Commentary Upon Philemon, Exposition · Verses 4-5 (3 of 3)

Commentary Upon Philemon · Exposition · Verses 4-5 (3 of 3)

p. 106[Faith in Chriſt.] The firſt Vertue which is heere commended to bee in Philemon, is Faith, which is ſaide to reſpect Chriſt. This Faith is a guift of God, whereby we apprehend Chriſt and his benefits, beleeuing the remiſſion of our ſinnes, and our reconciliation with God. Marke therefore, that the faith heere ſet forth, is ſaide to be toward Chriſt, and Chriſt who is the proper obiect of Faith, dooth alſo point vsus vntounto the Father, who willeth and ordaineth our Saluation, Redemption, Reconciliation, and Saluation; and to the Holy-Ghoſt, who applyeth and appropriateth to the elect, theſe benefits which are willed by the Father, and merrited by Chriſt. Doctrine 7. Chriſt is the obiect of our Faith.So then, when the Apoſtle ſaith of Philemon, that his faith was in Chriſt, hee teacheth that true faith looketh vntounto Chriſt, dependeth vponupon him, truſteth and reſteth in him for ſaluation, and not vponupon any creature in heauen or earth. Our faith muſt direct vsus to Chriſt to beleeue in him, to hauehave recourſe to him, and to looke for ſaluation from him, as the Iſraelites did health from the Brazen ſerpent. This is proued vntounto vsus by many conſents of the word of God. The Apoſtle Iohn in his Goſpell aaIohn 1, 12. & 3, 16, & 17, 20 & 6, 29. & 3, 14, 15, and 12 44, 46. and 14 12.John 1:12John 3:16John 17:20John 6:29John 3:14John 3:15John 12:44John 12:46John 14:12offereth plentifull Teſtimonies of the truth, as Chap. 1, 12. As many as receiued him, to them he gaue prerogatiue to be the ſonnes of God, euen to them that beleeue in his name. And Chap. 3. God ſo loued the world, that hee hath giuen his onelyonly begotten Sonne, that whoſoeuer beleeueth in him, ſhould not periſh, but hauehave euerlaſting life. And again, Chap. 17. I pray not for theſe alone, but for them alſo which ſhall beleeue in me through their word. So before in the third Chapter, As Moſes lift vp the Serpent in the Wilderneſſe, ſo muſt the ſonne of man be lift vp, that whoſoeuer beleeueth in him ſhould not periſh, but hauehave eternall life. Thus he ſpeaketh in another place, This is the worke of God, that ye beleeue in him▪ whom he hath ſent. When Phillip ſaide to the Eunuch, If thou beleeueſt with all thine heart, thou mayſt be baptized: He anſwered, bbActs 8, 37. & 16, 31.Acts 8:37Acts 16:31I beleeue that Ieſus Chriſt is that ſonne of God. So Paule and Silas willed the Keeper of the priſon to beleeue in the Lord Ieſus Chriſt, and he ſhould he ſaued. And the Apoſtle, Gal. 2. teacheth, That a man is not iuſtified by the Workes of the Lawe, ccGal. 2, 16.Gal 2:16but by the faith of Ieſus Chriſt, euen we, I ſay, hauehave beleeued in Ieſus Chriſt, that we might be iuſtified by the Faith of Chriſt. All theſe places of Scripture plainly inſtruct vsus in this principle of our holy religion, that Faith muſt be in Chriſt, in whom it findeth a ſure ground to reſt vponupon.

Reaſon 1.The Reaſons are to be marked and conſidered, which confirme this Doctrine. Firſt, becauſe the worke of ſaluation is wholly and onelyonly wrought by him, and no part thereof is reſerued to any creature, in whole or in part. To be called Ieſus, is as it were the proper name of Chriſt, who is a perfect and abſolute Sauiout, beginning, continuing, and finiſhing our ſaluation. This is it ddActs 4, 12.Acts 4:12which Peter preacheth: Among men, there is no other name giuen vnderunder heauen, p. 107whereby we may be ſaued, but by the Name of Ieſus. And the author to the Hebrews ſaith, that he eeHeb. 7, 25.Heb 7:25is able perfectly to ſaue them that come vntounto God by him, ſeeing he euer liueth to make interceſſion for them. Thus we ſee, Chriſt is made the Author and finiſher of our ſaluation.

Reaſon 2.Secondly, to put a difference betweene the Creator and the Creatute, betweene the things pertaining to God, and the things pertaining to men. No creature is to be beleeued in, nor any bleſſing that we receiue from Chriſt. We beleeue the Church, not in the Church; the Communion of Saintes, not in the Communion of Saints; the forgiueneſſe of ſinnes, not in the forgiueneſſe of ſinnes, as wee ſhall ſee afterward. Seeing therefore, we hauehave Iuſtification and ſaluation from no other then from Chriſt, and ſeeing we muſt make a difference and diſtinction betweene him and all other creatures, it foloweth; that we muſt beleeue in him, and faſten our Faith as a ſure Anchor of our ſoul vponupon him.

Ʋſe 1.Let vsus ſee what are the Vſes of this Doctrine, and how wee may profitably apply it to our inſtruction and edification. Firſt, ſeeing it is our dutie to beleeue in Chriſt, we learne that Chriſt Ieſus is true and eternall God, equall with his Father, to be worſhipped and glorifyed together with the Father, & the bleſſed ſpirit. This ſerueth to conuince the Hereſie of the Arrians, Iewes, Turkes, Perſians, and ſundry other Infidels, who deny the Deity of the ſonne of God, and caſt him downe into the row and ranke of meere creatures, who notwithſtanding ffPhil. 2, 6, 10.Phil 2:6Phil 2:10being in the forme of God, thought it no robberie to bee equall with God, at whoſe Name eueryevery knee muſt bowe, both of thinges in Heauen, and things in earth, and things vnderunder the earth. Therefore, we ſaw before, that the Apoſtle in his ſalutation, wiſheth Grace and Peace to come vponupon them, to whom he writeth this Epiſtle, as well from Ieſus Chriſt, as from God the Father. If Grace and Peace come not onelyonly from the Father, but from the Sonne, it followeth that he is God equall with the other. Hence it is, that he ſayth in the Goſpell, ggIohn 14, 1. 11, and 12, 44. & 10, 30 and 14, 11. & 9, 38John 14:1John 14:11John 12:44John 10:30John 9:38Ye beleeue in God, beleeue alſo in mee, let not your heart be troubled. And againe, He that beleeueth in mee, beleeueth not in me (to wit, an ordinary man, as they falſly imagined) but in him that ſent me. And in another place, Beleeue me, that I am in the Father, and the Father is in me: I and my Father are one. So when Chriſt had reſtored ſight on the Sabaoth day to him that was borne blinde, he ſayd; Lord I beleeue, and worſhipped him. Whereby we ſee, that whoſoeuer is without the Sonne, is alſo without the Father: he that beleeueth not in the Sonne, beleeueth not in the Father: Hee that worſhippeth not the Sonne, Worſhippeth not the Father. So then, this is a certaine and inuincible Argument of the Deitie of Chriſt, that wee are to beleeue in him, foraſmuch as Faith is a Worſhippe due onelyonly vntounto God.

Vſe 2.Secondly, ſeeing it is a principle neceſſarie to be holden of al men, that we muſt beleeue in the Son, we muſt put a difference betweene theſe ſayings; to beleeue God, & to beleeue in God. For, albeit hee that beleeueth in God, beleeueth God, yet it is not ſo on the contrary, eueryevery one that beleeueth God, doth not by & by beleeue in God. The Deuils themſelues (as we ſhewed before) do beleeue God, they beleeue Chriſt, they confeſſe him to bee the ſon of the Father, they know him to be the Iudge of the Worlde, the Sauiour of mankinde, the holy one of God; and yet they doo not beleeue in him, they put no confidence in him, they looke not for life and ſaluation from him, but are aſſured they are reſerued to deſtruction. This maketh them cry out in hhMath. 8, 29.Matt 8:29the Goſpell, Why art thou come to torment vsus before the time. And the apoſtle Iames ſayth, iiIames 2, 19.Jas 2:19The Deuils beleeue and tremble. They beleeue God touching his Nature and attributes; they beleeue Chriſt touching his Perſon, & Natures, and Offices: They beleeue the Holy-Ghoſt touching his Perſon and Guifts: They beleeue there is a Church and ſingular prerogatiues imparted to it, and p. 108beſtowed vponupon it. And albeit our Faith muſt goe beyond the faith of the Deuils, yet they goe farther then many profeſſors of the Goſpell among vsus, that hauehave no knowledge of theſe things. So then, it is required of vsus, not onelyonly to beleeue that there is a Sauiour of the world, but wee muſt beleeue that he is our Sauiour; beginning our ſaluation in this life, and perfecting it in the life to come.

This confuteth the Popiſh opinion, that holdeth, that wee may beleeue in the creatures, as well as in the Creator: in the Saints, as well as in Chriſt: in mortall men, as well as in the eternall God. They teach that wee may beleeue, not onelyonly the Church, but in the Church; not onelyonly Moſes, kkRhem. Teſt. vponupon Rom. 10.Rom 10but in Moſes; not onelyonly the Prophets, but in the Prophets. Wee are charged to beleeue in the bleſſed Trinity, in God the Father, in God the ſonne, and in God the Holy Ghoſt: but llRuffin. in Symbol.when the ſpeech is not of the God-head, but of the Creatures and Myſteries, we are not taught to beleeue in them; and therefore we are no more to beleeue in the Church, then to beleeue in baptiſme, in the reſurrection of the bodie, the Communion of Saints, and in the participation of glory. We are indeede to beleeue mmExod. 14, 31 2 Chro. 20, 20Exod 14:312 Chr 20:20Moſes and the Prophets, that they ſpake not of themſelues, that their word is not the worde of man, that they ran not before they were ſent; but we are not to beleeue in them. We are indeed to beleeue Peter and Paule, nnAngaſt. tract. 2…. in Iohan.but not in Peter and Paule. Wee are to beleeue the Scriptuers, but not in the Scriptures; ooEuſeb. Emiſſen. de Symb. hom. 2.for that were to beſtow vponupon the ſeruant the honour of the Lorde, and to giuegive to man that which is proper to the diuine Maieſty. Wee muſt beleeue in Chriſt Ieſus our onelyonly ſauiour; as for thoſe that beleeue in any other, or ſeek ſaluation in any other then in Chriſt, whether in Saints, or in Angels, or in themſelues, they beleeue not in Chriſt as in their onelyonly Sauiour. For ppCyprian. de duplic. martyr.he beleeueth not in God, who doth not place in him alone the truſt of his whole felicity, who doth not put his affiance in him, who doth not depend vppon him, who is not aſſured of his good will and fauour, looking for ſaluation from him, and for deliuerance from all euils.

Ʋſe 3.Laſtly, ſeeing it is neceſſary for vsus to hauehave faith in Chriſt, it is our dutie to vſe all meanes to attaine to this Faith. Many there are, which are deceiued in thinking they hauehave it, who indeede hauehave it not. Theſe ſuppoſe they are full of Faith, who are as empty veſſels, and neuer taſted the ſweetneſſe of it, as may appeare, by examining the common practiſe of our common profeſſors, by theſe ſix notes. Firſt, true Faith commeth by hearing, and hearing by the word preached, as the Apoſtle ſheweth, Rom. 10. How ſhall they cal vponupon him in whom they do not beleeue, qqRom. 10, 14Rom 10:14How ſhall they beleeue in him of whom they hauehave not heard, how ſhall they heare without a Preacher, and how ſhall they preach except they be ſent? This place is not vnfitly called a Ladder that reacheth to Heauen, whereby as by certaine ſteppes we climbe vp to heauen. God ſendeth, the Miniſter preacheth, the people beleeueth. The ſame Apoſtle asketh the Galathians, rrGal. 3, 2. Iohn 17, 20.Gal 3Whether they receiued the ſpirit by the workes of the Law, or by the hearing of Faith? But the Faith which many talke and boaſt of, is conceiued and conceited without the preaching of the worde, for they cannot abide it, they will not attend vntounto it, they regard not to heare it. True it is, if they be asked whether they hauehave Faith or not, they will thinke it a ſtraunge queſtion, and maruell that we ſhold make doubt thereof, they ſuppoſe themſelues to hauehave a ſound Faith in Chriſt; but how come they by this faith? They ſay they beleeue in Ieſus Chriſt for their ſaluation, and yet they liue in a perpetuall neglect, and continuall contempt of the publicke Miniſterie of the word. Such is their beleeuing, as is their hearing; and their Faith is aunſwerable to their attending. It is a great fooliſhneſſe, & worſe then madneſſe, for any man to imagine to attaine to Faith by any other meanes then God hath ordained. When God hath ſayde, that the ordinary way to obtaine p. 109Faith, is by the preaching of the worde: wilt thou in the high pride of thy ignorant heart ſay, I can hauehave Fayth without preaching? This is to croſſe the ordinance of God, and to thinke thy ſelfe wiſer then God. For, although all hauehave not Faith that ordinarily heare; yet ordinarily none hauehave faith that doo not heare. If then we would hauehave Faith, we muſt ſeeke it as God hath appointed, where it is to be found; and when it is to be found, let vsus be diligent hearers, attentiue hearers, conſtant hearers, and then we ſhal ſee the bleſſing of God vponupon vsus, that we ſhall be ſauing hearers.

Secondly, true Faith is alſo ioyned with Prayer to God, and with repentance from dead workes: for how ſhall they call vponupon him in whom they doe not beleeue? And the Apoſtle ſſActs 15 9.Acts 15:9Peter teacheth, that Faith purifieth the hart. Paule exhorting the Elders of Epheſus ſaith, ttActs 20, 21Acts 20:21That he witneſſed both to the Iews and to the Grecians, the Repentance toward God, and faith toward our Lorde Ieſus Chriſt. It was the ſubſtance of Chriſts Sermons, which he preached when hee came into Galile, uuMarke 1, 15Mark 1:15The Kingdome of God is at hand, repent and beleeue the Goſpell. But there are many amongeſt vsus that profeſſe Faith, which hauehave a Faith of another kinde and Nature, it is not ioyned with inuocation of Gods name, they make no Conſcience to call vponupon him, they hauehave not the Spirite of Prayer, that cryeth in their hearts, Abba Father: it worketh not in them conuerſion of heart, a turning of the minde, a chaunge of life: they boaſt of Faith, but they remaine the ſame men they were before, a deade life, a deade Faith; a prophane life, a falſe Fayth, that will in the end deceyue them.

Thirdly, true Faith worketh in vsus an holy contentation in our eſtate, and teacheth vsus to depend vponupon Gods prouidence, touching Food, Raiment, and all things neceſſary for this preſent life. This Chriſt our Sauiour teacheth vsus from the example of the Fowles of the Heauen, of the ſtature of our body, of the Lillies of the fielde, from the graſſe of the earth: what doo penſiue thoughts, diſtracting and diſtruſtfull cares auaile to ſuſtaine vsus, or preſerue our life? Wherefore, ſeeing the Birdes are nouriſhed, our ſtature is encreaſed, the Lillies are beautified, the Graſſe is cloathed by the power and prouidence of God, xxMath. 6, 30. and 8, 20.Matt 6:30Matt 8:20Shall hee not do the ſame much more to you, O ye of little Faith? Faith therefore maketh vsus reſt vponupon God, want of Faith taketh away all truſt in him. But many among vsus, that will needes boaſt of Fayth in Chriſt, want this Faith in his prouidence: for they dare not truſt GOD with their life, they doo not depend vponupon him for their liuing, they are affraid he will leaue them, and forſake them, they do not beleeue he will bee a mercifull and gracious God vntounto them, they hauehave not that affiance & confidence repoſed him, that naturall children hauehave in their Parents. A Childe doth not wearie him-ſelfe with matters of the World, hee dooth not fore-caſt for manie yeares, hee is not intangled and choaked with earthly Cogitations, all his care is caſt vppon his Father, hee truſteth vppon him, hee knoweth hee will prouide for him, and ſo paſſeth his dayes without diſtruſt or diſpaire. And ſhall wee not be aſhamed, to bee ſent to Schoole to learne of little Children, that depend vponupon their Father, whereas we hauehave not learned to lift vppe our eyes vntounto our Father that dwelleth in the Heauens, but vſe vnlawfull meanes and vngodly ſhifts to helpe our ſelues. A plaine argument, that wee hauehave not that Faith, which we falſely imagine, and vainely imagine our ſelues to hauehave.

Fourthly, true Faith is the Mother of louelove, and maketh vsus liue in peace one with another; the Apoſtle yyGala. 5, 6.Gal 5:6Paule teacheth, That Faith worketh by louelove. And Iohn in his firſt Epiſtle ſaith, zz1 Iohn 3, 231 John 3:23This is his commandement, that we beleeue in the name of his ſon Ieſus Christ, & louelove one another. But many that wil ſeeme to hauehave faith in Chriſt, ſhew no fruits of louelove toward their Brethren, they are not careful (if it be poſſible) and ſo farre as lieth in them, to hauehave peace with all men, p. 110they do not ſeeke after peace, and enſue it, but liue in hatred and contention, in malice and enuy, and leaſt of all do affect the children of God. An enuious Faith, is no Faith; and therefore, let ſuch men looke vntounto it. Fiftly true faith is mingled with doubting and vnbeleefe, with wauering and feare, and oftentimes ſtrongly ſhaken and aſſayled as with a mighty Tempeſt. This we ſee in the Father of him that was poſſeſſed with an vncleane ſpirit, he was readie to reſt vponupon Chriſt, but he felt the fruite of his owne corruption, the ſpirit was willing, but the fleſh was weake, he found a fight within himſelfe, betweene Faith and Infidelity. When he conſidered the infinite power of Chriſt, that was able to caſt out Satan, and to binde the ſtrong man he was moued to beleeue. On the other ſide, when he ſaw the ſtrangeneſſe, the continuance, the incureableneſſe of his ſonnes diſeaſe, when he marked that the Deuill tooke him, tare him, caſt him into the fire to burne him, threw him into the water to drowne him, and at all times ſought to deſtroy him, when he beheld with the eyes of a Father that his childe fomed at the mouth; gnaſhed with his teeth, pined away in his body, and was bruiſed in his bones, hee was tempted with vnbeleefe, and this made him cry out with teares, aaMarke 9, 24Mark 9:24Lord, I beleeue, helpe mine vnbeleefe. This is it wherein the Lord forewarned and fore-armed Peter, bbLuke 22, 32.Luke 22:32Behold, Satan hath deſired you to winnow you as Wheat, but I hauehave prayed for thee, that thy faith faile not. He prayed not that their Faith ſhould not be tried, but that it ſhould not be deſtroyed, foraſmuch as they muſt on eueryevery ſide be aſſayled. But the Faith of many is ſuch, that they ſay they perfectly beleeue, and they thanke God they neuer doubted in all their life. This Fath is no Faith, it is an idle conceite, a vaine perſwaſion, a fooliſh preſumption. Laſtly, the true Faith encreaſeth by degrees, it is like vntounto a graine of muſtard ſeede, which at the firſt is the leaſt of all ſeedes, ccMath. 13, 31Matt 13:31which afterward groweth vntounto a Tree, that the Birdes of the Ayre come and builde their Neſtes in it: and therefore, wee muſt ddRom. 1, 17.Rom 1:17proceede from Faith to Faith. But many amongſt vsus, that will needes be in the number of the faithfull, neuer feele theſe Degrees of Faith, they ſee not any encreaſing or decreaſing, any ſhining or ecclipſing of their Faith; Nay, they neuer examine themſelues whether they be in the Faith or not. They neuer conſider whether they go forwarde or backeward in the wayes of Godlineſſe: they can caſt vp their accounts euerie Weeke with the worlde, but they can ſuffer whole moneths and yeares to paſſe ouer their heades, and neuer once offer to make leuell with the Lord. If wee will aſſure our owne hearts, that wee hauehave this true and perfect Faith in Chriſt, let vsus obſerue the manner and meaſure of it, the ſteppes and degrees of it, how we walke by it, and labour by all holy meanes to encreaſe it in vsus. Thus much touching the Obiect of Faith: Now, let vsus conſider the Obiect of LoueLove.

[LoueLove toward the Saints.] The meaning of theſe words, is firſt to be obſerued, and then the Doctrines are to be gathred, which the Spirit of God offereth in this place to our conſiderations. By louelove, we are to vnderſtand the fruits of louelove: mercy, conſolation, compaſſion, brotherly kindnes, reliefe, pity, and whatſoeuer fruits of charity we ſee them want & ſtand in need of. It ſtandeth in the affection of the mind, in the words of the mouth, and in the workes of the hand. By Saints, we do not vnderſtand ſuch as are deade and deceaſed, but thoſe that are liuing; not ſuch as are of the Church Triumphant, but in the Church Militant; not ſuch as are crownd with glory in heauen, but thoſe that dwell vponupon the earth; not ſuch as are inrolled in the Popes Regiſter, and ſtand in redde Letters in the Popiſh Kalender; but the faithfull, whoſe Names are Written in the Booke of life, which are the true members of Ieſus Chriſt. Thus much touching the true Interpretation of the Wordes. We ſee heere that LoueLove is deſcribed by the Obiect thereof, to wit; the Saintes. For, as Chriſt is not the Obiect of our Charity, eePſal. 16 2.Ps 16:2for our wel-dooing extendeth not p. 111vntounto him: ſo the Saints are not the Obiect of our Faith, but as Faith hath reſpect and relation to Chriſt, ſo hath louelove reference to the Saints. Now, we hauehave ſhewed already, that Philemons louelove is commended toward the Saints, becauſe he had a principall and ſpeciall care of them. True it is, he neglected not others, but he was moſt of all mindfull of the godly, poore, and diſtreſſed Brethren. Doct. 8. The works of mercy are eſpecially to bee ſhewed to the poore that are godly.We learne heereby, that the workes of mercy are eſpecially to be ſhewed to the poore among vsus that are faithfull, which may bee accounted of the fellowſhip and Communion of the Saints. Howſoeuer all ſuch as are poore, are in their pouertie to bee regarded, inaſmuch as Chriſt hath taught vsus that the poore we ſhall hauehave alwayes with vsus, yet the Godly poore, that hauehave piety ioyned with their pouertie, are before others, and aboue others, to be reſpected and releeued.

In the performance of this duty, we ſee the practiſe of the Prophet Dauid going before vsus, aapſal. 16, 2, 3.and leading vsus the way. O my ſoule, thou haſt ſaid vntounto the Lord, thou art my Lord, my well-dooing extendeth not to thee, but to the Saintes that are in the earth, and to the excellent: all my delight is in them. In like manner alſo, our Sauiour Chriſt deſcribing the manner of the laſt Iudgement, when hee ſhall giuegive to euerie one according to his Workes, bbMath. 25, 40Matt 25:40declareth, that the fruites of merciemercy beſtowed vponupon the members of Chriſt, beeing ſicke, impriſoned, hungrie, thirſtie, naked, and in neceſſity, are allowed as notable fruites of a iuſtifying Faith, and of a true louelove, and accepted as done to Chriſt himſelf. So the Euangeliſt Luke teſtifieth in the Acts, that ccActs 4, 32.Acts 4:32the multitude of them that beleeued were of one heart, and of one mind, they had all thinges common, no man accounted any thing he poſſeſſed his owne, but to ſerue the neceſſary vſe of the Saints. The Apoſtle hauing prooued in the Epiſtle to the Romanes, that we are iuſtified freely by the grace of God, without the works of the Law, wherby we are at peace with God, commeth to ſet down the fruits of Faith, Chap. 12. Reioycing in hope, continuing in Prayer, ddRom. 12, 13Rom 12:13diſtributing vntounto the neceſſities of the Saints, giuing your ſelues to Hoſpitality. Heereunto come diuers Lawes which God ordained among his people, eeDeut. 15, 17Deut 15:17If one of thy Brethren with thee be poore within any of thy gates in thy Land, which the Lord thy God giueth thee, thou ſhalt not harden thine heart, nor ſhut thine hand from thy poore brother: but thou ſhalt open thine hand vntounto him, and ſhalt lend him ſufficient for his need. All theſe teſtimonies of Scripture doo proue, that the poore which are godly are moſt of all to bee ſuccoured and ſuſtained, as they, that for the moſt part ſtand in greateſt need to be helped.

Reaſon 1.The Reaſons heereof are to be conſidered. Firſt, it is a fruit of our election, which we ought to aſſure to our ſelues more and more. The Apoſtle Iohn teſtifieth this, ff1 Iohn 3, 14.1 John 3:14We know that wee are tranſlated from death to life, becauſe wee louelove the Brethren: he that loueth not his Brother, abideth in death. We ought daily to gather arguments to perſwade our hearts of Gods louelove towardes vsus, which we ſhall ſee by our louelove toward our brethren. The election of God is hidden in himſelfe, the cauſe of it is not in our ſelues; but we ſhall not neede to climbe vp to Heauen to know it, God hath left vsus a better, a more eaſie & certain way then to ſearch into the ſecrets of God, that he hath kept to himſelfe, if we enter into our ſelues, and ſee the effects and ſignes of it, wee ſhall not doubt thereof, but reſt aſſured with vnſpeakable comfort that we belong to him. For as the Lord knoweth who are his, ſo we ſhall know that wee are the Lords, if wee finde the fruites of election grauen in our hearts, among the which this is one of the principall, our vnfaigned louelove to the Brethren, the forgiuing of our enemies, our delight in the Saints, our dooing good to them that are of the houſhold of Faith.

Reaſon 2.Secondly, ſuch poore as be faithfull belong vntounto Chriſt, and what comfort ſoeuer is miniſtred, what releefe ſoeuer is ſhewed to them, is miniſtred and ſhewd to Chriſt, as chriſt himſelf witneſſeth with his own mouth, who is truth p. 112it ſelfe, that they ſhould the more readily embrace it as the truth. For hee telleth vsus, that it ſhall be ſaid to vsus in the laſt day, that hauehave helped the Saints, and refreſhed their bowels, ggMath. 25, 40Matt 25:40Verily I ſay vntounto you, inaſmuch as yee hauehave done it vntounto one of the leaſt of theſe my Brethren, ye hauehave done it to me. This is a notable motiue and encouragement to moue vsus to this dutie, to conſider that our louelove is ſhewed not to men vponupon the earth, but to Chriſt ſitting in heauen, at the right hande of his Father. Heereunto commeth the wiſe ſaying of Salomon, hhProu. 19, 17.Prov 19:17He that hath merciemercy vponupon the poore, lendeth vntounto the Lord, and the Lord will recompence him that which he hath giuen. Yea, he is ſo rich a rewarder, and a bountifull recompencer of that which is done to thoſe of his houſhold, iiMath. 10, 42Matt 10:42that if a cup of cold water be giuen to a Diſciple in the name of a Diſciple, to a righteous man in the name of a righteous man, he ſhall not looſe his reward. When one lendeth to an honeſt man that ſtandeth vponupon his credite, hee ſeareth no loſſe, he knoweth he will performe what hee hath promiſed, and accounteth his word as good as a band and Obligation: how much more ought we to be aſſured of right good payment, when wee hauehave done any good thing vntounto the poore, foraſmuch as we hauehave not done it to man, but vntounto God. He hath giuen his word to ſee vsus paid, will we not take his word? he offreth to enter into bands, & to be bound in a ſtatute, is not ſtatute-law good with vsus? Albeit he be indebted to none, but all in debt to him, yet hee offereth himſelfe as a pledge, and becommeth ſurety for the money, who is ſo good a pay-maiſter, that he wil not onelyonly reſtore the principall, but pay the hire and profite to him that hath lent it, both in this life, and abundantly in the life to come.

Reaſon 3.Thirdly, we are bound to follow the example of our heauenly father, to louelove as he loueth; to louelove moſt where hee loueth moſt of all; and leaſt, where hee loueth leaſt of all. Now, he loueth all his creatures, which are the works of his hands, kkGen. 1, 31.Gen 1:31Hee ſaw them all when they were made, and loe they were all exceeding good: but he eſpecially loueth mankinde, Whom llGen. 1, 26.Gen 1:26hee created in his owne Image, according to his likeneſſe: and yet moſt eſpecially he loueth the faithfull, vppon whom hee beſtoweth the riches of his louelove, and hideth not the ſecrets of his kingdome from them; yea, hee hath giuen them his owne ſonne to bee their Wiſedome, Iuſtification, Sanctification, and Redemption vntounto them, howe ſhould he not with him giuegive them al things elſe? This the Apoſtle teacheth, mm1 Tim. 4, 101 Tim 4:10warning vsus to Truſt in the liuing God, which is the Sauiour of al men, especially of thoſe that beleeue. Heere is a patterne and preſident for vsus to follow, that wee may be like our Heauenly Father; we muſt louelove all mankinde, but wee muſt moſt entirely and dearly reſpect the godly: we muſt louelove al the poore, but the poore that are faithfull we muſt louelove moſt of all. If we muſt beſtowe labour vppon barren ground, we muſt not leaue the fruitfull vntilled: and if wee muſt caſt our Bread vppon the Waters where it may ſeeme to bee loſt, wee muſt not denie it to the liuing members of Chriſts bodie, which are our Brethren.

Reaſon 4.Fourthly, wee cannot by our well-dooing benefite God at all; our goodneſſe can doo him no good, our louelove cannot profit or pleaſure him. For, as our wickedneſſe can do him no harme, ſo our kindneſſe can procure him no good. This hee ſayth, and thus hee ſpeaketh in the Prophet, nnPſal. 50, 9, 10, 11, 12.Ps 50:9Ps 50:10Ps 50:11Ps 50:12I will take no Bullocke out of thine houſe, nor Goates out of thy Foldes, for all the Beaſtes of the Forreſt are mine, and the Beaſtes on a thouſand Mountaines: I knowe all the Beaſts on the Mountaines, and the Wilde Beaſtes of the fielde are mine: If I bee hungrie, I will not tell thee, for the World is mine, and all that therein is. Wee receiue all good from him, wee can returne nothing backe to him againe, to doo him good. This is the reaſon which the Prophet Dauid teacheth, which mooued him to ioyne himſelfe vntounto the people of God, and to profit them, becauſe hee ſaw he could not pleaſure God, his well-doing could not extend to him. Seeing therefore the dutie of louelove ſhewed to the Bretheren, p. 113are ſeales of our election, and are accepted as done to Chriſt himſelfe, ſeeing we muſt follow the example of our heauenly Father, and that we cannot by al our goods helpe him; it followeth, that we muſt begin our works of merciemercy at the faithfull, & caſt a pittiful eie, & open a liberal hand eſpecially toward thē.

Vſe 1.Let vsus now come to the Vſes of this doctrine. Firſt, this teacheth, that there ought to be among all the faithfull a communion of Saints, they are as a family or houſhold among themſelues. They hauehave a neere fellowſhip, they are neer brethren, they are fellow members of one body, they are knit togither by one ſpirit, they are called vnderunder one hope, they are made Chriſts by one faith, they are made one by one baptiſme, they hauehave one bread to feede vponupon, they hauehave one cup to drinke of, they hauehave one table to meet at, they hauehave one God that they worſhip, they hauehave one ſaluation that they aime at. This the Apoſtle expreſſeth at large. Ephe. 4. Support one another through louelove, ooEphe. 4, 2, 3.Eph 4:2Eph 4:3endeuouring to keep the vnity of the ſpirit in the bond of peace; There is one bodie, and one ſpirit, euen as ye are called in one hope of your vocation: There is one Lorde, one Faith, one Baptiſme, one God and Father of all, which is aboue all, and through all, and in you all. We are charged to hauehave a care of all mankinde, but as it is fit and conuenient, that they which are of the ſame family, ſhould be helpfull and beneficiall one to another, rather then to ſuch as are of another family, which are not ſo neerely ioyned vntounto them; ſo we muſt hauehave a care to doe good to all the ſons of men, but it is requiſite, that thoſe which are members of the ſame body, nay which are Sonnes and Daughters; Bretheren, and Siſters, hauing the ſame God for their Father, the ſame Church for their Mother, the ſame Chriſt for their elder Brother, which are begotten of the ſame immortall ſeede, nouriſhed with the ſame Milke, and gathered together in one hope, ſhould be beneficiall and bountifull one to another, rather then to thoſe that are forraigners and Strangers, not linked to them by the bond of Faith, nor ioyned with them in the bodie of Chriſt. Wherefore, the Apoſtle ſaith to the Phillippians, ppPhil. 2, 1, 2.Phil 2:1Phil 2:2If there bee any conſolation in Chriſt, if any comfort of LoueLove, if any fellowſhip of the Spirite, if any Compaſſion and MercieMercy, fulfill my ioy, that ye be like minded hauing the ſame LoueLove, being of one accord, and of one iudgement. He teacheth vsus to hauehave one minde and heart, he admoniſheth vsus to cleaue together, and to hold together. We ſee how thoſe of the Kingdome of darkneſſe and deſtruction, do couple and combine themſelues together againſt the Church and choſen Children of God; for doubtleſſe qqActs 4 27.Acts 4:27we may ſay as the Apoſtle did, Againſt thy Sonne Ieſus, whom thou haſt annointed, both Herod and Pontius Pilate, with the Gentles and the people of Iſraell, gathered themſelues together. And▪ as the Prophet ſpeaketh, rrPſal. 83, 5, 6.Ps 83:5Ps 83:6They hauehave conſulted together in heart, and hauehave made a league againſt thee, the Tabernacles of Edom, and the Iſmaelites, Moa…, and the Agarims; Gebal, and Amalech, the Philiſtims, and the inhabitants of Tyrus, &c. So is it in theſe dayes, the vngodly rabble of prophane perſons hauehave ioyned together, and make as it were a Conſpiracie againſt the godly: the prophane and Atheiſtes, the Papiſtes and Libertines ſet themſe…es againſt the faithfull of the Lande, and open their mouths againſt heaue…, they deuiſe all horrible and detaſtable ſlaunders to worke their confuſio…. Wee finde hard entertainment in the World, becauſe wee are choſen out of the World. Wee are hated of them, becauſe we are not Companions with them in euill. We are reuiled and ſlaundered of them, becauſe wee will …ot followe all exceſſe of ryot, to the ſlaunder of our profeſſion, and to the d…ſhonour of God. Wherefore, the Children of light ſhould company and conſort together, beeing the Sonnes of God, heyres of his Kingdome, members of Chriſt, Temples of the Holy-Ghoſt. The vnreaſonable Creat…res may condemne vsus. We ſee Cattle heard together, Sheepe flocke togeth…r, Fiſhes ſhole together, and Birds of a Feather will flye together: O what a ſ…me is it then for vsus, to make a rent and diuiſion in the bodye of p. 114Chriſt, by ſeperating our ſelues one from another in affection of heart, and practiſe of life! A true Chriſtian man or woman is like a Candle, that conſumeth it ſelfe to giuegive light to others. So muſt Gods people ſpend thoſe gifts which God hath giuen them for the benefit of their Brethren. This ſſWherein the communion of Saints ſtandeth.Communion which we are to yeeld to the Saints, ſtandeth in two things; not to ſpeak of the Communion that we hauehave with Chriſt our head, but one toward another. Fitſt, in affection; Secondly, in gifts. In mind and affections wee muſt be of one heart, to mourne with them that doo lament, and to reioyce with thoſe that God doth comfort. We ſee this to be in the natural members of our body, if one member do ſuffer, the reſt are pained; if one reioyce, the other are comforted. This dutie the Apoſtle remembreth vntounto vsus, ttRom. 12, 15, 16.Rom 12:15Rom 12:16Reioyce with them that reioyce, and weepe with them that weepe: be of like affection one toward another. So the writer to the Hebrewes moueth vsus uuHeb. 13, 3.Heb 13:3to Remember them that are in bonds, as though we were bound with them: and them that are in affliction, as if we were alſo afflicted in the body. If our ſelues were in priſon, we would hauehave a ſenſible feeling of our impriſonment, and wee would be readie to complaine of the want of the fruits of louelove in others toward vsus, if we were not viſited and comforted. Let vsus therefore practiſe that toward others, which wee would hauehave practiſed toward our ſelues. This muſt all true Chriſtians hauehave in minde, that they muſt hauehave tender harts and compaſſionate affections, putting on the bowels of merciemercy and commiſſeration▪ in regard of the miſeries that befall the Church in generall, or our Brethren in particular. Chriſt Ieſus is touched with a feeling of their miſeries, and accounteth them as done to himſelfe, as appeareth when he ſaid, xxActs 9, 4.Acts 9:4Saule, Saul, why perſecuteſt thou me? This reprooueth thoſe that weepe when the Church reioyceth, or reioyce when the Church weepeth. The Prophet Amos complaineth of this deadneſſe of hart in his dayes, yyAmos 6, 6.Amos 6:6The people drank wine in bowls, they annointed themſelues with the chiefe oyntments, they ſtretched themſelues vponupon Beds of Iuory, but no man was ſorry for the affliction of Ioſeph. If we be not touched with a ſight & ſence of the Churches miſeries, it is a plaine argument that we are dead members, not liuing; rotten members, not ſound; ſenceleſſe members, not feeling. The ſecond part of the Communion of the Saints, ſtandeth in the communication of gifts. The gifts of God to be imparted to our Brethren, are of two ſorts. For, as we conſiſt of two parts, the ſoule and the body, ſo the gifts are of two kinds, Spirituall graces, and temporall Bleſsings. Wee muſt beſtow vponupon them ſpirituall gifts, procuring their good, by example, exhortation, comfort, prayer, reproofe. We are zzHeb. 3, 13. Gal. 6, 1.Heb 3:13Gal 6:1willed to exhort one another, while it is called to day: wee are admoniſhed, when any man is fallen by occaſion into any fault, as ſpiritual men to reſtore ſuch a one with meekneſſe, conſidering out ſelues, leaſt we alſo be tempted. Touching temporal bleſſings, we muſt be ready & content to beſtow ſuch goods as God hath beſtowed vponupon vsus, for the good of our fellow-members. If we hauehave this worlds good, we muſt not hide our compaſſion from them, for then wee cannot aſſure our ſelues that the louelove of God dwelleth in vsus.

Vſe 2.Secondly, ſeeing we are charged to prouide for the goodly poore, and not to ſee them want, it teacheth that we are all the Lordes Stewards, to diſpenſe and diſpoſe his bleſſings to others. We holde all that we hauehave of him, and we hold all at his will, and during his pleaſure: hee may thruſt vsus out of our houſes when he liſteth. For properly we are not Lordes, but Tenants▪ not Owners, but Stewards; not Poſſeſſors, but Borrowers; and whatſoeuer we enioy, it is not ours onelyonly, but ours, and the poores; they hauehave their ſhare and portion with vsus. A Chriſtian man, though hee bee the freeſt man vponupon the earth, yet hee is a Seruant to all, eſpecially to the Church of God. A Chriſtian man, is only a Free-man; for he hath Chriſtian liberty belonging …o him, aaIohn 8. 36.John 8:36And he whom Christ maketh free, he is free indeed. He is freed bbRom. 8, 1. Col. 2, 16, 20. Rom. 6, 14.Rom 8:1Col 2:16Col 2:20Rom 6:14from …he p. 115curſe of the Law, from the bond of perfect righteouſneſſe, from the burden of Ceremonies, from the bondage of ſinne. He hath a freedome in the voluntary ccLuke 1, 74.Luke 1:74worſhip and ſeruice of God, in the ddTit 1, 15.Titus 1:15free vſe of al the Creatures of God, to come to the throne of grace, eeRom 5, 2. Ephe 3, 12.Rom 5:2Eph 3:12with aſſurance to be heard for Chriſts ſake, and to enter into the Kingdome of glory after this life. On the other ſide, a wicked man is the greateſt ſlaue and bondman that can be. He is in bondage vnderunder ſinne. He is ſubiect to all puniſhments temporall and eternall. He is in bondage vnderunder the Deuill, ff2. Tim 2, 26.2 Tim 2:26who keepeth all impenitent ſinners in his ſnares to do his his will. He is in bondage vnderunder the wrath of God. But to let this paſſe, howſoeuer the faithfull are free men, yet they are not onelyonly the ſeruants of God, but the ſeruants of men, eſpecially of the poore, but moſt eſpecially of the godly. We are not to ſeeke our owne thinges, but to referre the labours of our calling, and the bleſſing of God vponupon our labours to the common good of the Church whereof we are members.

This condemneth two ſorts of men. Firſt ſuch as ſeeke for nothing but to ſettle themſelues and maintaine their owne eſtates, to enrich themſelues that they may liue in eaſe and wealth, like the rich man mentioned in the Goſpel: theſe make no conſcience of ſwearing, forſwearing, lying, diſſembling, oppreſſing, and ſuch like vnfruitfull workes of the fleſh. Th…ſe men may alleadge and pleade for themſelues what they will, but in truth they neuer yet knew what the Communion of Saintes meaneth. The Apoſtle giueth this precept to all the Church, ggPhil 2. 4. Gal. 6. 2.Phil 2:4Gal 6:2Looke not eueryevery man on his owne thinges, but eueryevery man alſo on the thinges of other men. And in another place, Beare yee one an others burden, and ſo fulfill the Law of Chriſt. So the Apoſtle Iames teacheth hhIam. 4. 3.Jas 4:3that we often aske, and receiue not, becauſe we aske amiſſe, that we might conſume the ſame vponupon our pleaſures. Secondly, it reproueth ſuch as waſt and conſume the good creatures of God in riotouſnes, in drunkennes, and in all exceſſe, and when they are in brotherly louelove and Chriſtian compaſſion admoniſhed, do by and by anſwere, what hauehave you to do with my ſpending? I ſpend nothing but mine owne, I ſpend none of yours. Yes, thou ſpendeſt that which is thy wiues, thy Childrens, thy families, euen that which is Gods, for which thou ſhalt giuegive an account at the great and dreadfull day of iudgement. For when Chriſt ſhall come with thouſands of his Angels to make an end of all thinges, and ſay vntounto thee, iiLuke. 16, 2Luke 16:2Come, giuegive an account of thy Stewardſhip for thou maieſt be no longer Steward: wilt thou anſwere to the Iudge of all the world, and to Chriſt that ſhall ſit vponupon the Throne, thou haſt waſted none of his goodes, and abuſed none of his Creatures? Thine owne heart, and thine owne conſcience, as a thouſand witneſſes, will giuegive in euidence againſt thee, that thou haſt taught thy tongue to lie. They hauehave forgotten they are the Lords Stewards, and ſhall giuegive an account to him as certainly of the beſtowing of their ſubſtance, as themſelues take an account of their ſeruants, of that portion of their goods which they hauehave committed vntounto them.

Vſe 3.Laſtly, ſeeing we are debters to all men, but ſpecially to the faithfull, it reproueth ſuch as ſhew the chiefeſt fruite of their louelove and charity vponupon the vngodly and prophane, whom it were many times more charity to ſee puniſhed then releeued, and corrected then maintained. Many there are among vsus that hauehave no care or compaſſion of the poore Saintes, though they ſee their wants and neceſſities, yet they can ſhut their eyes and paſſe by them kkLuke. 10. 31. 32.Luke 10:31Luke 10:32as the Prieſt and Leuite did, by him that was robbed by Theeues and lay halfe dead of his woundes. But they will oftentimes be bountifull, and ſhew their beneuolence vponupon ſuch, as a great deale worſe deſerue it. We ſee that our collections and diſtributions are made many times amiſſe, and ſuch as are moſt prophane, are beſt prouided for. Such as are idle Drones, beaſtly Drunkards, filthy Harlots, and their graceleſſe baſtardes, are more regarded p. 116and reſpected, and hauehave better experience of our Almes then ſuch poore as are godly minded, heires by grace, Saintes by calling, and ſonnes by faith. This is an inuerting and ouerturning of the order that God hath ſet and ſetled to remaine among vsus, for this is his ordinance which he hath left with vsus, llGal. 6. 10.Gal 6:10While we hauehave time, let vsus do good vntounto all men, but ſpecially to them that are of the houſhold of Faith. So the Apoſtle praieth for the Theſſalonians, that the Lord would encreaſe them and make them abound in LoueLove one toward another and toward all men. Firſt it muſt extend to ſuch as are members of the Church, and afterward to all others. 1. Theſ. 3. 12. Loe heere is an Ordinance of God perpetually and inuiolably to be kept, as a Law of the Medes and Perſians which could not be altered: we muſt do good to the diſtreſſed Saintes and poore ſeruants of God before others and more then to others. God indeed is good to all, mmPſal. 125. 9.Ps 125:9and his mercy is ouer all his workes, but in a ſpeciall ſort he nnPſal. 73. 1.Ps 73:1is good to Iſraell, and gratious to them that are pure of heart. He ſaueth man and beaſt in body, but he ſaueth the ſoules of his elect for euer: He doth not onelyonly preſerue them temporally, but he will glorify them eternally. From hence ſuch as are poore and hauehave godlines laid vp in their hearts muſt learne, to beare the heauy burden of pouerty with patience, ſeeing that howſoeuer they are neglected of men in the daily miniſtration, yet they are highly reſpected of God, and he vouchſafeth to leaue ſpeciall direction for them aboue others, to be ſuſtained. The greater our pouerty is, the greater ſhould be our piety: that the more miſerable we ſeeme to the world, the more honourable we may be in the ſight of God and of all good men. True godlines will ſweeten the bitternes of the Croſſe, which hath the promiſes of this life and of that which is to come. But a poore eſtate ioyned with a prophane life, and extreame neceſſity accompanied with extreame iniquity and impiety, is a double miſery, a double wretchedneſſe, a double vnhappines. Let this therefore comfort vsus, and temper the greatnes of our affliction, ſeeing God doth care for vsus aboue all his Creatures; yea, before the reſt of mankind, charging thoſe that are rich in this world to make a difference betweene man and man, betweene perſon and perſon, betweene poore and poore, euen ſuch a difference as he himſelfe hath made, who preferreth the ſheepe of his owne Paſture before Goates; the Sonnes and Daughters of his owne familie, before baſtards; the heires of his Kingdome before Aliens and ſtrangers; the veſſels of honour, before the veſſels of diſhonour. As for the poore that are wicked, vngodly, leud, and prophane, ſo long as they liue in their wickedneſſe, vngodlines, leudneſſe, and prophaneneſſe, they are no parts of Gods family, they are baſtards, not ſonnes; they are members of the Deuill, not members of Chriſt; they are cages of vncleane Birdes, not Temples of the holy Ghoſt; they are as dung and droſſe of the earth, not ſiluer and Gold for the Lords houſe. Seeing therefore God doth caſt them downe into the ſecond ranke, let not vsus aduance them aboue their place. God is the God of order, not of confuſion: and if we be of God, let vsus eſtabliſh among vsus the order that he hath planted. Let vsus iudge with righteous iudgment, and lay all partiality aſide. Let vsus not reſpect the poore becauſe they are our friends, but becauſe they are the freinds of God. Let vsus not ſee to thoſe that are neerely alied to vsus, but to thoſe that are of the kindred of Chriſt, which heare ooMat. 12, 50. Luke 11, 28.Matt 12:50Luke 11:28his word and keepe it, who are his Mother, Siſter, and brother. Heereby they ſhall be encouraged in well doing, and we ſhall by our godly care of them, prouoke them to greater zeale, and to a conſtant continuance in their profeſſion. Wherefore let this be the rule to guide and gouerne vsus: Such are to be vſed beſt which are indeed beſt, let them hauehave moſt releefe of the body, that hauehave moſt grace and godlines in the heart. Godlines giueth the preheminence, and vngodlines bringeth reproach and ſetteth a note of infamy vponupon his face that is defiled with it. True it is, others muſt p. 117hauehave their portion and proportion: but it muſt be ſo rated, that they be in the firſt place▪ prouided for, that are moſt religious in heart, and painefull in their callings, and thankfull to their weldoers. For where true Religion hath taken place, it will make them diligent in their buſines, and ſeruiceable to thoſe of whom they hauehave receiued good thinges. As for thoſe that are idle, and vnthankefull, they neuer taſted of ſound Religion, and do nothing elſe but abuſe their profeſſion. Thus much of the perſons to whom we muſt do good; that is, eſpecially to the faithfull.

[Toward the Saintes.] The faithful are heere called by the name and title of Saints. By this word are all ſuch called as are the true members of Chriſt-Ieſus, whether they be liuing, or dead; in this life, or out of this life. But in this place onelyonly ſuch are meant, as liue vnderunder the couenant of grace, and fight the Lords battels againſt Sinne, the World, and the Deuill. Now they ppWhy the Godly are called Saintes.are called Saintes, or holy, for theſe cauſes: Firſt, becauſe they are ſeparated by the mercies of God, from the filthineſſe and damnable condition of this world: they are gathered into a Church, and ſet apart for the pure ſeruice of God. Secondly, becauſe they are purged and cleanſed from their ſinnes, by the precious bloud of Chriſt. Thirdly, becauſe they expreſſe the fruite heereof in holines and righteouſneſſe, they are altered and changed from that which they were by nature, they are regenerate and created anew, they are renewed in their willes, affections, purpoſes, and practiſes. This is contray to prophaneneſſe. Doctrine 9. Such as truely belong to Chriſt are Saintes.We learne from this title giuen to the faithfull, that they which truely belong to Chriſt are Saintes; that is, are ſanctified, cleanſed, and purged from their ſinnes and iniquities by the bloud of Chriſt, are deliuered from the ſlauery and bondage of ſinne, and are enabled by the grace of God in ſome meaſure to ſerue him in holines and righteouſneſſe all the daies of their life. In this reſpect the Iſralites, when God had choſen them out of the world to be his people and ſeruants, aaExod 19. 6. 1 Pet 2, 9.Exod 19:61 Pet 2:9are called a royall Prieſthood, and an holy Nation. This name of Saints is vſuall and common with the Apoſtle Paule in all his Epiſtles. In the Epiſtle to the Romanes he writeth to all Rome beloued of God, bbRom 1, 7. Acts 9, 41.Rom 1:7Acts 9:41called to be Saints. So he writeth to the Church of God which is at Corinth, to them that are cc1. Cor 1, 2. and 14, 33.1 Cor 1:21 Cor 14:33ſanctified in Chriſt Ieſus, Saintes by calling, with all that call on the name of our Lord Ieſus Chriſt in eueryevery place: and afterward he ſaith, God is not the author of confuſion; but of peace, as we ſee in all the Churches of the Saintes. So he ſheweth in the Epiſtle to the Epheſians, ddEphe 3, 8. and 5, 3.Eph 3:8Eph 5:3that to him the leaſt of all Saintes, this grace was giuen, that he ſhould preach among the Gentiles the vnſearchable riches of Chriſt. The Prophet Dauid alſo ſaith, eePſal 85, 8.Ps 85:8I will hearken what the Lord God will ſay, he will ſpeake peace vntounto his people, and to his Saintes, that they turne not againe to folly. All theſe places do plainely proue, that they which beleeue in Chriſt and belong to him, truely may be called Saintes and holy men.

Reaſon 1.The reaſons are theſe. Firſt, becauſe they are there-vntounto called and choſen in Chriſt, they are thereunto iuſtified and redeemed by Chriſt. For we are choſen before the foundations of the world to be holy, ffEphe 1, 4.Eph 1:4He hath choſen vsus in him, that we ſhould be holy and without blame before him in louelove. It is the end of our calling, as the Apoſtle teaeheth 1. Theſ. 4. This is the will of God, euen your ſanctification, and that ye ſhould abſtaine from fornication, &c. for gg1. Theſ 4, 3, 7.1 Thess 4:31 Thess 4:7God hath not called vsus vntounto vncleanneſſe, but vntounto holines. It is the end of our redemption, as Zachary ſheweth, that the Lord God of Iſraell hath viſietd and redeemed his people, hhLuke 1, 68, 74, 75.Luke 1:68Luke 1:74Luke 1:75that we being deliuered out of the hands of our enemies ſhould ſerue him without feare al the daies of our life, in holines & righteouſnes befort him. Seeing therefore God hath called vsus with an holy calling, and appointed vsus to be Saintes, by his decree of our election, by the efficacy of our calling, by the vertue of our Iuſtification, and by the power of our redemptiō, it followeth, that all the faithfull may worthily chalenge the name of Saints.

p. 118Reaſon 2.Secondly, the ſeruants of God muſt be Saintes, to the end there may be a conformity and likeneſſe vntounto him that hath had mercy vponupon vsus. It is requiſite that there ſhould be a reſemblance betweene God and his people. God is holy, it is one of his names, he is called the holy one. Chriſt is holy, and he is called the holy one of God. Seeing therefore God is holy that hath called vsus, it followeth that holineſſe belongeth vntounto vsus. The ſonne beareth the Image of his father, and thereby is eaſily knowne whoſe ſonne he is. If we be the ſonnes of God, we muſt expreſſe his Image in holines and true righteouſnes. This is it which Moſes declareth and repeateth Leuit. 11. iiLeuit 11. 44.Lev 11:44I am the Lord your God, be ſanctified therefore, and be holy, for I am holy, and defile not your ſelues with any creeping thing that creepeth vponupon the earth. Heereunto accordeth the ſaying of the Apoſtle Peter, kk1 Pet 1. 14. 15.1 Pet 1:141 Pet 1:15As obedient Children faſhion not your ſelues vntounto the former luſtes of your ignorance, but as he which hath called you is holy, ſo be ye holy in all manner of conuerſation, becauſe it is written, be ye holy, for I am holy. If then he that is the God of all the Saintes be holy, if it be one of his eſſentiall attributes, ſo that he can no more ceaſe to be holy then he can ceaſe to be God, the Saintes themſelues muſt be Saintes, not onelyonly in name, but in deed, they muſt be tranſformd into a likenes of him, they muſt ſhew the fruites of holines, and be partakers of the diuine nature, in that they flee the corruption which is in the world through luſt.

Reaſon 3.Thirdly, the faithfull are called by the name of Saintes, that there might be a difference betweene that which we hauehave of our ſelues, and that which wee receiue from God; betweene the old man, and the new man; betweene our firſt birth, and our ſecond birth: betweene nature, and grace. No man is a Saint by nature, we hauehave not holines from our ſelues, but we are ſtrangers to it, and that is a ſtranger to vsus; nay, we are enemies to holines who louelove nothing elſe but prophaneneſſe, and deſire to be any thing elſe then to be Saintes and holy. The Apoſtle putting vsus in mind of our firſt birth, that we might ſo much the more magnify the grace of God, which is marueilous and glorious in his Saintes, ſaith, llEphe 2. 12. 13.Eph 2:12Eph 2:13Remember that ye being in times paſt Gentiles in the fleſh, and called vncircumciſion of them which were called Circumciſion in the fleſh, made with handes, that ye were at that time without Chriſt, and were Alians from the common wealth of Iſraell, and were ſtrangers from the Couenants of peomiſe, and had no hope, and were without God in the world; but now in Chriſt Ieſus, ye which once were farre off, are made neere by the bloud of Chriſt. And to the ſame purpoſe he ſpeaketh in the Epiſtle to the Coloſſians, mmCol 1. 21. 22.Col 1:21Col 1:22You which were in times paſt ſtrangers and enemies, hath he now reconciled in that body of his fleſh through death, to make you holy and vnblameable, and without fault in his ſight. Seeing then, that we are called to holines, ſeeing we muſt as Children reſemble our father, and ſeeing God will hauehave a difference betweene our naturall condition and the eſtate wherein we ſtand by grace; we may conclude, that all ſuch as are in the number of true beleeuers, are alſo Regiſtred in the number of true Saintes, ſanctified inwardly by the ſpirit of God.

Ʋſe 1.Let vsus now make vſe and application of this Doctrine vntounto our ſelues. Firſt, wee ſee plainely heereby, that there are Saintes vponupon the earth; that is, men and woemen regenerate and ſanctified. The prophet Dauid ſaith, nnPſal 16. 3.Ps 16:3All my delight is in the Saintes that are vponupon the earth, whereby it appeareth, that there are two ſorts of Saintes, one in heauen, the other on the earth: one ſort is the ſpirits of iuſt and perfect men, the other ſuch as are clothed with fleſh, who hauehave a righteouſnes begun in them but are yet farre from perfection: ſome that hauehave already receiued their Crownes, that are already glorified, not hauing ſpot or wrinkle or any ſuch thing; others that are yet in warfare againſt ſinne, the world, and the deuill, and carry about with them the remnants of naturall corruption. Therefore we profeſſe to p. 119beleeue in the Articles of our Faith, the Cōmunion of Saints. So the Apoſtle ſaith, oo1 Cor. 6, 1, 2, 11.1 Cor 6:11 Cor 6:21 Cor 6:11Dare any of you hauing buſineſſe againſt another, be iudged vnderunder the vniuſt, and not vnderunder the Saints. Do ye not know that the Saints ſhall iudge the world? And afterward, Such were ſome of you, but ye are waſhed, but ye are ſanctified, but ye are iuſtified in the name of the Lord Ieſus, and by the Spirit of our God. This ſerueth to reprooue all thoſe, which in ſcorne and deriſion, mock the ſeruants of God, and vpbraide them with their profeſſion, ſaying; O you are a Saint, you are of the little flocke, you are an holy man; A yong Saint, an old deuil. Thus is Religion made a Prouerbe and common by-word, and thus are men come to ſit downe in the ſeate of Scorners: but heare this, O ye contemners of God! and know, that whoſoeuer is not holye, is prophane; he that is not pure, is impure; he that is not a Saint of God, is a bond-ſlaue of the Deuill: there is no meane betweene the one and the other. He that is not of the little flocke of Sheepe, is of the great Heard of Goats, and of the multitude of vnbeleeuers that ſhall be condemned. He that entreth not in at the ſtraite gate that leadeth to life, walketh in the broad way, and entereth at the wide gate that leadeth to deſtruction. He that is not a Saint before hee dieth, is a Deuill incarnate before his death. This is that which our Sauiour ſpeaketh concerning Iudas, ppIohn 6, 70.John 6:70HaueHave I not choſen twelue, and one of you is a Deuill? Now he ſpake of Iudas Iſcariot, the ſonne of Simon, for he it was that ſhould betray him. This Iudas was not a Saint, and he is pronounced to be a Deuill. Now chooſe whether thou wilt be a Saint, or be accounted a Iudas, a Deuill, a member of the deuill. For, he that is not in ſome ſort changed, renewed, regenerated, and ſanctified in the inner man, ſhall neuer ſee life. If we begin not the way to ſaluation in this world, we ſhall neuer be receiued into glory in the world to come. This is the Doctrine which Chriſt preacheth to Nichodemus, qqIohn 3, 5.John 3:5Verily, verily. I ſay vntounto thee, except that a man be borne of water, and of the Spirit, he cannot enter into the Kingdome of God. So the Apoſtle ſaith, rrRo. 8, 13, 14Rom 8:13Rom 8:14If ye liue after the fleſh, ye ſhall die; but if ye mortifie the deeds of the body by the ſpirit, ye ſhal liue: for as many as are led by the ſpirit of God, they are the ſonnes of God. And in another place, ſſ2 Cor. 5, 15.2 Cor 5:15Thus we iudge, that if one be dead, and he died for all, that they which liue ſhould not henceforth liue vntounto themſelues, but vntounto him which died for them, and roſe againe. Sanctification goeth alwayes before glorification. Euerie one would be glorified, but eueryevery one wil not be ſanctified: euerie one would liue with God, but eueryevery one will not dye to ſinne: eueryevery one would receiue the victory, but eueryevery one will not fight the battel. But let vsus not be deceiued, God is not mocked. If we would attaine to ſaluation, we muſt firſt hauehave ſanctification, we muſt be Saints in this life; if we look to be Saints in glory heerafter; we muſt be Saints vponupon the earth, if we would be Saints in heauen; wee muſt firſt make a beginning, before we can come to the ending. We muſt take paines, wee muſt labour hard, and ſweate much, before we can come to our iourneyes end.

Let vsus therefore take heed we do not make a mocke of the Saints, leaſt we mocke at our owne ſanctification, and conſequently neglect, nay deſpiſe our owne ſaluation. If we make any account of holineſſe of life, let vsus not caſt it out as a reproch, to bee holy. Let vsus conſider, that this is the will of God, euen our ſanctification; it is not therefore his will that wee ſhould delight in prophaneſſe, and vngodlineſſe. And as for thoſe that are ſcorned and abuſed, or rather not they, indeede, or their perſons flouted and contemned, but their Faith, their Religion, their Sanctification: let them not hang downe their heads, and be diſcouraged, but walke boldly through good report and euill report, and be ſo farre from ſhrinking back for theſe taunts & reuilings, that rather we ſhould prepare our ſelues for an harder battell, & an hotter encounter. We hauehave not yet reſiſted vntounto blood. Remember what our Lorde and Maiſter hath endured, the reproach of the world, the ſlaunders of the vngodly, p. 120the mockings of the malicious, the ſhame of the croſſe, and what not. We muſt not looke to fare better then he, we muſt not thinke to be entertained otherwiſe then he was. If this be the worſt that they can ſay by vsus, if this be the greateſt fault they can report of vsus, that we are Saintes and holy perſons, let vsus not be diſcomforted, but rather comforted heerein, that God is glorified in vsus, his name is honoured, and the mouth of Iniquity is ſtopped, hauing nothing to detect vsus off, nothing to obiect againſt vsus. The enemies of Daniell, howſoeuer they watched all occaſions and ſought all opportunities to betray him and deſtroy him, yet the greateſt crime they had to charge him withall, ttDan 6. 11. and 3. 12.Dan 6:11Dan 3:12was, that he prayed to his God three times a day, and made ſupplication vntounto him. The Caldeans had no other fault to charge the Iewes to hauehave committed, then that they would not bow downe vntounto an Idol. If they could hauehave found any other matter to accuſe them of, as Malefactors, their malice was ſo great to their profeſſion and to their perſons, for their profeſſions ſake, that they would not hauehave ſpared and held their peace. But this was the glory of theſe ſeruants of God, that they ſuffered not for their ſinnes and deſeruings, but for their faith, and a good conſcience. This was it wherin the Church and faithfull comforted themſelues, Pſal. 44. If we hauehave uuPſal 44. 20, 21, 22.Ps 44:20Ps 44:21Ps 44:22forgotten the name of our God, and holden vp our handes to a ſtrange God, ſhall not God ſearch this out? For he knoweth the ſecrets of the heart: Surely for thy ſake are we ſlaine continually, and are counted as ſheepe for the ſlaughter. This is that place which the Apoſtle alludeth vntounto Rom. 8. Whereby he comforteth the people of God in their afflictions: whereby we ſee, what is the portion and condition of the Saintes in this life: they are ſheepe, not wolues; they are afflicted, they doe not afflict; they are killed, they do not kill: they are killed not becauſe they hauehave forſaken and renounced God, but becauſe they would not forſake him and renounce him: They are ſlaine not for their owne ſinne, but becauſe they would not commit ſinne againſt God. If this be our caſe and condition, that we are reproached for our righteouſneſſe and religion, and if we xx1 Pet 4, 13. 14.1 Pet 4:131 Pet 4:14be railed vponupon for the name of Chriſt, we hauehave cauſe to reioyce, in aſmuch as we are partakers of his ſufferinges and ſhall be partakers of his glory; yea, bleſſed are we, for the ſpirit of glory and of God reſteth vponupon vsus, which on their part is euill ſpoken off, but on our part is glorified. Let vsus comfort our ſelues and our bretheren with theſe thinges.

Vſe 2.Secondly, ſeeing all the faithfull liuing in the world are Saintes, this ſerueth to conuince the Church of Rome, who appropriate the word Saintes to thoſe that are dead, and honour none with this title that liue vponupon the earth, but ſuch as are departed out of this life, and being famous for miracles, are Canonized by the Pope, whom they account as a God vponupon the earth. Hence it is, that they adde farther, that our Church cannot be an holy Church, becauſe there was neuer yet any Saint or holy man of it, approued to be ſuch by miracle or any other euident token. They renounce our Church, becauſe it is no holy Church, and they conclude it is not holy, becauſe we hauehave no Saints that are in it or euer were of it. Firſt, lct vsus ſpeake of our Saintes, and then ſomewhat touching their Saintes, whereof they boaſt ſo much, and in whom they glory ſo greatly. Touching the former, the Prophets, Apoſtles, and holy men of the firſt Churches, were profeſſors of the ſame faith that wee beleeue, as appeareth by the Scriptures, by which we offer to be tried in al controuerſies; but our Aduerſaries will not deny theſe to be Saintes, and ſuch Saintes as hauehave beene approued by miracles. Againe, we hauehave in our Churches true beleeuers, iuſtified by the bloud of Chriſt, and ſanctified by the ſpirit of God, and therefore are Saintes by calling, as we hauehave ſhewed before. We hauehave the fruites of ſanctification, as neceſſary effects of a liuing faith, we profit daily in repentance from dead workes, we labour more and more for yyCol 2, 2. 5. Rom 8, 16.Col 2:2Col 2:5Rom 8:16the full aſſurance of vnderſtanding and ſtedfaſt faith in Chriſt, for our redemption. p. 121But ſuch as liue in ſin, and walk in the fleſh, hauehave not the ſpirit of Chriſt, they are not of our church, they are no true Saints; they may bee among vsus, but they are not of vsus. As for the popiſh Saints which are found in their Golden Legend (ſo called) and ſtand in redde letters in their Kalenders, it is no maruell if we do not account of them, when aaCaiet. tract. de concept. & de indulgent.many among themſelues doo ſeeme not much to reſpect them; and affirme, that the Saints canonized may be no Saints, and the myracles whereupon it is grounded, no myracles. And becauſe the Church of Rome ſpeaking of Saints doo alwayes meane ſuch as are in the Popes Kalender, and of his canonization (who is now helde to be the onelyonly Saint-maker vponupon the earth) and propound ſuch to the people, to the honoured and worſhipped, let vsus conſider a little what thoſe Saints are, & whom they adore and call vponupon. Our Sauiour Chriſt accuſeth and reproueth be Samaritans, bbIohn 4.John 4Becauſe they worſhipped the thing which they knew not: a worſhip they performed, but they knew not what. But this falleth flatly and fully vponupon the papiſts heads, for they worſhip many fictions for Saints, & ſhadows for men; whereas there were neuer any ſuch that liued vponupon the earth. It were eaſie to alledge ſundry of this ſtampe, but a fewe ſhall ſerue and ſuffice inſted of many. Saint George is worſhipped among the Papiſts, as a renowned Saint, but ſuch a Saint as they report and receiue this George to be, was neuer extant in the world, who is ſaide to hauehave killed a Dragon, that was ſo big, that foure yoake of Oxen could hardly draw him out of the City, which ccBaron. notat. in Martyr Roman. Aprilis. 23ſundry of their owne writers eſteeme little better then a fable. Secondly, S. Christopher is ſolemnly adored by the Church of Rome, who is reported of ſome to be a man of twelue foot long, and of other to be twelue cubits high: this is he that went vp and downe to ſeeke the Deuill to ſerue him; for he ſaid, I go to ſeek my Lord the Deuill to ſerue him. If this were a Saint, hee was one of the Deuilles Saints, whom he ſerued, and called him Lord, and not one of Gods Saints. The like we might ſay of S. Catherine, and infinit other, whome falſhood hath forged and deuiſed, and ſuperſtition noriſhed and retained. Moreouer, their Legends of Saints are ſo full of fables and fooleries, that they doe not onelyonly ſet them downe for Martyrs, which neuer had being in the worlde, but they adore deuoutly for Saints and Martirs, thoſe which (by the confeſſion of their wiſeſt writers) were pagans & Iewes, traitors & hereticks, men of a wicked life, & of a doubtful faith: what was the ſoldier I pray you, that pierced the ſide of chriſt, but an Infidel? for otherwiſe he would neuer hauehave thruſt his ſpeare ſo ſpightfully, and offred that villany and violence to the body of our bleſſed ſauiour; yea, it may probably appeare & be gathered out of the ſcripture, ddReuel 1, 7.Rev 1:7that hee was not only a curſed vnbeleeuer, but a damned wretch & reprobate: and no approued hiſtory maketh mention of his calling and conuerſion, yet the blinde ignorant papiſts do worſhip this ſouldier as a Saint, vnderunder the name of Longinus, what is this but to make Pagans and Infidels Saints; yea, when ſo manie dead mens bones and blood, their reliques and aſhes, are worſhipped in eueryevery coaſt and corner where popery raigneth; what aſſurance can any man hauehave, that he doth not worſhip the bones & bodies of pagans & heathens? Gamaliell mentioned in the Acts, was an incredulous Iew, & a right Phariſee, eeActs 5, 39.Acts 5:39as apeareth by the counſel which he gaue to the Iewes in the Counſel, fit for a Politician, vnfit for a Chriſtian; ſhewing rather a wily & witty head, then a religious hart, & if he had beleeued in Chriſt, he wold not hauehave feared to confeſſe his name; yet hath he a place among the Romiſh Saints, and reuerently are his relicks eſteemed of them. How many of their ffAnſelme, Becket, More, Fiſher, Campian, Sherwin, &c.Engliſh Martirs were diuelliſh traitors, odious, perfidious, diſloyall, ſeditious, rebellious, vnfaithful to their Prince, & enimies to their country? Some endeuoured to ſtir vp forrain Princes againſt their Soueraigne Lord, which no man can deny to bee an act of treaſon. Some went about to ſtirre vp the Kinges Subiects to rebellion, and ſtood at open defiance, and at the ſwords point with the Prince. Others, hauehave p. 122bin ſlaine in the field in the midſt of the rebellion which themſelues raiſed, & among the rebels which themſelues armed. Others were executed as notorious Traitors, for maintaining the Popes Buls of depoſing princes, and would by no meanes condemn them; none of them would promiſe to ioyn with the Princeſſe ſide, and take her part, if the Pope ſhould ſend an army againſt hir, to depoſe her perſon, to ſpoile her ſubiects, & to inuade hir country. Of this ſort heere ſet downe, thus qualified and ſanctified, are Becket, More, Fiſher Forest, Sanders, Campian, Sherwin, Parry, Ballard, Babington, Someruil, and ſuch like; who are canonized by the Pope, and agnized for Saints by the Papiſtes: they pray vntounto them, and keep their bones and rags for holy reliques, and worſhip them, whereby it apeareth, that they put thoſe in the Popes kalender, as rubricated Martirs, and imagine them to be Saints in heauen, who by al likelyhood are tormented & damned with the deuils in hel. The time will not ſuffer vsus to make a Catalogue of theſe their Saints, but this may ſuffice to ſhewe, that the Papiſts honour diuers Saints, which neuer liued in the world, but are meerely fanſied and fondly imagined: others, that are doubtful, & not certainly known to be ſuch as they are reported: others likewiſe, that were pagans in ſuperſtition, Iewes in religion, Hereticks in profeſſion, traiotrs in practiſe, and wicked men in their conuerſation; of whoſe damnation in hel there is more certainty, then either of their faith in earth, or ſaluation in heauen. And thus wee will leaue them, their Saints, and their Saint-maker.

Ʋſe 3.Thirdly ſeeing all they that belong to Chriſt are Saints, it belongeth to eueryevery man to try the aſſurance of his ſaluation, by the fruits of his ſanctification. For heerby we may aſſure our ſelus that we are in the communion of ſaints if we lead a ſanctified life. If we hauehave our conuerſation in holineſſe, wee ſhall hauehave in the end euerlaſting life. The Apoſtle teaching that the foundation of God abideth ſure, ſo that the Lord knoweth who are his, ſheweth how wee ſhal know that we are the Lords, euen eueryevery one for his owne aſſurance gg2 Tim. 2, 19.2 Tim 2:19muſt depart from iniquity. Heereunto commeth the ſaying of Iohn in his firſt Epiſtle, hh1 Ioh. 1, 6, 7.1 John 1:61 John 1:7If we ſay we hauehave fellowſhip with him, and walke in darkneſſe, we lie & do not truely: but if we walke in the light as he is in the light, wee hauehave fellowſhip one with another, and the blood of Ieſus Chriſt his ſonne clenſeth vsus from all ſinne. And Paul writing to the Romaines ſaith, iiRom. 8, 10.Rom 8:10If Chriſt bee in you, the body is dead becauſe of ſin, but the ſpirit is life for righteouſneſſe ſake. We glory in the names of Chriſtians, we would be accounted Chriſts, we take vponupon vsus the Title of Saints, and yet we are not carefull to bring foorth the fruits of Chriſtians, and to lead a ſanctified life. All Trees in the beginning, when the world was created, were made fruitfull, nothing was barren, nothing fruitleſſe. If we be the Garden of God, we muſt be rrees of righteouſneſſe, kkPſal. 92, 13.Ps 92:13and beare much fruite euen in our old age. Many that are barren in bearing good fruit, are too fruitful in bringing forth the vnſauoury fruits of the fleſh, which the Apoſtle nameth, Gal. 5. who may iuſtly feare the curſe that God llLuke 13, 7.Luke 13:7laid vponupon the Figtree, and eueryevery day look to be hewne downe and caſt into the fire. It is not enough for vsus to bee fruitful, but we muſt labour to be more fruitfull. It is not enough to bee holy, but we muſt be more holy. It is not enough to be Saints, but we muſt encreaſe in ſanctification. This the Prophet ſheweth in the Pſalme, mmPſal. 92, 12.Ps 92:12The righteous ſhall flouriſh like a Palme tree, and ſhall grow like a Cedar in Lebanon: Such as be planted in the houſe of the Lord, ſhall floriſh in the Courts of our God: they ſhall ſtil bring forth fruit in their age, they ſhall be fat and flouriſhing.

Where we ſee, that Gods Children are neuer void of the fruits of faith, but hauehave them in them to their endleſſe comfort. Other Trees oftentimes fall to degenerate and grow out of kinde; and if they do holde out, yet age maketh them decay and dye, albeit you digge, and dung, and water them neuer ſo much, it cannot keepe them from waſting and withering; it is not ſo with the faithfull, which are planted in his Church, as it were in his Garden, euen p. 123in their old age they bring forth abundance and ſtore of fruit, albeit they bee neuer ſold, yet they ſhall neuer be barren but yeeld a plentiful increaſe, being continually watered by the working of the ſpirit. To this purpoſe Chriſt ſpeaketh in the Goſpell, mmIohn 15. 1, 2John 15:1John 15:2I am the true Vine, and my Father is t…e Husbandman, eueryevery branch that beareth no fruite in me, hee taketh away; and eueryevery one that beareth fruit, he purgeth it, that it may bring forth more fruite. And in the Reuelation of Iohn he ſaith, nnReuel. 22, 11Rev 22:11He that is vniuſt, let him be vniuſt ſtill; and hee that is filthy, let him be filthy ſtill; he that is righteous, let him be righteous ſtill; and he that is holy, let him be holy ſtill. On the other ſide, there is no comfort to prophane perſons, that are irreligious, that are meere naturall men, that find no change in them, that are not bettered by the meanes afforded vntounto them from God, that keepe the ſpots of the Leopard, and the skin of the Blackamoore continually vponupon them. Theſe walk in the fleſh, and ſauor nothing but of the fleſh, and therefore of the fleſh ſhall reape corruption. This is that which the Author to the Hebrewes ſpeaketh, ooHeb. 6, 7, 8.Heb 6:7Heb 6:8The earth which drinketh in the raine that commeth oft vponupon it, and bringeth forth hearbes meet for them, by whom it is dreſſed, receiueth bleſſing of God: but that which beareth Thornes and Briars is reprooued, and is neere vntounto curſing, whoſe end is to be burned. Where hee compareth thoſe that continue in faith, and bring forth the fruits of faith to good ground, that anſwereth the labour of the husbandman; but ſuch as forſake the faith, and a good conſcience, he reſembleth to euill ground; theſe bring foorth nothing but the vnfruitfull works of darkneſſe, as it were ſo many thornes & Thiſtles, and therefore are neer to curſing & conſuming. So the Prophet Eſay notably expreſſeth this, ppEſay. 65, 20.Isa 65:20There ſhall be no more there a child of years, nor an olde man that hath not filled his daies: for he that ſhall be an hundred yeare old, ſhall die as a young man, but the ſinner being an hundred yeares old, ſhall be accurſed. The faithfull in Chriſts kingdom ſhal flouriſh through his gifts, & be bleſſed of God: but ſuch as are vnfruitfull are accurſed, & albeit they ſeeme for a time freſh and flouriſhing, yet they are no better in the ſight of God then dead carkaſſes, and ſtinking carrions. So that we ſee, there can be no comfort without ſanctification.

Vſe 4.Laſtly, as all they that are in Chriſt, are Saints, ſo it is our dutie to vſe the fellowſhip and to delight in the Communion of Saints, abhorring & renouncing, ſeparating and with-drawing our ſelues from all vngodly and vnlawfull ſocieties of men in the world. The qqPſal. 16, 3. & 119, 63.Ps 16:3Ps 119:63delight of the Prophet was in the Saints. He profeſſeth himſelfe to be a companion of al them that feare the Lord, and keep his precepts. The coniunction & communion of the faithful is threefold, in piety, in amity, in glory. In piety, becauſe the harts of the faithful are ioyned together in faith, & in the feare of God. In amity, becauſe they louelove togither as children of the ſame father, knowing that heerby we ſhalbe known to be the diſciples of Chriſt, if we louelove one another. In glory, becauſe they are heirs of the ſame kingdom where are many manſion places prepared for thē. If we deſire to be partakers with the children of God in eternall happines in the heauens (as al men wil ſeeme deſirous of bleſſednes) we muſt be vnited to them in a godly life, & in Chriſtian louelove: we are willing to hear of felicity, but we care not for the practiſe of piety, or for walking in charity. Balaam, that was hyred with the wages of iniquity to curſe the people of God, whē he ſaw the goodly order among them, cried out, rrNum. 23, 10Num 23:10Let my ſoule die the death of the righteous, and let my laſt end be like his. He deſired to communicate with the godly in eternal life, but he would not ioyn with them in a reformed life. But it is neceſſarily required of vsus to be linked to them in louelove, to be of one heart, and to be ioyned with them in godlyneſſe, to be of one faith, if euer we look to enioy with them the ſame inheritance of immortality. Such therefore, as will neyther be friends and familiars with them, but hate and abhor them worſe then a Dog or a Serpent, nor be Worſhippers of God with them, reforming their liues, & repenting from Dead-works, but follow the luſts of the fleſh with greedines, p. 124and draw iniquity as with cartropes muſt know, that they ſhut out themſelus from the kingdom of heauen, & ſhal not aſcend with them into the mountain of God. Now, as the faithful delight in thoſe that are faithful, and the godly in ſuch as are godly, ſo they account it a great griefe to be among the vngodlie, where they ſhall ſee much iniquity, and heare God diſhonored, & feel themſelues many waies indangered. This made the Prophet lament his owne condition, rrPſal. 120, 5, 6, 7.Ps 120:5Ps 120:6Ps 120:7Woe is to me, that I remaine in Meſhech, & dwell in the tents of Kedar; my ſoule hath too long dwelt with him that hateth peace: I ſeeke peace, & when I ſpeake thereof, they are bent to warre. Theſe corrupt and contagious ſocieties, are manifold in the world, which we are to auoid more then a place of infection that may indanger the body, among the which there is a knot and band of ſuch leud companions, and looſe mates, as accompany together in drinking, gaming, ſwearing, whoring, rioting, reuelling, and railing at all religion, and at the ſeruants of God that are the profeſſors of religion. This ſociety in euill is to be found in eueryevery place, but this ſociety is not of God, but of the deuill: it is not the communion of Saints, but the company of ſinners that make a practiſe of all wickednes. Againe, there is another ſort, who albeit they bee not ſo fully & fouly diſordered, yet are as far from the kingdom of God. For, when they ſhould accompany the faithful in the aſſembly of the Saints, they keep company with their catle, beaſts, & ſwine. When the faithful on the lords day, are going into the houſe of God, they are going into their fieldes; when they ſhould be with their brethren, they are looking on their bullocks, & ſhew no more conſcience to religion, then if they had no other ſoules, then their Swine or dogs hauehave. A lamentable caſe, that ſuch prophaneſſe ſhold be found in places where the precious word of God is preached, and yet it were eaſie to point out ſuch prophan perſons among vsus. Theſe hauehave the harts of Eſau, ſſHeb. 12.Heb 12who preferred a meſſe of pottage before his birthright. If theſe be buſie in their bargaining and buying, or be with their friends & goſſips at home, it is held no good maners to part company. Many of our poore brethren in other places would greatly reioyce to heare the word, that are barred from it, and wold giuegive god thanks if they might be ſuffred publickly to profeſſe it with freedom of heart, and liberty of conſcience, which we proudly and ſcornfully caſt from vsus, as a contemptible thing. And yet if a ſuruey of moſt of our pariſhes were made, & a view taken of them, it is to be feared, that both theſe ſorts would take vp the greateſt company, and the feweſt ſort be found of thoſe that with good & honeſt harts, attend to the word with diligence and reuerence. Theſe men that thus abſent themſelues from the church of God, deſerue to be ſeparated from the Saints and Sacraments, from the word and prayers, that they may learne not to be ſo prophane, and be aſhamed of their euill.