their ſeruants houſe, and to lodge with him all night. The holy man Iob iuſtifieth his innocency, & cleareth himſelfe from Hypocriſie, aIob. 31, 32,That he ſuffered not the ſtranger to lodge in the ſtreet, but opened his doores vntounto him that went by the way. Nehemiah was carefull to know the ſtate of the Church, bNehem. 1, 2.and asked his brethren that came from Ieruſalem, concerning the Iewes that were deliuered, which were of the reſidue of the captiuity, by whom he heard, that they liued in great affliction, & in reproach, that the Citty was broken downe, and the gates thereof burnt with fire. So the Shunamite hauing prepared a Chamber for Eliſha to lodge him, and ſet therein a bed, and a Table, a Stoole, and a Candleſticke, conſtrained him to come into her houſe to eate bread. We ſee how Lazarus and his two Siſters, Martha and Mary, receiued the Lord Ieſus to houſe, cLuke 10, 38. Iohn 11, 3.& miniſtred vntounto him. They fed him, and hee fed them; they gaue him the meate that periſheth, but he gaue them the bread of life, and the meate that endureth for euer.

Likewiſe the Euangeliſt Luke noteth in the Acts of the Apoſtles, that when the heart of Lydia was opened to attend to the thinges that Paule deliuered, ſhe beſought them ſaying. dActs 16, 15.If ye iudged me to be faithfull to the Lord, come into my houſe, and abide there, and ſhe conſtrained them. Theſe are worthy examples of faithfull men and women, that teach vsus by their owne practiſe, what maner of ſeruice is due to the Saints, not onelyonly to helpe thoſe whoſe miſerie we know, but to enquire of them whoſe ſtate we do not know. This indeed is pure and perfect louelove, when we do to our brethren, as we deſire they ſhold deale toward vsus. The Wiſe-man would hauehave eueryevery one eProu. 27, 23to bee diligent to know the ſtate of his flocke, much more it is required of vsus, to enquire the ſtate of Gods flocke, which is his Church, that hee hath redeemed with his precious blood. It is not therefore enough for vsus to ſay, wee knew not their wants, ſeeing all thoſe are wilfully ignoraunt, that hauehave the meanes to come knowledge, and yet will not vſe the meanes. We may oftentimes know the neceſſities of the Saints, but we will not enquire of them, becauſe we wil not know them. This ſhal not excuſe vsus in the ſight of God; but accuſe the more, becauſe our ignorance is affected ignorance, inaſmuch as we might knowe, and yet we do not deſire to know.

Verſe 14. [But without thy minde would I do nothing, that thy benefit ſhould not be as it were of neceſſitie, but willingly.] We hauehave ſeene already the reaſon why Paul was deſirous to hauehave retained Oneſimus with him, to wit, that hee might hauehave miniſtred vntounto him, and ſerued him in his afflictions that did befall him for the Goſpels ſake. Now he declareth the reaſon, why without the knowledge and conſent of Philemon, he would not detaine him, to the end, that the dutie or good turne which he might that way receiue at his handes, might be done freely, willingly, and chearefully, not by conſtraint and compulſion. Doctrine 2. All Chriſtian duties done to God or man, muſt be done willingly and cheerefully.Heereby we learne, that all Chriſtian duties doone to God or man, muſt be done with a free, willing, chearefull, and hearty affection. This is it which the Lord requireth. Deut. 6. Heare, ô Iſraell, the Lord our God is Lorde onelyonly. And thou ſhalt louelove the Lord thy God, fDeut. 6, 5. Math. 22, 37.with all thine hart, and with all thy ſoule, and with all thy might. So the Prophet Dauid gPſa. 119, 108prayeth, O Lord I beſeech thee, accept the free offerings of my mouth, and teach me thy iudgments. No other Sacrifices pleaſe God, but ſuch as are free and voluntary: all things muſt bee done in louelove with a ready minde. The Apoſtle teacheth, that hRom. 12, 8.Hee that diſtributeth, muſt do it with ſimplicity; he that ruleth, with diligence; he that ſheweth merciemercy, with chearefulneſſe. This alſo was figured out vntounto vsus in the ſhadowes and Ceremonies of the Law, when the people were commaunded to offer a male without blemiſh, preſenting him iLeuitic. 1, 3.of his owne voluntarily vvill, at the doore of the Tabernacle of the congregation before the Lorde, declaring thereby, that our ſeruing of him muſt not be grudgingly, but wee muſt performe it frankly and freely, and with a willing minde. The Apoſtle moouing the Corinthians to bountifulneſſe toward the poor Saints at Ieruſalem, teacheth them that they muſt offer a free will offring, k2 Cor 8, 19I ſent the brother whoſe praiſe is in the Gospell, (which ſeemeth to bee lActs 13, 2.Barnabas) who is alſo choſen of the Churches, to be a fellow in our iourney, concerning this grace which is miniſtred by vsus vntounto the glory of the ſame Lord, and declaration of your prompt minde. All theſe vvords of Scripture, are vvitneſſes of this trueth, beyond all exception, that God neuer liketh of conſtrained ſeruice, but will hauehave men to doo their duties to him voluntarily, as is fit to be performed of the creature toward his Creator, and of the Childe tovvard his Father.

Reaſon 1.Let vsus ſee hovv the reaſons vvil make this better to appeare vntounto vsus, that vve may hauehave ſtrong proofe to put the matter out of all doubt. Firſt, God loueth a cheerefull giuer, a cheerefull ſeruant, a cheerfull ſeruice. It is the hart and the invvard affections that he accepteth & regardeth, vvhichwhich is the principall part of a man, and the fountaine from whence al outward actions proceed. He will hauehave the heart, or elſe he will hauehave nothing of vsus. This is the reaſon vrged by the Apoſtle to the Corinthians, l2 Cor. 9, 7.As eueryevery man wiſheth in his heart, ſo let him giuegive, not grudgingly, or of neceſſitie, for God loueth a chearefull giuer. Now, that which the Apoſtle ſpeaketh of charity and of almes, may as truely be ſpoken of eueryevery dutie that God requireth of vsus. When wee pray we muſt call vponupon God chearefully, for he loueth a cheerefull prayer. When we giuegive thankes to his name for bleſsings receiued, wee muſt thanke him chearefully, for he loueth a chearful giuer of thankes; and albeit theſe be notable parts of Gods worſhip and excellent duties commaunded of him, and required of vsus; yet without this chearfulneſſe, they are as a dead thing, & not regarded.

Reaſon 2.Secondly, our obedience vntounto God, muſt bee anſwereable to the obedience of Chriſt, that hee performed to his Father; for hee hath therein giuen vsus an example, and taught vsus how to obey. The maner of his obedience was willing, and done of his own accord, not extorted and wreſted from him, for then it could not hauehave beene accepted of God, nor merritorious for vsus, nor praiſed in him. Hence it is, that the Apoſtle ſaith, mHeb. 10, 9, 10.Then ſaide he, Loe I come to do thy will, ô God, he taketh away the firſt, that hee may eſtabliſh the ſecond. By the which will we are ſanctified, euen by the offering of the body of Ieſus Chriſt once made. Thus Chriſt himſelfe ſpeaketh in the Goſpell, nIohn. 10, 17, 18.Therefore dooth my Father louelove me, becauſe I lay downe my life, that I might take it again: No man taketh it from me, but I lay it downe of my ſelfe, I hauehave power to lay it down, & hauehave power to take it againe. Where he ſheweth, that the cauſe wherefore he ſuffered, was not becauſe Caiphas conuented him, or the witneſſes accuſed him, or Pilate condemned him, or the Iewes executed him, but becauſe it pleaſed his Father and himſelfe to make himſelfe an offering for ſinne. For except hee had died willingly, all his aduerſaries had bin too weake to work any thing againſt him, oIohn 18, 6.as appeareth in euidently the Garden, when hee caſt them all downe to the ground with a word of his mouth. Heere is ſet down a pattern for vsus to follow: we muſt performe the like obedience that he did, as his was voluntarily and willing, ſo ought ours likewiſe to be, that it may be acceptable in the ſight of God.

Reaſon 3Thirdly, the things that are not done in Faith and LoueLove, are ſinne. For, without faith it is vnpoſsible pHeb: 11, 6to pleaſe God. And though I had the guifts of propheſy, and knew al ſecrets, and al knowledge, yea if I had al faith, ſo that if I could remoue mountaines, q1 Cor. 13, 2, 3and had not louelove, I were nothing; & though I feede the poore with all my goods, and though I giuegive my body that I bee burned, and hauehave not louelove, it profiteth nothing. So then we ſee, that no dutie is acceptable without Faith and LoueLove. But nothing done vnwillingly, vncomfortably, or hypocritically can be done in Faith and LoueLove. And therefore ſuch duties as are thus perfourmed, hauehave no life nor vertue in them, to giuegive them any grace or acceptation with God.

Reaſon 4Laſtly, God knoweth our hearts, and ſeeth hovv vve bring our guifts, & offer our offerings. He looketh not vponupon the outward vvorke, but regardeth the intent of the heart. When Caine brought vntounto God an oblation of the fruites of the ground, rGen: 4, 5.he had no regard to him nor to his offring, becauſe he ſavv the hollowneſſe and hypocriſie of his heart. This is the reaſon that Dauid vſeth to perſwade Salomon his ſonne, to hauehave a care to learn and to practiſe the will of God, 1 Chro. 28, 8. And thou Salomon my ſonne, know thou the God of thy Father, and ſerue him with a perfect heart, and with a willing minde: for the Lord ſearcheth all harts, and vnderſtandeth al the imaginations of thoghts, if thou ſeeke him he will be found of thee, but if thou forſake him, he will caſt thee off for euer.

Where we ſee, the Father carefull for the future good of his ſon, mooueth him to endeuour and ſtriue to know God by learning what he willeth, & to ſerue him vprightly and willingly, by practiſing as hee enableth, becauſe our thoughts are not hidden from the all-ſeeing eye of God, and becauſe he offereth himſelfe to them that ſeeke him, but forſaketh them that refuſe him, when he is offered. We may eaſily deceiue the eye of man, that looketh only to the perſon, and beholdeth only the outward worke; but it is vnpoſſible to deceiue the ſearcher of hearts. If then we gather al theſe reaſons into a ſhort ſum, and ſet them as in a Table before our eyes, if we conſider that God loueth a chearfull ſeruice, that Chriſt performed a willing obedience, that faith and louelove giueth acceptance to the work; and laſtly, that God giueth recompence according to the heart, which he knoweth; we ſee that the ſtrength of them will beare the ful waight of this concluſion, that the duties of our Religion muſt not be performed conſtrainedly, but freely; not grudgingly, but chearefully; not vnwillingly, but readily; not of neceſſity, but voluntarily.

Vſe 1.Now we are to make Vſe of this Doctrine. Firſt, ſeeing no man muſt performe any holy duty to God or man vponupon compulſion, or againſt his will, but with all his minde and might, we learne that eueryevery action or dutie is accounted of by God, not according to the greatneſſe of the worker, or outwarde ſhew of the worke, but according to the will and affection of the dooer: it is the manner of dooing that God more accepteth, then the action or deede it ſelfe. A Childe in his obedience to his Father, is eſteemed for his reuerent, louing, obedient, and dutifull heart, and not for the greatneſſe or worthines of his worke. For what can he do, when hee hath endeuoured to the vtmoſt, to pleaſure his Father? So is it with vsus, when we hauehave done all that wee can, we muſt confeſſe we hauehave bin vnptofitable ſeruants, and therefore God more reſpecteth the intention, then the action; the Worke-man, then the worke; the affection, then the effect. Mary is commended of Chriſt, tLuke 7, 47, and 21, 3, 4.becauſe ſhee loued much. The poore widdow that caſt into the treaſury one mite, is praiſed by Chriſt aboue the reſt, that offered of their ſubſtance and ſuperfluity. He that giueth a cup of cold water, in the name of a Diſciple to a Diſciple, uMath. 10, 42ſhall not loeſe his reward. What is the beſtowing of a Mite? Or what is a cup of colde water? Are they of themſelues, & in themſelues conſidered any thing worth? Or can they deſerue to be accepted? No, in no wiſe: but God accepteth the manner, more then the matter; how they are done, more then what is done. This is it which the Apoſtle expreſſeth, 2 Cor. 8, 12. If there bee firſt a willing minde, it is accepted according to that a man hath, and not according to that a man hath not. This layeth before vsus the abundant kindneſſe of God, who albeit he be a ſpirit eueryevery way perfect, yet he accepteth our lame and defectiue ſeruice. Our duties ſhall be all acceptable in his ſight, though they bee performed in great weakeneſſe, and mingled with many imperfections (which were ſufficient to cauſe them to be reiected and refuſed) if we be carefull to do them in the truth and vprightneſſe of our hearts, and with chearefull and ready minds. All things muſt be done in louelove, and this muſt bee conſidered in all the workes of our hands. This miniſtreth a double comfort; Firſt, vntounto ſuch as are of poore and lowe degree, to conſider that GOD regardeth the heart more then the hand, and our willingneſſe more then our worke. Hence it is, that euen ſeruants whoſe condition is loweſt in the family, and which meddle not in great matters, or in waighty affaires, or in excellent works, yet are charged with this affection, and in ſincerity to behaue themſelues in thoſe inferiour duties, xCol 3, 22, 23 Epheſ. 6, 5.Seruants be obedient vntounto them that are your Maiſters, according to the fleſh in all things, not with eye-ſeruice, as men-pleaſers, but in ſingleneſſe of heart fearing God: and whatſoeuer ye do, do it heartily, as to the Lord, and not to men.

Where he ſheweth, that ſeruants muſt do their duties, not as ſeruing for the penny, or ayming at the filling of their belly, or contenting themſelues to pleaſe their maiſters eie, but euen as ſeruing God, looking for a recompence from him, knowing that he hath placed them in that eſtate, & requireth thoſe things in truth and ſincerity to be performed as vntounto him. For the Lord doth not ſee as man ſeeth, he doth not look to the outward action, but he beholdeth with what hart al things are done, and therfore meaſureth according to eueryevery mans deed, whether he be high or low, rich or poore, Lord or Seruant. The beſt hart hath the beſt recompence; the worſt hart hath the worſt wages. There is a great difference between work and work; ſome are great, ſome litle; ſome beautiful, ſome baſe; ſome high, ſome mean, ſome low; but whatſoeuer I do, if I do it chearfully, as ſeruing my maſter Chriſt, that looketh vponupon me, albeit my calling be neuer ſo ſimple; as to waſh diſhes, to wipe ſhooes, to ſcoure the ſpit, to ſweep the houſe, I pleaſe God therein as well as he that manageth a kingdom, that miniſtreth Iuſtice, that preacheth the goſpel. True it is the work is greater to rule the affairs of State, then to remain in the kitchen, yet he ſhalbe better accepted of God, that performeth theſe ſmal things hartily, then he y^t doth the greateſt works grudgingly, either drawn by importunity, or cōpeld by neceſsity. Thus it doth fal out, that a poor ſeruant, carrying this mark and teſtimony with him, is more acceptable to the Lord, then he y^t hath done greater things to the iudgment of the eie, to the ſhew of the world and to the ſight of men. Secondly, this ſerueth as a ſinguler comfort to eueryevery one of vsus, that groane vnderunder the burden of ſin, that feele the weakneſſe of our faith, and are diſmaied at the ſmalneſſe of our ſanctification. Wee know how buſie Satan is to watch his aduantage of our infirmities and imperfections, & to perſwade vsus that we hauehave no faith at all, that we are without repentaunce, without grace, and without regeneration, becauſe we feele great defects, and many wants in our beſt workes, and our beſt gifts. But this muſt comfort vsus, that God accepteth of that meaſure that he hath giuen vsus, euen according to that which we hauehave, not according to that which we hauehave not. A weak faith, ſhalbe as auayleable to apprehend Chriſt, as a ſtrong faith. If we hauehave a deſire and an hungering after grace, zPſal. 145, 15 and 10, 17.He will fulfill the deſires of them that feare him, he alſo will heare their cry and ſaue them. God hath aſſured vsus, that as hee hath begun his good worke in vsus, ſo he will finiſh his work, and in his good time bring it to perfection. When we finde any dulneſſe and vntowardneſſe in our ſelues, if we hate and diſlike them, and labor to profite and grow forward in ſanctification, God accepteth our willingneſſe and readineſſe, though our ſtrength be not anſwerable to our deſire, or the outward worke anſwereable to our hart. For God is faithful, and will not ſuffer vsus to be tempted aboue the ſtrength that he ſhal giuegive vsus; and the Lord Ieſus is a merciful Highprieſt, who will not breake the bruiſed reed, nor quench the ſmoking flax. Let vsus al therefore looke that a willing and ready mind be found in vsus. Againe, this muſt be conſidered in all things: If we come to hear the word, and to exerciſe the duties of Gods worſhip, if we do it for faſhion ſake, for feare of the law, for the praiſe of men, or for cuſtom, they are nothing worth; they ought to be performed in obedience to God, in louelove of his ordinance, in delight of his worſhip, in ſingleneſſe of heart, and in an earneſt affection, to the meanes of our ſaluation. The like we might ſay of giuing of almes and liberality toward the poore, if they be not beſtowed with promptneſſe of minde, with compaſſion of heart, and with feeling of the wants of thoſe that craue our helpe, they are nothing at all reſpected of God, nor they that diſtribute thē rewarded of him.

Vſe 2Secondly, ſeeing only that duty which is done freely and not by compulſion, deſerueth due commendation; this reproueth al thoſe things that are don vponupon wrong grounds, and euil foundations. It is not enough to doe a good thing, but we muſt do it well; It is not ſufficient to do thoſe things that are godly, but we muſt do them in a godly manner. Let eueryevery one heerein carefully examine his ſoule, and try his owne heart, whether hee do the duties of his calling vnwillingly, vncomfortably, and vponupon neceſſity, for feare of danger, for auoyding of ſhame, for keeping of his credit, for praiſe of the world, or ſuch like cauſes, which are all falſe motiues; or whether he do them hartily and chearfully as in the ſight of God, before whom all things are naked & open. This is to be conſidered as well of the Miniſter himſelfe, as of the people that heare him, and are partakers of his labours. The calling aThe Miniſter muſt preach willingly, and of a readie minde.of the Miniſter is an high and mighty calling, he is the Steward of God, and a watchman ouer the people, for whoſe ſoules hee muſt giuegive an account in that great day of the Lord. It is not enough for vsus to labour among them (though wee ſhould worke, and wearie, and toyle our ſelues neuer ſo much) but wee muſt do it diligently and chearfully, as ſeruing Chriſt the Shepheard of the ſheepe. If the chiefe end that we reſpect be to maintaine our ſelues, to liue eaſily, and to increaſe in riches, we hauehave our reward. Or if we preach vntounto them, becauſe the law doth enforce vsus, and enioyne vsus vntounto it, and becauſe otherwiſe the people would cry ſhame vponupon vsus: if reaping their Temporall things, wee do not giuegive them Spirituall, b2 Tim. 2, 4.or if wee ſo intangle our ſelues in the affaires of this life, that we cannot intend the duties of our calling, we cannot poſsibly pleaſe him that hath choſen vsus, to be as Souldiers to fight his battels, and hath appointed vsus to be as Shepheards to watch his flocke. It ſtandeth vsus vponupon, to be ſo touched with a care of our duties, as that if there were no Lawe to compell vsus, and vrge vsus to be painfull therein, yet the zeale of Gods glory, and louelove of his people ſhould conſtraine vsus. Hence it is, that the Apoſtle Paule ſpeaking of his owne practiſe ſaith, c1 Cor. 9, 16, 17.Though I preach the Goſpell, I hauehave nothing to reioyce of: for a neceſſity is layde vponupon me, and wo is vntounto me, if I preach not the Goſpell: for if I do it willingly, I hauehave a reward; but if I doe it againſt my will, notwithſtanding the diſpenſation is committed vntounto mee. Whereby we ſee, he ſheweth, that ſuch a neceſsity of the diuine calling, did preſſe ſore vppon him, that he muſt preach or periſh. For, if he held his peace, and did not do his duty, the curſe of God would lye hard and heauy vponupon his ſhoulders, and bring ſuch intollerable torments vponupon him, as ſhould make him cry out, wo, woe, alas, alas, what a wretch am I? yet notwithſtanding this neceſsitie, hee muſt hauehave a willing minde, and do his duty gladly. A good work done willingly, is made much better by the willing doing.

Againe, there is nothing ſo eaſie, dTerent. Adelph act. 4. ſcen. 6.but it becommeth difficult and vnpleaſant, hard and tedious, which a man doth by compulſion. No man therefore hath done his duty, or diſcharged his calling, that worketh againſt his wil. Ionah the Prophet went to Niniuie againſt his will, eIon. 1, 3, and 4, 2, and 2, 1.he could hauehave wiſhed that his preaching had taken no effect, ſo that he was chaſtned of God. When Moſes was called to go to Pharaoh, to charge him to let the people goe, that they might ſerue the Lord in the wilderneſſe, fExod. 4, 1, 10, 13, 14.hee prouoked God to anger, becauſe he delayed the matter, and excuſed himſelf, & framed obiections, and ſhewed himſelf backward to enter on the work. Hence it is that Peter ſpeaketh to al the Miniſters of the goſpel, g1 Pet 5, 2, 4Feed the flock of God that dependeth vponupon you, caring for it, not by conſtraint, but willingly; not for filthy lucre, but of a ready mind, &c. that when the chief ſhepherd ſhal appear, ye may receiue an incorruptible crown of glory. That which is not done willingly, is not performed conſcionably, and where there is not found readineſſe of mind, there cannot be looked for any recompence. The Prophets of God being inwardly touched with a feeling of Gods effectual calling, hauehave obeyed imediatly, and ran whether he ſent them to preach. The Prophet Eſay ſpeaking of himſelf ſaith, hEſay 6, 8.I heard the voice of the Lord, ſaying, whom ſhall I ſend? Or who ſhall go for vsus? Then I ſayde, Heere am I ſend me. When Chriſt Ieſus called Simon and Andrew his brother, and ſaid vntounto them, iMarke 1, 18.Follow me, and I will make you Fiſhers of men, they forſooke their Nettes ſtraight way, and followed him. The like we ſee in Paul, when he was conuerted and called by a voyce from heauen, kActs 26, 19. Gal: 1, 15, 16.hee was not diſobedient to the heauenly voice and viſion, he communicated not with fleſh and blood, but prepared himſelfe to the worke; whereunto he was ſeparated from his mothers wombe. This practiſe ought to be in all of vsus that are entred into this calling, we muſt labour chearefully, willingly, and gladly, that the worke may proſper and go forward vnderunder our hands: The end of our labour ſhould bee the ſaluation of mens ſoules; the drift of our ſowing, to ſee a plentifull harueſt; and the purpoſe of our preaching, to make ready a people prepared for the Lorde. Secondly, ſuch as are hearers lThe people are to do their duties willingly.among the people are from hence alſo to learne their duty, to do thoſe thinges that are required of them; not daily, but dilligently; not heauily, but heartily as to the Lord. Many ſeem deſirous to hauehave the Goſpell, but they would hauehave it of free coſt, and therefore repine at the coſts and charges it bringeth with it. If we giuegive maintenance to the Miniſtery, not for conſcience, but of neceſſity; not for louelove to the Goſpel, but by compulſion of Law; not as a free-will offering to God for the recompence of his kingdome among vsus, but as a taxation which we cannot reſiſt to retain with vsus, or detaine from them, accounting the Goſpell not a benefit wherein we delight, but a burthen which we ſhould ſhake and ſhift off if wee might; it is our ſinne, and eo acceptable ſeruice vntounto God. For God in this reſpect loueth a chearfull giuer. Theſe men are wholly carnall, and regard not the ſaluation of their ſoules. If they hauehave an Horſe-keeper that dreſſeth their horſes, or a Shepheard that watcheth their Sheep, or an Heardman that looketh to their Swine, or a Cobler that mendeth their ſhooes, they are more willing to conſider him for his paines, and to recompence his labors, then to miniſter to the neceſſities of the Miniſter. They thinke that well gotten that is gotten from him, and that ill ſpent & imployed, that is beſtowed vponupon him. Again, as we are to giuegive them a liberall maintenance chearfully, ſo when wee come to the exerciſes of our religion, wee muſt come vntounto them willingly, not vnwillingly; ioyfully, not tediouſly. For as he is accurſed mIer. 48, 10.that doth the worke of the Lord negligently, ſo is hee alſo accurſed, that commeth into the houſe of the lord grudgingly and grieuouſly, not as one delighting in the work, but as one diſcoraged with the wearineſſe, whether it be of the way, or of the word. He is an euil ſeruant that doth his maiſters buſines committed vntounto him vnpleaſantly & vntowardly; he is an vnfaithful ſubiect that obeyeth the lawes of his Prince by compulſion; he is a diſobedient child that performeth his Fathers wil againſt his wil, & honoreth him without his hart. So he is an euill and vnfaithful hearer, that treadeth in the Lords courts vnwillingly, & reioyſeth not when the time commeth to perform his duty vntounto him. It is noted of the people of God, that they trauailing to the place of Gods worſhip, nPſal. 84, 6, 10paſſed throgh many dangers, & endured much heat, and ſuffered many wants in the wildernes, for the pleaſure that they took in his ſeruice. The profit they reaped, did ſwallow vp the tediouſnes of the paines; & the louelove to his court…, did mittigate the greatnes of the labor. This made thē ſay, A day in thy Courts is better then a thouſand other where: I had rather be a door-keeper in the houſe of my God, then to dwel in the tabernacles of wickednes. Where is this zeale to be found among vsus? Who ſheweth this forwardneſſe to Gods ſeruice? Or whom can a man ſingle out to ſay of him, that no want or weather doeth hinder him from the exerciſes of godlineſſe? Wee are growne vntounto that loathing of the heauenly Manna, that albeit it fall in the middeſt of our Campe, and round about our habitations, yet wee will not ſteppe out of the doores to ſee it, nor open our mouthes to taſte it, nor ſtretch out our handes to gather it: either the blaſts of winde do trouble vsus, or the feare of raine doth hinder vsus, or the heate of Summer doth burne vsus, or the colde of Winter doth pinch vsus, or a Lyon in the way doth ſtay vsus, and eueryevery trifle ſtoppeth our iourney. If our heart were in the houſe of God, it would quickly moue our feet to carry vsus thither. But where the heart is not, eueryevery member is heauy, and hardlie drawne to do their dutie. The Deuils do the will of God by conſtraint, and againſt their wils, it muſt be otherwiſe with vsus. Where the heart is, there is our delight. The Prophet deſcribing the flouriſhing eſtate of the Church, ſayth, oPſal. 10, 2, 3The Lord ſhall ſend the rod of thy power out of Sion, bee thou Ruler in the middeſt of thine enemies: thy people ſhall come willingly at the time of aſſembling thine Armie in holy beauty, the youth of thy wombe ſhall bee as the Morning Dew. Where he ſheweth, that the people of God were wont to come to the hearing of the word, to the partaking of the Sacrifices, to the receiuing of the Sacraments, and to the exerciſes of Religion, they aſſembled and gathered themſelues together freely and of their owne accord, to preſent themſelues before the Lord. This duty is required of vsus, we muſt come willingly to Chriſt, to heare him ſpeake vntounto vsus. It is one vertue to come into the houſe of God, but to come chearfully and comfortably as to a feaſt, is a double vertue, and that which giueth life vntounto her comming. If we come vnwillingly, and be drawn to our duty on the Lords day, either by ſhame of the world, or by fear of law: we come as dead men that are without working of the ſpirit, or deſire of profit, or feeling of comfort, or encreaſe of Faith, or bettering of obedience. If the danger of law did not more compel thē, then the conſcience of their duty or the louelove of religion allure them, many among vsus would ſildome or neuer keep the Lords Saboths, nor attend vponupon his ordinances: they com to them as willingly as the Beare goeth to the ſtake, & as chearfully as the malefactor paſſeth to the place of execution. Hence it is, that ſome come to this place once a month, others once a quarter, others only vponupon high daies & ſolemne feaſts, more I think to ſhew themſelus, then to labor to ſaue their ſouls. Such was the zeale of our brethren to the goſpell in the daies of perſecution, that they went more willingly to the fire & flame, then theſe men in the dayes of peace com to the hearing of the word, and to the houſe of prayer. They were more chearful in ſuffring of death, then theſe are in ſeeking the means of life. Hence it is, that ſome linger ſo long before they come, & are afraid they ſhall be there too ſoon. Others, when they are preſent, giuegive litle attention, & not at al regard to profit themſelues. Others, are ready to depart and be gone before the aſſembly is diſmiſſed, and think they hauehave learned enough. Theſe are they that think they are at liberty to do what they liſt, & to go and com when they liſt. They make no conſcience to begin & end the exerciſes of religion together, and ſo profit accordingly, hauing litle more knoledge then brute beaſts.

Vſe 3Thirdly, this confuteth the common aduerſary, which aſcribe al to the work done, & regard nothing at al either the mind of the doer, or the maner of doing, as their blind diſtinction, de congruo & condigno teacheth. They hold that the bare preſence at the ſacrifice of the Maſſe, without any good intention of the mind, is meritorious in the ſight of God. This is their opus operatum, the which is indeed the cutthroat of al true religion. For admit once into the worſhip of God an outward reſting in the worke done, who wil regard the reformation of the hart? But this fitteth wel enough the new Roman religion, which conſiſteth wholy in externall obſeruations, in delighting the eye, in pleaſing the eare & the other ſenſes: but requireth nothing aright which may not be performed of a Reprobat. God is a spirit, pIohn 4, 24.& they that worſhip him, muſt worſhip him in ſpirit & truth: ſo that whatſoeuer religion reſteth & teacheth men to reſt in ceremonial and carnal obſeruations, is a falſe religion inuented by the deuil. This alſo is the error of the ignorant people, that wil not be accounted Papiſts, & yet are as ignoraunt as they in their practiſe, and as ſuperſtitious in their deuotions, and as corrupt in their opinions. They neuer looke to their harts to purge them, nor to their affections, to order them aright, when they come to the ſeruice of God. If they can ſay, oh we hauehave heard the worde, we hauehave bin at the church, we hauehave prayed to God, they think al is well, and that God can require no more at their hands. They dreame the whole ſeruice of God to ſtand in outward things only, as though they were the things wherein the Lord delighteth, and not rather the truth and vprightneſſe of the hart. This is it for which the Prophet Eſay reprooueth the people in his time, and compareth them to the Princes of Sodom▪ and to the people of Gomorra, notwithſtanding a zealous obſeruation of the outwarde ordinances that they practiſed, & God commanded, qEſay 1, 11, 12, 13.What hauehave I to doe with the multitude of your Sacrifices? I am full of your burnt offerings, and the fat of Rams, I deſire not the blood of Bullockes, Goats, and Lambes: when you come to appeare before mee, who required this at your hands? Bring no oblations in vain: Incenſe is an abhomination vntounto me; I cannot ſuffer your New-Moones, nor Saboths, nor ſolemne aſſemblies, I am weary to beare them, becauſe your works are euill. But waſh you, make you clean, take away the euill of your works from before mine eyes, ceaſe to doe euill, learn to do well. All theſe were but as outwarde Ceremonies without ſubſtance, which the Prophet Ieremy, rIer. 7, 8.calleth Lying words that cannot profit. Outward obſeruations of religion wil deeeiue vsus, if we reſt vponupon them, & put our truſt in them. If we performe a worſhip to God without the heart, we diſhonor God, we deceiue our owne ſoules, and wee encreaſe our condemnation. We draw neere ſEſay 29, 13. Math. 15, 7, 8to God with our mouths, and honor him with our lippes, but our heart is farre from him, and therefore wee worſhip him in vaine, who is not delighted with outwarde ſhewes, and with ydle shadowes, but requireth the ſingleneſſe of the ſoule, and the willingneſſe of the minde. He looketh vponupon the heart when we come before him. Wee ſee how carefull men and weomen commonly are, when they come to the place of Gods worſhip, to hauehave all things in the outward man decent and cleanly; they looke vppon themſelues, that their faces be waſhed, their Garments bruſhed, their linnen white, that no ſpot, no blemiſh, no want, no wrinckle may appeare in them; but if wee go no farther, we are but Hypocrites and diſſemblers in the ſight of God, all our glorious ſhewes are no better then abhomination before him. So then, as the wiſeman teacheth, it ſtandeth vsus vponupon to giuegive to God our harts, which is the beſt preſent we can offer vntounto him. We are taught in the Lordes Prayer, to pray vntounto God, tMath. 6, 10.that we may do his will vponupon the earth, as the Angels do which are in heauen. They performe the will of God readily, and without any grudging; they obey his commandements (whenſoeuer he ſendeth & employeth them) faithfully and chearefully. No one of them ſlacketh in his function, but is diligent in the execution of that which is giuen him in charge. Thus it ought to be with all of vsus, we muſt delight in Gods worſhip, and encourage others to delight therein. We muſt make the houſe of God a place of pleaſure, wee muſt make his word our meate and drinke, and our continuall hearing, muſt be a daily refreſhing vntounto our ſoules.

Vſe 4Laſtly, ſeeing all Chriſtian duties muſt be performed of vsus willingly, wee are heereby guided and directed in our obedience, that we are not to hinder the neceſſary duties of Chriſtianity belonging vntounto vsus, by obiecting fleſhly reaſons, as it were laying ſtumbling blockes in our owne wayes, to keep vsus backe from a willing, free, and chearfull going forward in the works of our calling, and in the parts of Gods worſhip. We ſee, when many are called to a new courſe of life, and told of the neceſſity of labouring to get knowledge, and hearing the worde of God, they can obiect for themſelues, I ſhall looſe my time, neglect my buſineſſe, hinder my eſtate, make my ſelfe a laughing ſtocke vntounto others. I ſhall miſſe ſuch a bargaine, I ſhall omit ſuch a iourney, I ſhall want ſuch a meeting of Good-fellowes, of Friendes, and of Neighbours. Theſe are like uMat. 22, 5, 6. Luk. 14, 16, 17to thoſe Gueſſe mentioned in the Goſpell, who beeing bid to the banket, made their excuſes, and woulde not come; they made light of it, and went their wayes, one vntounto his Farme, and another about his Merchandize. Our Sauiour teacheth, that when the word of God is preached vntounto vsus, xMath. 13, 22the cares of this world, the deceitfulnes of riches, and the luſts of other things, choake the word, and it is made vnfruitful. The world is a deceitfull baite, and the glory thereof dazleth our eyes, that wee cannot diſcerne the vanity thereof.

Againe, when the duties of LoueLove and Charity, ought to be extended toward thoſe that want releefe, and the fruits of merciemercy, they are readie to obiect, I ſhall weaken by giuing to others the means of my maintenance, I ſhal diſable my ſelfe, I ſhall hinder my family and Children (whom I muſt prouide for, or elſe I ſhould be worſe then an Infidell) and thereby giuegive cauſe to my aduerſaries, to reioyce and triumph ouer mee. Thus eueryevery one is wiſe in his owne eyes, and carnall reaſon is apt enough to Miniſter fleſhly obiections, to ſlake our zeale, and to hinder our courſe of obedience. But let vsus ſtop our eares againſt the ſongs of theſe enchanters, which ſeeme to bewitch, not our bodies, but our ſoules. Theſe are nothing elſe but words, full of diſtruſt and doubting, proceeding from Infidelity. Let vsus learn to reſt vponupon Gods prouidence, by wel-dooing, and looke for his bleſſing. This is it which the Apoſtle remembreth, where he laboureth to moue the Corinthians to releeue the diſtreſſes of the Saints, y2 Cor. 9, 7, 8GiueGive not grudgingly, or of neceſſitie, and God is able to make all graces to abound toward you, yet yee alwayes hauing all ſufficiencie in all things, may abound in eueryevery good work, As it is written, he hath sparſed abroad and hath giuen to the poore: his beneuolence remaineth for euer. Such as liued in the Church, in the dayes of the Apoſtles, when there were many poore, many extreamly poore, zActs 4, & 5, 2were moued to be liberall, yea very liberall and bountifull vntounto them, ſo that they that had poſſeſsions ſolde them and diſtributed them, as eueryevery one had neede. Many of them no doubt had wiues & Children, and were burthened with charge and family of their owne, yet they accounted nothing peculiarly their owne, but they had all things common, they had them not only for themſelues, but for their brethren. To conclude therefore, we muſt beware wee be not led aſide by the ſubtlety of Satan, and the corrupt immagination of our owne Nature, to bee hindered thereby, from practiſing ſuch duties as are required at our hands. He that wil not follow the calling of God, vntill the fleſh miniſter no obiection againſt it, ſhall neuer hauehave the commendation of obedience. He ſhal neuer go about any good duty, but we ſhall finde ſomwhat ſtand in the way to croſſe it, either our pleaſure or profit, or ſomewhat elſe will round vsus in the eare, to make vsus forſake it, or delay it, or condemne it. When the word of God reproueth any ſinne in vsus, that ſeemeth ſweete vntounto the fleſh, we ſhall meete with a thouſand tentations, to perſwade with vsus to continue in it with greedineſſe, and to follow after it with all eagerneſſe. Wherefore, ſo ſoone as wee know the will of our heauenly Father, let vsus prepare our ſelues to do it, and to delight in it, and ſtep ouer the rockes of offence, that ſtand before vsus to make vsus fall; that ſo God may be delighted with vsus, & take pleaſure in our obedience proceeding from the heart.

Commentary Upon Philemon, Exposition · Verses 13-14