Commentary Upon Philemon, Exposition · Verses 11-12 (1 of 2)

Commentary Upon Philemon · Exposition · Verses 11-12 (1 of 2)

p. 22411 Which in times paſt was to thee vnprofitable, but now very profitable, both to thee and to me.

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

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

If he will proue profitable vntounto thee, then thou oughtest to receiue him, leaſt thou be found an enemy to thine owne profit:

But he will proue profitable vntounto thee,

Receiue him therefore.

This hath included in it, the force of a cloſe and ſecret Obiection. Obiection.For Philemon might obiect, I hauehave found him hurtfull: why then ſhould I receiue into my Houſe as a member of my Family, that Seruant which will cauſe more harme, then bring profit: I hauehave had experience of the damage that he hath done me, what homage he will doe me, I know not. Anſwere.To this the Apoſtle maketh a double anſwer; firſt, by graunting, then by correcting that which he had graunted, and both waies, by comparing the time paſt with the time preſent; the time before he embraced Religion, with the time of his conuerſion: as if he ſhould ſay; true it is, and I grant he was once vnprofible to thee, for while he was vnfaithfull to God, he could do no faithfull ſeruice vntounto thee: but why doſt thou vrge the time of his ignorance? And why doſt thou conſider ſo much what he hath beene? For now hee is become a new man, he hath taſted of the true Religion, he hath learned to know God, to know himſelfe, to know thee, and to know me. To know God, his mercifull p. 225Creatour; to know himſelfe, a wretched Sinner; to know thee, his louing Maiſter; to know me, his ſpirituall Father; whereas in former times he was ignorant of all theſe. As he regarded not to know God, ſo hee could not regard thy good: but now thou ſhalt receiue a new Oneſimus, a new Seruant, a new man, the ſame in ſubſtance, but renewed in quality, and altered from the Crowne of the head to the ſole of the foote. He was not before ſo vnprofitable, but now thou ſhalt finde him as profitable vntounto thee, as I hauehave found him both diligent and dutifull vntounto me, in my bonds and impriſonment.

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

If I hauehave ſent him backe againe, then thou oughtest to receiue him at my hands.

But I hauehave ſent him backe againe vntounto thee, Verſe 12.

Receiue him therefore.

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

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

Diuers pointes to be obſeruedIn theſe two Verſes, containing two reaſons, to perſwade Philemon to receiue his Seruant, being made much better by his departure from him, wee are to obſerue diuers pointes, woorthy of our diligent obſeruation, and of our carefull conſideration. Firſt, we are to marke, how the Apoſtle, ſpeaking of the offence of Oneſimus, and of his former State before his conuerſion, doth mittigate the greatneſſe of his ſinne, by the mildeneſſe of the word. For whereas hee might hauehave called him, a Theefe, a Rogue, and a Runna-gate, he dooth allay it, and expreſſe it vnderunder a gentler Name, (as we ſhall ſee better afterward) to teach vsus, that when we hauehave to do with Sinners that are conuerted vntounto Chriſt truely, and hauehave repented of their ſinnes vnfainedly, we ſhould deale fauourably with them, we ſhould not racke and p. 226ſtretch their offences, but after a ſort, couer them with the cloake of charity, and bury them in the Graue of forgetfulneſſe. Secondly, we may obſerue how the Apoſtle ſpeaking of his Conuerſion and Regeneration, doth ſet it out to the full, not onelyonly that Philemon ſhould be perſwaded, but that Oneſimus might be comforted. Wherefore he doth not onelyonly ſay that he was become profitable, but very profitable, or exceeding profitable. And he addeth; not onelyonly very profitable to Philemon, but to himſelfe, euen to them both; whereof Paule had experience already, Philemon ſhould hauehave heereafter: which teacheth vsus to vſe all good and louing meanes, to ſtrengthen ſuch as are newly conuerted, and to remember for their comfort and encouragement, ſuch good thinges as appeare to hauehave beene in them, not to diminiſh or leſſen them, but fully to expreſſe and declare them to others, that God may be glorified in their calling, and they themſelues may be ſtrengthned in all well doing.

Thirdlie, we ſee in the ſtrength of the firſt reaſon, that men are greatly moued to doe any thing by hope of receiuing profit and commodity. It is an Argument not onelyonly to induce prophane and vngodly men to commit wickedneſſe, but to perſwade the godly and faithfull to follow holineſſe of life. Whatſoeuer is offered vntounto vsus vnderunder the Title of profit, doth carry with it a certaine force and power to lead vsus to the practiſe of it: whereby we ought to learne, that in moouing men to well doing, wee may lawfully lay before them the hope of Heauen, and aſſurance of profit; yea, all men for their better encouragement in the workes of godlineſſe, may hauehave reſpect to the profit of their labour, and the recompence of reward. True it is, the glory of God, and the diſcharge of our dutie, ought to be the principall meanes to moue vsus, but the conſideration of our owne profit ſhould not be neglected. Hence it is that the Apoſtle xxTit. 3, 8, 9.Titus 3:8Titus 3:9mouing all that hauehave beleeued, to be carefull to ſhew forth good workes, addeth; Theſe thinges are good and profitable vntounto men: on the other ſide, remoouing them from fooliſh queſtions, and Genealogies, and contentions, and brawlings about the Law: he concludeth, for they are vnprofitable and vaine. So the Apoſtle declaring the wonderfull Faith of Moſes, who refuſed to be called the Sonne of yyHeb. 11, 26.Heb 11:26Pharoahs Daughter, choſe rather to ſuffer aduerſity with the people of God, and eſteemed the rebuke of Chriſt greater riches then the treaſures of Aegipt, ſheweth, that he had reſpect to the recompence of the reward.

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

Laſtly, we are to obſerue the tender and inward affection of Paul toward Oneſimus, who was as deare vntounto him as his owne bowels, and therefore would hauehave him ſo receiued and reſpected, as hee would receiue and reſpect his owne bowels. Where we ſee, that together with his petition, he bewraieth and diſcloſeth his affection toward him for whom hee maketh requeſt. This teacheth vsus, partly, that to the end our requeſt and commendation may p. 227take place, and worke in him whom we beſeech and entreat, wee ought to ſhew our louelove, and make manifeſt our deare affection for him, in the manner of making of our ſuit and ſupplication; and partly, that whoſoeuer is truelie turned vntounto God, and repenteth of his ſinnes from the bottome of his heart, ought to be dearely beloued of vsus; yea, albeit he were a Seruant, a Fugitiue, and one ſtained with much wickedneſſe. For a ſound conuerſion of the hart, doth blot out all reproach from the penitent, and raſeth out of our minds all remembrance of former offences, as if they had neuer beene committed. Theſe are the generall obſeruations: now let vsus diſcend to the particular doctrines.

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

The laſt word is the ſame with the Name of this Seruant, wherefore it is as much as if the Apoſtle ſhould hauehave ſaide; I doe not feare, and doe not thou doubt, but he will behaue himſelfe anſwerable to my expectation and commendation giuen of him, beſeeming the profeſſion of the Faith worthy his owne Name, and will approoue himſelfe vntounto thee to be a right Oneſimus, that is; thrifty and profitable. Before he was Oneſimus in name, now he is ſo in deede: before he held the Title, now hee hath the truth; before thou ſaweſt the ſhaddow, now thou ſhalt ſee the ſubſtance; thou haſt had experience of his vnprofitableneſſe, now ſhalt thou hauehave the benefit of the profit that he bringeth with him, being made a new Creature in Chriſt Ieſus. We learne from hence, aaDoctrine 1. Chriſtian religion maketh a man profitable and helpefull to others, that before hath beene iniutious and hurtfull.that Chriſtian Faith or Religion, of a man vnprofitable, maketh him profitable; and of one vnfit, maketh him fit to eueryevery good woorke. The conuerſion of men to the true Faith, worketh the greateſt change and alteration that can be, and maketh them good, profitable, and helpefull vntounto others, that hauehave beene before, vniuſt, iniurious, cruell, and hurtfull. This appeareth by the Propheſie of Eſaias, bbEſay. 11, 6, 7.Isa 11:6Isa 11:7where hee ſheweth; That the Wolfe ſhall dwell with the Lambe, and the Leopard ſhall lie with the Kidde, and the Calfe, and the Lyon, and the fat Beaſt together, and a little Childe ſhall leade them: the Cow and the Beare ſhall feede, and their young ones ſhall lie together, and the Lyon ſhall eate Straw like the Bullocke: the Suckling Child ſhal play vponupon the hole of the Aspe, and the weined Childe ſhall put his hand in the Cockatrice hole.

Theſe things are not litterally to be vnderſtood, but he meaneth by theſe Beaſtes, men of a rauenous and brutiſh Nature, who when they ſhall bee brought into the Kingdome of God, and Church of Chriſt, they ſhall lay aſide their wicked and Woluiſh properties, and become louing, gentle, kind, and curteous one to another. This the Apoſtle teacheth. Ephe. 2, 11. ccEphe. 2, 11, 12, 13. Col. 1, 21, 22.Eph 2:11Eph 2:12Eph 2:13Col 1:21Col 1:22Remember that ye being in times paſt Gentiles in the Fleſh, and called vncircumciſion of them, which are called Circumciſion in the Fleſh, made with handes, that ye were at that time without Chriſt, and were Aliants from the Commonwealth p. 228of Iſraell, and were Strangers from the Couenants of promiſe, and had no hope, and were without GOD in the World: but now in Chriſt Ieſus ye which once were farre off, are made neere by the blood of Chriſt. It is noted in the Words of the Prophet, and of the Angell; ddMal. 4, 6. Luke 1, 17.Mal 4:6Luke 1:17That Iohn the Baptiſt, by the power and force of his Ministry, ſhall turne the hearts of the Fathers to the Children, and the diſobedient to the wiſedome of the iuſt Men, to make ready a people prepared for the Lord.

This truth is farther confirmed vntounto vsus by ſundry examples, as by the example of Paule toward others, and others toward Paule. Let vsus looke vponupon the example of Paule, no man is ignorant, that before his conuerſion to the true Faith of Chriſt, he was ee1 Tim. 1, 13 1 Cor. 15, 9. Actes 9, 1, 2.1 Tim 1:131 Cor 15:9Acts 9:1Acts 9:2a bloody Perſecuter, an horrible Blaſphemer, and a cruell Oppreſſor, one that made hauocke of the Church of God, and ſought to ouerthrow Religion: but after hee was called to the knowledge of Chriſt, he was turned into a new man, he became gentle vntounto all, hee thirſted after their Saluation, which is the ſincereſt Teſtimony of the ſoundeſt louelove. The like affection we ſee in the Iayler after his conuerſion. He had executed his office with all rigour and extreamity; ffActes 16, 24, 33.Acts 16:24Acts 16:33He caſt the Apoſtles into the inner Priſon, und made their Feete faſt in the Stockes, becauſe hee would be more ſure of them: but immediatly after the feeling of the Earthquake, the hearing of Paule, the opening of the Priſon, the preaching of the Faith, and turning of his heart; He tooke them the ſame houre of the night and waſhed their ſtripes, and was baptized with all that belonged vntounto him. Whereby we ſee the fruit of his vnfained louelove, after the truth of his vnfained conuerſion. Before he ſhewed his cruelty, now he teſtifieth his Charitie; before he manifeſted his rage, now he declareth his Religion; before we heard of his fury, now we ſee his Faith. The Iewes, that crucified the Lorde of glory, and ſhed innocent blood, euen the blood of the Sonne of God, ggAct. 2, 40, 41 42, 43, 44, 45, 46, 47.Acts 2:40Acts 2:41when they were exhorted to amend their liues, and to ſaue themſelues from that froward Generation: they receiued his word, they were added to the Church, they continued in the Doctrine of the Apoſtles, in the fellowſhip of the faithfull, in the ſingleneſſe of heart, in the breaking of Bread, in the communication of goods, in the praiſing of God, in the ſelling of their poſſeſſions, and in the diſtribution of them to all men, as eueryevery one had neede. The like we ſee in Zaccheus, he was at the firſt a Publican, a cheefe receiuer of the tribute, and a cheefe deceiuer of the people, he had robbed many by falſe accuſations, hhLuke 19, 2, 7, 8.Luke 19:2Luke 19:7Luke 19:8ſo that he was growne rich, and by his Riches, into reproach and hatred: but when Chriſt had reueiled himſelfe vntounto him, he ſtood forth and ſaide vntounto the Lord: Behold, Lord, halfe my goods I giuegive vntounto the poore, and if I hauehave taken from any man by forged cauillation, I reſtore him fourefold.

This is a great worke of God that he worketh at our conuerſion, which the ii1 Cor. 6, 10, 11.1 Cor 6:101 Cor 6:11Apoſtle ſpeaketh off. 1. Corin. 6, 10, 11. Be not deceiued, neither Fornicatours, nor Idolatours, nor Adulterers, nor Wantons, nor Buggerers, nor Theeues, nor Couetous, nor Drunkards; ſhall inherit the Kingdome of GOD: and ſuch were ſome of you, but ye are waſhed, but ye are ſanctified, but ye are iuſtified in the Name of the Lord Ieſus, and by the Spirit of our GOD. All theſe Teſtimonies and examples teach vsus, that where is a right conuerſion of the heart, there is alſo a true alteration of the life; and where there is an embracing of the true Chriſtian Religion, there is a change of our conuerſation.

Reaſon 1.The Reaſons of this Doctrine are euident, and ſhine as cleerely as the Sunne at Noone-day. For firſt, if we conſider our naturall eſtate and condition what we are before our conuerſion, wee ſhall eaſily be brought to acknowledge, both where, and what, and whence the change is. For naturallie we hate the truth, and the profeſſours of the truth, kkRo. 1, 29, 10 2 Tim. 3, 2, 3, 4Rom 1:29Rom 1:102 Tim 3:22 Tim 3:32 Tim 3:4Beeing full of p. 229all vnrighteouſneſſe, Fornication, wickedneſſe, couetouſneſſe, maliciouſneſſe, full of Enuy, of Murther, of Debate, of deceit, taking all thinges in the euill part, Whisperers, Backe-biters, Haters of GOD, Doers of wrong, proud, Boaſters, Inuenters of euill thinges, diſobedient to Parents, without vnderſtanding, Couenant-breakers, without naturall affection, ſuch as can neuer be appeaſed, mercileſſe, Louers of themſelues, curſſed ſpeakers, vnthankefull, vnholy, falſe accuſers, intemperate, fierce, no louers at all of them which are good, Traytors, heady, high-minded, louers of pleaſures, more then louers of God, hauing a ſhew of godlineſſe, but hauehave denyed the power thereof.

Behold heere a Glaſſe to behold our ſelues in, a perfect Glaſſe to looke vponupon, that we may ſee our ſelues, and know our ſelues what we are. And albeit all theſe ſinnes doe not actually breake out of vsus, yet they are all originallie bred in vsus: and albeit the fruit of them doe not appeare outwardly, yet the very Spawne and Seede of them remaineth inwardly: and albeit we doe not feele the Branches, yet we hauehave cauſe to feare the bitter Rootes and Remnants and Reliques, of them that are deepely ſetled in the Garden and Ground of our hearts. Seeing therefore our Nature is thus corrupt, and we ſo farre alienated and eſtranged one from another, we cannot be healthfull or profitable to any of Gods people and Children. Our Sauiour teacheth, llIohn 15, 19. and 10, 2.John 15:19John 10:2That the Men of this World ſhould alwaies hate his Seruants, and be vntounto to them as Wolues to the Lambs; yea, that the time ſhould come, that they which kill them, ſhould thinke they did God good ſeruice. This is it which the Apoſtle ſpeaketh and confeſſeth as well of himſelfe, as of others; mmTit. 3, 3, 4.Titus 3:3Titus 3:4We our ſelues alſo, were in times paſt vnwiſe, diſobedient, deceiued, ſeruing the luſtes and diuerſe pleaſures, liuing in maliciouſneſſe and enuy, hatefull and hating one another, vntill the bountifulneſſe and louelove of GOD our Sauiour appeared; who according to his mercy ſaued vsus, by the waſhing of the Newe-birth, and renewing of the Holie-Ghoſt. This is our naturall condition, before wee hauehave freedome from this thraldome, and deliuerance out of this miſery which we bring with vsus, and vponupon vsus.

Reaſon 2.Secondly, when men are truely conuerted, they will make conſcience of hurting, they will abſtaine from wronges and iniuries, they will be ready to doe good to others, to profit others, to walke in all the duties of their callinges, and to keepe a good conſcience toware God and man. This appeareth in the Prophet Eſay, Chapter 65. where this Doctrine hath his confirmation, when he hath ſaide; nnEſay 65, 25. Actes 24, 16.Isa 65:25Acts 24:16That the Wolfe and the Lambe ſhall feede together, and the Lyon ſhall eate Straw like the Bullocke, and to the Serpent Duſt ſhall be his Meate: Hee addeth; They ſhall no more hurt nor destroy in all mine holy Mountaine, ſaith the Lord. The Apoſtle ſaith, Actes 24, 16. I endeuour my ſelfe to hauehave alwayes a cleere conſcience toward God and toward men. Chriſt Ieſus himſelfe ſaith, ooIohn 4, 34.John 4:34My meate is, that I may doe the will of him that ſent me, and finiſh his worke. So it is, and will be meate and drinke to eueryevery one of vsus, if we belong vntounto him, to doe good vntounto all Men; yea, euen our Enemies and Perſecutours, as appeareth in the example of Stephen, who prayed for his vtter Enemies, that hated him with deadly hatred, and ſtoned him to death: and in the example of Ioſeph, when his Brethren feared reuenge, and to be rewarded euill for euill, according to their deſerts, he ſaid: Feare not, for am not I vnderunder God? Thus hee comforted them, and ſpake kindelie vntounto them.

Reaſon 3.Thirdly, true conuerſion worketh in vsus the louelove of God and men, and ſo maketh vsus fruitfull in all good workes; it ſuffereth vsus not to bee barren and vnfruitfull, and it ſubdueth the rage and corruption of our ſinfull Nature. For ſuch as performe not their duties to God in the ſeuerall partes of his worſhippe, nor abſtaine from violence toward men, whom they p. 230ought to louelove as their Bretheren, doe make it plaine and manifeſt, that they were neuer rightly conuerted. Such as are rightly conuerted, are truely ſanctified; and therefore that is a falſe conuerſion, where there is want of ſanctification. When the Prophet hath ſore-ſhewed the wonderfull change and alteration that the Goſpell of Chriſt ſhould make, he maketh this the cauſe; ppEſay 11, 9.Isa 11:9For the Earth ſhall be full of the knowledge of the Lord, as the Waters that couer the Sea. We ſaw and ſhewed this before in the example of Paule, we cannot doubt, but he was before his conuerſion, as a roaring Lyon, and as a raging Wolfe againſt the poore Lambes of Chriſt: but being made a Chriſtian, and called to the knowledge of the truth from Heauen, he couched down quietly with them, ſo that we may truely ſay with the Prophet; That the wolfe did dwell the Lambe, the Leopard did lie with the Kid, the Lyon did eate Straw like the Bullocke. Seeing then, that the conuerſion of a man worketh in him the louelove of God and man, ſeeing before true conuerſion we hate others, and other hate vsus; and laſtly, ſeeing after true conuerſion we beginne to make conſcience of hurting and harming others; it followeth, that ſuch as by nature were as Beares and Buls, as Aſpes and Vipers, as Wolues and Cockatrices, as Lyons and Leopards; that is, fierce, cruell, couetous, iniurious, and vniuſt, being conuerted to the Faith, and gathered into the Church, are made gentle, milde, and mercifull.

Vſe 1.Now let vsus come to the conſideration of the Vſes, and to the application of the Doctrine to our ſelues. Firſt of all, we ſee hereby, that they are greatly deceiued, that thinke true godlineſſe to be vnprofitable, and no gaine at al to returne and redowne to the practiſer of it. Great is the benefit of true Religion, and much is the profit of our conuerſion. Without this, a man is no better then a Beaſt; nay, worſe then any Beaſt. He liueth like a Swine, hee dyeth like a Dogge, he becommeth afterward a Deuill. The holy man Iob deſcribing the life and death of vngodly men, ſaith of them; qqIob. 21, 14, 15.Job 21:14Job 21:15They spend their daies in wealth, and ſuddenly they go downe to the Graue; They ſay alſo vntounto God: Depart from vsus, for we deſire not the knowledge of thy waies: Who is the Almighty, that we ſhould ſerue him? And what profit ſhould we hauehave, if we ſhould pray vntounto him? This is the voyce of Atheiſts that regard not God; yea, that thinke there is no God. But true Religion bringeth with it the greateſt profit, and no gaine is comparable vntounto it. It maketh vsus profitable to our ſelues and others: the benefit that it bringeth to others, is both to their Bodies and Soules.

Hence it is that the Wiſe man ſaith; rrPro. 3, 14, 19Prov 3:14Prov 3:19The Marchandize thereof, is better then the Marchandize of Siluer, and the gaine thereof is better then Gold, it is, more precious then Pearles, and all things that thou canſt deſire, are not to be compared to her; Length of daies is in her right hand, and in her left hand riches and glory: her waies are waies of pleaſure, and all her pathes proſperity, ſhe is a Tree of Life to all that lay hold vponupon her, and bleſſed is he that retaineth her. Howſoeuer therefore the World, and the Children of this World, doe repute and eſteeme of godlineſſe, it is moſt certaine it is the greateſt Iewell, and offereth all other bleſſings with it. Heereunto accordeth the ſaying of the Apoſtle, ſſ1 Tim. 6, 6.1 Tim 6:6Godlineſſe is great gaine, if a man be content with that he hath. And in another place; tt1 Tim. 4, 8.1 Tim 4:8Bodily exerciſe profiteth little, but godlineſſe is profitable vntounto all thinges, which hath the promiſe of the life preſent, and of that which is to come. What can be more profitable, then that which maketh a man happy and bleſſed, who is, by the fall of man (and the corruption of his nature) curſſed and miſerable? And who is it that doth not deſire bleſſedneſſe? But godlineſſe ioyned with true conuerſion of a Sinner to God, maketh his State and ſtanding bleſſed. The Pſalmiſt witneſſeth, That he is uuPſal. 112, 1. & 119, 1, 2. & 1, 1, 2.Ps 112:1Ps 119:1Ps 119:2Ps 1:1Ps 1:2bleſſed that feareth the Lord, and delighteth greatly in his Commaundements: bleſſed are they that are vpright in their way, and walke in the way of the Lord: bleſſed are they that keepe p. 231his Teſtimonies, and ſeeke him with their whole hearts: bleſſed is the man that walketh not in the counſels of the wicked, but delighteth in the law of the Lorde, and exerciſeth himſelfe therein day and night.

What can be more profitable then to hauehave intereſt in Chriſt the treaſure of al treaſures, and the Iewell of all Iewels; to hauehave him our Mediator, our Redeemer, our Sauiour? But when once we are truly conuerted, wee hauehave gotten Chriſt, he is become ours, we hauehave him dwelling in vsus, him I ſay xxCol. 1, 18, 19 and 2, 9. Epheſ. 3, 17. Iohn 17, 3.Col 1:18Col 1:19Col 2:9Eph 3:17John 17:3in whom dwelleth the fulneſſe of the Godhead bodily, who is the head of the church, whom to know is eternall life. By him our bondage is turned into freedome, our beggery into riches, out thraldome into liberty, our death into life. Who is it then can be ſo ſimple or ignorant, to affirme that profeſſion to be without gaine and profit, that bringeth Chriſt Ieſus with it, in whom all treaſures are hid and had? Or who can be ſo ſottiſh or ſenceleſſe to deny, that when wee hauehave done all that we can, our meanes are too ſlender, our coſt too ſmal, our time too ſhort, and our labour too little, in ſeeking to finde him, and in digging and deluing after him. For if we finde him, we are ſure to find al things, and to want nothing that is good. What thing can be more profitable then that which giueth a man iuſt Title to Gods bleſsings, and a ſanctified vſe of his creatures? The vngodly man that is not conuerted to God, but peruerted in all his wayes, hath no part or intereſt in the promiſes and mercies of God, to warme himſelfe with his wooll, to feede himſelfe with his meate: yyPſal. 50, 10.Ps 50:10For all the Beaſts of the Forreſts are his, and the beaſts on a thouſand Mountaines. Such as are wicked perſons, are wrongfull Vſurpers, and vniuſt intruders vppon the Lords goods, and the portion that he hath prepared for his owne people, nay they are ſhamefull Theeues, and ſhameleſſe Robbers that ſteal from the godly, that which was created for them, beſtowed vponupon them, and ſanctified vntounto them. Hence it is, that the Apoſtle ſaith, zzTitus 1, 15.Titus 1:15VntoUnto the pure are all thinges pure, but vntounto them that are defiled and vnbeleeuing, is nothing pure, but euen their minds and conſciences are defiled. In Adam we hauehave loſt the pure and free vſe of the creatures of God; in Chriſt Ieſus the ſecond Adam, and aaHeb. 1, 2.Heb 1:2heyre of al things, we recouer our Title vntounto them againe. Now, that which putteth vsus in poſſeſsion, and bringeth the full fruition with freedome of conſcience, and comfort of heart of all theſe things, muſt needs be holden moſt helpefull and profitable vntounto vsus in this life.

Laſt of all, if wee conſider the enduring and continuing of the gaine of godlineſſe, we ſhall finde the price of it to be aboue all other commodities: the ſweetneſſe whereof may delight vsus, and the contentment thereof may ſatisfie vsus, and the certainty thereof, may allure vsus to the ſeeking and preferring of it before all other, and to trauell and trafficke for it farre and neere. What commodity canſt thou name or remember, that the richeſt Marchants bring from ſtrange Countries, which is not ſubiect to be loſt by land, and to periſh by the Sea, by ſtormes, by robbers, by rouers, by tempeſtes and ſhipwracke, ſo that when thou haſt fetched it with the greateſt danger of thy life, it may be taken from thee, and thou from it, which maketh it to bee but a ſhadow of true gaine? But the profit of godlineſſe is of a contrary Nature, if once we hauehave gotten this Pearle, the Theefe cannot ſteale it, the moth cannot corrupt it, the Sea cannot drown it, the ruſt cannot fret it, the Land cannot looſe it, the length of time cannot conſume it, the greatneſſe of danger cannot take it from vsus; the vnfaithfulneſſe of ſeruaunts, the ſubtlety of enemies, the fraud of falſe Brethren, the force of the mighty, the violence of the Oppreſſor, the partiality of the Iudge, the wreſting of the Lawe, can neuer depriue vsus or debarre vsus of this benefite; yea, bbCicer. pro Archia poeta.that which an Heathen man ſaide once of humaine learning, may more truly and iuſtly be ſpoken of godlineſſe, which indeed is true learning; the which whoſoeuer wanteth (what Ornaments of Nature and Art ſoeuer otherwiſe he hath) is vtterly vnlearned; p. 232nay a ſtarke foole: It will follow vsus as a ſweete guide abroad, to ſolace vsus, it will ſtay with vsus a pleaſant companion to delight vsus at home; it will lye with vsus as a bed-fellow in the night, to teach vsus whereon to meditate; it will ſit downe with vsus as a gueſt at the Table to direct vsus; it wil bee with vsus as a skilfull Phyſitian in ſickneſſe to comfort vsus; it will ſticke and ſtand to vsus in proſperity, to humble vsus; it will cleaue faſt to vsus in aduerſity, and in the euil day to refreſh vsus; it will waite vppon vsus in death, it will deſcend with vsus into the graue, it will aſcend with vsus into heauen, and alwayes follow vsus from place to place, as the ſhadow doth the body. This made the Apoſtle Iohn ſay, Bleſſed are they that die in the Lord, for they reſt from their labours, and their workes follow them. Reuel. 14, 13. To conclude therefore, ſo often as wee thinke of true Religion, or remember the day of our conuerſion, we muſt think with our ſelues, that we made the moſt bleſſed change that euer was made, and hold this for a firme and ſure principle, that no gaine is like to this gaine, no profit like to this profit.

Vſe 2Secondly, ſeeing Chriſtian Religion, planted in the heart of a man, maketh him good and helpfull to others, who before was vniuſt and vnprofitable, let eueryevery one proue his effectuall calling, and true conuerſion, by earneſt ſeeking after the good of others, and by a carefull abſtaining from hurting, troubling, and wronging of others. It is to be choſen as a better thing to ſuffer, then to offer wrong; to receiue, then to requite; to take, then to giuegive. Obadiah liuing in Ahabs Court, is commended for the manifeſtation of his Faith by his Workes (as the Tree that ſheweth what it is by the fruites) hee hid cc1 Kin. 18, 131 Kgs 18:13the Prophets of God from the ſword of the perſecutor, and fed them in the Caue in the time of famine. The Prophet affirmeth and aſſureth, that ſuch ſhall dwell in the Tabernacle of the Lord, and reſt in his holy mountain, as make much ddPſal. 15, 4.Ps 15:4of thoſe that feare the Lord, and honour them whome God hath honoured. To this purpoſe, the Apoſtle ſetteth this downe as a certain ſigne of our adoption, that God accepteth vsus as his ſonnes and daughters, to wit; our louelove to the Saints, ee1 Ioh. 3, 141 John 3:14We know that we are tranſlated from death to life, becauſe we louelove the Brethren. EueryEvery one muſt be able to ſhew the ſoundneſſe of his faith, and the truth of his conuerſion, by the fruits of his calling, ffMath. 3, 8.Matt 3:8and by the workes of regeneration and amendment of life. An iniurious man, that loueth himſelfe, but not another, that hath no care to doe good to his Brother, but to himſelfe onelyonly, is not yet truely conuerted to God, nor deliuered from the bondage of ſinne, nor made a member of Chriſt, nor engrafted into the true Church, nor endued with the grace of ſanctification; he is yet in the fleſh, and not in the ſpirit; he is yet in death, not reſtored to life; he is the bondſlaue of Sathan, not brought into the liberty of the ſonnes of God. For where there is no change in conuerſation, there can bee no aſſurance of true conuerſion.

The meditation of this point, muſt enter deeply into our harts, & teach vsus to try our ſelus, whether as yet we born again by water and the ſpirit, or not. Whoſoeuer can ſay thus, I hauehave beene in bondage to ſin, now I am ſet free; I hauehave beene the priſoner of Satan, now I am at liberty; I hauehave liued vnprofitably to God, vnprofitably to my ſelfe, vnprofitably to others, now I hauehave learned to lead my life to the honour of God, to the benefite of my brethren, and to the comfort of mine owne ſoule; whoſoeuer (I ſay) can ſay thus, may be aſſured of his conuerſion and turning vntounto God, and that God hath begun his good worke in him, which hee will finiſh at the appearance of Ieſus Chriſt. Let vsus all therefore know and conſider, that it is required of vsus to repent of ſinnes, to turne to God, to chaunge our hearts, and to amend our liues, that ſo we may bring forth the fruits of righteouſneſſe, and expreſſe our obedience to the Goſpell. To be without the fruits of the Goſpel, is to denie the Goſpell; and to be without godlineſſe of conuerſation, is to be without p. 233Chriſt; and to bee without an heart inwardly ſanctifyed, and without a life outwardly regenerated, is to be without faith. It had beene better for vsus that we had neuer had the Goſpell offered vntounto vsus, then to hauehave it, & to contemne it: It had beene better we had alwayes remained in darkneſſe, then to hauehave light come among vsus, and not to walke in the light. It is a worthy exhortation that the Apoſtle maketh to the Theſſalonians, gg1 Theſſ. 5, 5, 6, 7, 8.1 Thess 5:51 Thess 5:61 Thess 5:71 Thess 5:8Yee are all the Children of light, and the children of the day: we are not of the night, neither of darkeneſſe. Therefore, let vsus not ſleepe as others do, but let vsus watch and be ſober: for they that ſleepe, ſleepe in the night, and they that bee drunken, are drunken in the night: but let vsus which are of the day, be ſober, putting on the Breſt-plate of faith and louelove, and of the hope of ſaluation for an Helmet. It is not eueryevery hhMath. 7, 21.Matt 7:21one that ſaith Lord, Lord, ſhall enter into the kingdom of heauen, but he that hath an earneſt and carefull endeuour to do his will. It is not enough for vsus to bee called a Chriſtian, to beare the name of a Proteſtant, to renounce the name of a Papiſt, to make ſhew of the true Religion, and to be an hearer of the word: we hauehave learned better things, and muſt giuegive an account of a farther dutie. Obiection.We will ſay peraduenture, we hate and deteſt all the blinde and erroneous opinions of Heretickes, of Arrians, of Papiſts, of Atheiſts, of Anabaptiſts, of Libertines, and ſuch like; that wee renounce all thoſe opinions, that derogate any thing from the true worſhip and honour of God, as denying of Chriſtes Godhead, his Manhood, his Mediation; that we abhorre all kind of Idolatry, and ſuperſtitious ſeruing of our God. Anſwere.But is this the whole conuerſion of a man? Or is this the perfect worke of Repentance, that ought to bee wrought in vsus? We muſt goe farther then thus, and yet (my Bretheren) I would we all went ſo farre.

Many ſtand in the midway, and hauehave not proceeded to learne and practiſe thoſe duties. We muſt hate all ignorance of God and of his word, which is the Mother and Miſtris of all ſinne and error: we muſt louelove and embrace the knowledge of God reuealed and offered vntounto vsus from time to time: we muſt ſeeke after it as a Treaſure, wee muſt receiue it, otherwiſe wee deceiue our ſelues. We muſt hunger and thirſt after the ſincere milke of Gods word, and account their feete beuatifull, that bring it vntounto vsus, we muſt ſay; Come, let vsus go vp to the houſe of God, that he may teach vsus his wayes, and that we may walke in his pathes. But do we thus? Nay, when it is offered, doe we not ſpurne and kicke againſt it, as the Horſe and Mule, that is without vnderſtanding? Doe we not mocke and deride the Prophets of God, and preachers of the word, labouring to inſtruct vsus in the right way, and are wee not for the moſt part made worſe, and our hearts hardned, that wee can receiue no inſtruction? If we loued the light, we would delight in it, wee would be reformed by it, we would be transformed into the obedience of it: but our prophane works do teſtify againſt vsus, that we hate both the light, and thoſe that are the Authors and the bringers of it. I might alledge many other workes of darkeneſſe, that ſwarme in our liues, and make vsus ſwarue from the rule of righteouſneſſe left vntounto vsus in the word. If we liue in beaſtly drunkenneſſe, in vnclean luſts, in hatred, in malice, and ſuch like fruits of the fleſh, we are not yet partakers of a new birth, we are not become new creatures, we hauehave not yet put on the new man, we cannot do good to any of our brethren. When Abraham was to trauell among the Heathen that knew not God among the Idolaters that worſhipped not God, among the prophane Infidels that were neuer conuerted to God, iiGen. 20, 11.Gen 20:11he ſaide, The feare of God is not in this place, and they will ſlay me for my wiues ſake. He could looke for no duties of louelove, no practiſe of righteouſneſſe, no fruites of humanity toward him, to proceede from them that were vnmortifyed, vnſanctifyed, and vnregenerated. It is the great mercy of God to mankind, to giuegive to them his word, which reſtraineth their actions, ſubdueth their affections, and ordereth men which otherwiſe would p. 234be outragious Monſters, as Wolues, Tygers, Lyons, Beares, Buls, Bandogs, nay Deuils incarnate one to another; who beeing left to themſelues, they would be as Cormorants or Canibals, ready to deuoure and eate vp one another, being not onelyonly without piety, but without ciuility, without curteſie, without humanity. If therefore his word do not alter vsus, nothing wil, nothing can. Thus then we ſee, that ſeeing it is the conuerſion of a man, that maketh him any way profitable or ſeruiceable to others, we muſt all labor to be born againe, otherwiſe it had bin better wee had neuer bin borne; and wee muſt ſeeke true Repentance, and the conuerſion of the heart, otherwiſe wee ſhall be vnprofitable members in the Church of God.

Vſe 3Laſtly, ſeeing it is the turning of vsus to God, that turneth vsus to the good of men, it ſerueth as a notable direction vntounto vsus, to teach vsus, that whoſoeuer deſireth that ſuch as belong vntounto him ſhould be profitable and faithfull vntounto him, let him labour to plant godlineſſe in their hearts, and to ſowe the ſeeds of eternall life in their minds. It will bee able to miniſter no comfort vntounto thee, to ſee godlineſſe flouriſh in others, and to heare of their conuerſion to God; endeuour to bring it home to thine owne houſe, and to ſettle it in the doores of thine owne family. A better duty thou canſt not perform vntounto their ſoules, and ſo vntounto them, then by this, which will bring the bleſſing of God with it, and remoue the curſe of God from thee and thy family. Who is it (if he were asked the queſtion) that would be trobled with an vnfaithfull Wife, with ſtubborne Children, with vntruſty Seruants, or who is it that would not account them the greateſt plague and puniſhment that can befall a man in this life, to hauehave ſuch a diſſolute and diſordered houſe? If then, any deſire to be with comfort and contentment matched with a prouident and profitable wife, bleſſed with gracious and obedient children, furniſhed with diligent and dutifull ſeruants, let them ſeeke out ſuch as truely ſerue the Lord, make choiſe of ſuch as ſhew liuely fruites of their vnfaigned conuerſion, be carefull to traine them in the knowledge of God, and to procure their ſaluation.

This was Abrahams care and Conſcience, to inſtruct ſuch as did belong vntounto him, and this was the cauſe that hee had a bleſſed wife, partaker of the ſame inheritance with him, that followed him vp and downe in euerie place, as God called him; he had a faithfull Iſaac, ready in all duty to obey him; he had carefull and truſty ſeruants, that contented not themſelues with eye-ſeruice, but performed their duties in the ſingleneſſe of their hearts, as ſeruing the Lord, and not man. Would we then hauehave our Wiues that lye in our boſomes, and are giuen as the deereſt and neereſt companions of our life, to be found faithfull vntounto vsus, of pure and chaſt conuerſation, louing their children, gouerning their houſe, and giuing no occaſion to the aduerſary, to ſpeake euill? Let vsus make them faithfull to God, and endeuour to work true Religion in them, kk1 Pet. 3.1 Pet 3as they which are heyres together of the grace of life. Such a bleſſed couple were Abraham and Sarah, Iſaac and Rebecca, Zachary and Elizabeth, Aquila and Priſcilla, with ſundry others. This made the Prophet ſay, llPſa. 128, 1, 2.Ps 128:1Ps 128:2Bleſſed is eueryevery one that feareth the Lord, and walketh in his waies, &c, thy wife ſhall be as the fruitfull Vine on the ſides of thine houſe, & thy children like the Oliue plants round about thy Table.

Moreouer, if we deſire to hauehave our Children the fruite of our own body, and the fry of the Church to be good and dutifull vntounto vsus (as eueryevery one wold hauehave them do their duty to him, and will cry out againſt them when they behaue themſelues rudely and vnreuerently) let vsus be carefull of their conuerſion, let vsus giuegive them the ſweete taſte of Religion, and let vsus teach them this trade of the feare of God. We ſee that many complaine of the hardneſſe of the world, of the ſtraitneſſe of the times, and of the miſerableneſſe of many men; Alas (ſay they) it neuer went worſe with poore men, wee know not p. 235what to do with our Children, how to employ them, or where to beſtowe them, except a man be able to giuegive a round and rich ſumme with his ſonne, he cannot get him a Maiſter, or prouide him a ſeruice, or bind him to a trade, or place him to get his liuing another day. But vnderſtand, O yee vnwiſe among the people, and ye Fooles when will ye be wiſe? How long will wee liue in the Church, and yet not learne this one leſſon which is the foundation and fountaine of al the reſt, that godlineſſe is the greateſt gaine? Bind them to this trade, this is the beſt trade, with which no other can bee matched or compared; this requireth no great ſtocke or ſubſtance to put them foorth. They that hauehave nothing to giuegive, and little to liue vponupon, may aſloon aduance and preferre their children this way, as they that hauehave great riches, & large poſſeſſions. Hence it is that the Prophet ſaith, mmEſay 55, 1, 2Isa 55:1Isa 55:2Ho, eueryevery one that thirſteth, come ye to the Waters, and ye that hauehave no Siluer, come buy and eate; Come I ſay, buy Wine and Milke without Siluer, and without Money: wherefore do yee lay out Siluer, and not for Bread? And your labour without being ſatisfied? Hearken diligently vntounto me, and eate that which is good, and let your ſoule delight in fatneſſe.

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

Furthermore, if we deſire to hauehave our Seruants that attend vponupon vsus, and labour for vsus, to be obedient and faithfull vntounto vsus, painfull in their calling, and truſty in their buſineſſe, let vsus know that we our ſelues muſt be the means to procure it, and further it by ſeeking their ſaluation, and labouring earneſtly their conuerſion. If they be truly Religious, they will be truely righteous; if they once know how to ſerue God faithfully, they will ſoone learn to ſerue vsus faithfully for Conſcience ſake. Many hauehave euill ſeruants, and vngracious Children, they ſee it, they complaine of it, they ſeeme to lament it; but they neuer conſider that the cheefeſt fault is their owne. HaueHave wee Seruants or Children giuen to lying, to deceiuing, to fraude, to falſhood, to robbing and ſtealing, and breaking out into ſundry diſorders in their life? Let vsus marke what the cauſe is, let vsus ſee where is the occaſion, and let vsus prouide howe theſe abuſes may be remedied and redreſſed. There is no better way to recouer them, then to teach them their duties, to ſhewe them their ſinnes out of the word of God, and to lay before them his Iudgements that are due vntounto them. It is a great bleſſing of God to hauehave a Religious ſeruant, he bringeth the bleſſing of God with him, the heart of his Maiſter may truſt in him, and he ſhall hauehave no neede of ſpoile, he will do him good (and not euill) all the dayes of his life. This wee ſee in the ſeruant of Abraham, who as hee had a care to teach and traine vp his houſholde in the wayes of godlineſſe, ſo the Lord bleſſed him with a faithfull family, and a nnGen. 24, 42.Gen 24:42religious ſeruant, whom hee employed in a waighty buſineſſe, of fetching home a Wife for his Sonne Iſaac.

p. 236The like we ſee in Ioſeph, he was ſold for a ſlaue, and brought down into Egypt, and bought at the hand of the Iſhmaelites, And the Lorde ooGen. 39, 2, 3.Gen 39:2Gen 39:3was vvith him, and he was a man that prospered, and was in the houſe of his Maiſter the Egiptian, and his Maiſter ſaw that the Lord was with him, and that the Lord made all that he did to proſper in his hand. So afterward, when as thorough …he ſlanderous accuſation, and falſe information of his Miſtris, he was caſt into priſon, ppPſal. 105, 18Ps 105:18where he was laid in Irons, and his feete were held in the ſtockes, the Lord made his innocency known, and ſhewed mercy vntounto him, and got him fauour in the ſight of the Maiſter of the priſon, qqGen. 39, 22.Gen 39:22and the Keeper of the priſon committed to Ioſephs hand all the priſoners that were in the priſon, & whatſoeuer they did there, that did he; and the Keeper of the priſon, looked vntounto nothing that was vnderunder his hand, ſeeing that the Lorde was with him, for whatſoeuer he did, the Lord made it to proſper. Beholde heere in Ioſeph (as in a cleare glaſſe) the right picture and patterne of a right religious ſeruant, who being a poore priſoner, and lying in a darke Dungeon, beeing vniuſtly falne into the diſpleaſure of his Maiſter, and wrongfully caſt into a cloſe priſon, did in that wofull and pittifull condition, both gain glory to God, beautifie his owne profeſſion, and ſeeke the good of his Maiſter, that put his truſt in him. For no man is in ſo low and meane an eſtate, if he be a poore Seruant, a baſe Kitchen boy, or a vile priſoner, but by diligence in his Calling, (ſuch as it is) and by ſhewing fidelity to his Maiſter (ſuch as he is) may greatly glorify the name of God whom he doth ſerue, and adorne the Goſpell of Chriſt which he doth profeſſe.

Hence it is, that the Apoſtle exhorting all religious ſeruants, ſaith, rr1 Tim. 6, 1, 2 Titus 2, 10.1 Tim 6:11 Tim 6:2Titus 2:10Let as many ſeruants as are vnderunder the yoake, count their Maiſters woorthy of all honour, that the name of God and his Goſpell be not euill ſpoken of, and that they may adorn the Doctrine of God our Sauiour in all things. The example of Iacob alſo is worth and worthy the obſeruation in this caſe, who albeit he ſerued an hard & froward Maiſter, yet he rather conſidered what he ought to doe, then what the other deſerued to ſuffer, ſo that he witneſſeth, ſſGen. 31, 40.Gen 31:40Hee was in the day conſumed with heate, and with froſt in the night, and his ſleepe departed from his eyes, whatſoeuer was torne of Beaſtes, he brought it not vntounto him, but made it good himſelfe. This is it which the Centurion in the Goſpell confeſſeth, and commendeth in his ſeruants, ttMath. 8, 9.Matt 8:9For I am a man alſo vnderunder the authority of another, and I hauehave Souldiers vnderunder me: and I ſay to one, Goe, and he goeth; and to another, Come, and hee commeth, and to my ſeruant do this, and hee doth it. Theſe examples alſo of that ſeruant and Souldier, that waited vppon Cornelius, is notable to this purpoſe, uuActs 10, 7.Acts 10:7who being trained vp in the feare of God, ſhewed all fidelity and forwardneſſe to performe the will and commaundement of his Maiſter, and went to bring Peter, by whoſe Miniſterie they might bee further inſtructed. Thus we ſee, that religious ſeruants are the beſt Seruants, the moſt dilligent Seruants, the moſt true and truſtie Seruants, the moſt prouident and profitable Seruants, and therefore it belongeth to al Maſters of families, to be carefull to teach them the feare of the Lorde, and to traine them in the wayes of godlineſſe. Heereby they ſhall honor God, heerby they ſhal do great good to their ſoules, heerby they ſhal diſcharge a good Conſcience, heereby they ſhall procure their owne profite, and further their owne gaine.

[Which in times paſt was to thee vnprofitable, but nowe profitable both to thee and to mee.] The Apoſtle in this place, ſpeaking of the eſtate of Oneſimus, and ſhewing what hee was before his Conuerſion, and what hee was after, dooth fitly diſtinguiſh the times, and ſayeth, that before his Calling to the Faith, hee was vnprofitable, ſeruing to no other purpoſe, but to feede himſelfe, and fill vp a place; but no good, no grace, no godlineſſe appeared to bee in him. But where did he conuerſe and lead this life? Was it where the p. 237name of God was not knowne, or where the ſound of the Goſpell was not heard? No, it was in faithfull Philemons houſe. This may at the firſt ſeeme a very ſtrange and wonderfull thing, that he liuing in ſo religious an houſe, in ſo reformed a family, with ſo godly a company, which had the reputation of a little Church, ſhould fauour nothing of piety, nothing of Chriſtianitie, but remaine in vnfaithfulneſſe toward God, and in vnrighteouſneſſe toward his Maiſter. Doctrine 2. In godly families are manie times vngodly Children and Seruants.In godly families are manie times vngodly Children and Seruants.From this deſcription of Oneſimus, in the time of his ignorance, before his eyes were opened, and his heart reformed, wee learne that it falleth out (notwithſtanding the deſire and diligence of the Gouernors of the houſe) that in reformed families, are oftentimes found vnreformed perſons. In godly places, do many times lurke vngodly Children, and vncorrigible ſeruants, into whoſe hearts no inſtruction will enter, and whoſe diſpoſition no meanes of reformation can alter. We ſee this in the firſt family that euer was vponupon the earth; and there hauehave beene no more wicked men in the world then they, that hauehave had the beſt meanes to direct them. Adam had malicious and murthering Caine, Abraham had perſecuting and ſauage Iſhmaell; Noah had ſcoffing and curſed Cham; Iſaac had vngracious and prophan Eſau; Dauid had ambitious and aſpyring Abſalom. So it was with Eli, with Samuel, with Hezekiah, with Ioſiah, & ſundry others, who after good means vſed by themſelues, hauehave found much euill practiſed by their Children. The Fathers are often carefull to lay a good foundation, & to nurture their children with good inſtruction, aaHomer Odyſis. lib. 2. foreign.yet few children prooue like their Fathers, but are a degenerate and vnregenerate off-ſpring.

Reaſon 1.And albeit this do ſufficiently appeare vntounto vsus by Teſtimonies of Scripture, and by daily experience, yet we ſhall farther be confirmed in this truth, if we waigh the Reaſons whereupon it ſtandeth. Firſt, Religion commeth not by inheritance, and grace cannot be conueyed by propagation, but eueryevery man begetteth his like, as he himſelfe is by nature, as one Serpent engendereth another. This Moſes teacheth, that when Adam was faln from God, and had loſt the grace of ſanctification, bbGen. 5, 3.Gen 5:3He begat a child in his owne likenes, after his owne Image. Godly Parents may leaue their children temporal poſſeſsions, but they cannot bequeath vntounto them Faith and a good conſcience, which are not to be found in the naturall man.

Reaſon 2.Secondly, there muſt be a new byrth begun by Gods ſpirit; for the grace of regeneration, whereby we are brought to hauehave one foote in Gods Kingdome, is not of fleſh and blood, but of water and the ſpirit; it is not of the will of man, but of the worke of God. This is it which our Sauiour ſetteth downe, ccIohn 1, 12, 13, and 3, 3, 5.John 1:12John 1:13John 3:3John 3:5As many as receiued him, to them he gaue prerogatiue to be the ſonnes of God, euen to them that beleeue in his Name, which are borne not of bloode, nor of the will of the Fleſh, nor of the will of man, but of God. Likewiſe, when hee diſputed with Nicodemus, who was ignorant of this Doctrine, he ſaith; Verily, 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. It is he onelyonly that gaue the heart, that is able to change the heart; it is hee that gaue the eyes, that is able to open the eyes.

Reaſon 3.Thirdly, albeit the vnregenerate perſons, and looſe liuers, doe not want education and good bringing vp, yet they are not amended and reformed, becauſe God doth not purpoſe their conuerſion, but appoint their confuſion. The Lord ſtirred vp Pharaoh ddRom. 9, 17.Rom 9:17to this ſame purpoſe, that hee might ſhew his power in him, and that his name might be declared throughout al the earth, yet he ſent vntounto him Moſes and Aaron to cleare his owne Iuſtice, & to make him without excuſe. The like the Scripture ſpeaketh of the ſonnes of Eli, who were reproued of him, for making the Iſraelites to treſpaſſe, and to abhorre the offerings of the Lord, yet they regarded not his reproofe, beeing the Father of their bodies, the Prieſt of the moſt high God, and the iudge of the p. 238people: and this reaſon is rendered, why they obeyed not his voice, & hearkned not to his Counſell, ee1 Sam. 2, 25.1 Sam 2:25Becauſe the Lord would ſlay thē. So then, whether we do conſider that grace cannot be conueyed by propagation, or that it is the proper worke of the ſpirit, to effect our regeneration, or that God will glorifie his great name in the confuſion of ſuch as break the bands, and caſt away the Cordes of Diſcipline from them, wee cannot greatly maruaile, that in reformed places, are oftentimes to bee found vnreformed perſons.

Vſe 1.Let vsus make vſe of this Doctrine, and ſee both what may bee learned by it, and how it may bee applyed vntounto vsus. Firſt of all, it teatheth, that though education bee a notable meanes of reformation and working good in the hearts of thoſe that heare inſtruction, and albeit Parents and Mayſters bee thereby diſcharged, as they that hauehave done their dutie, yet bare teaching is not ſufficient to conuert the ſoule, and to ſettle the Conſcience in good thinges. Noah was as carefull for the inſtruction of Cham and Canaan, as of the reſt that were of his houſe, & belonged to his charge: yet they followed not his Doctrine, but ſcoffed at him that was both Paſtor and Parent. Dauid a man after Gods owne heart, walked in the middeſt of his houſe, in the vprightneſſe of his Conſcience; yet he had an inceſtuous Ammon, a Rebellious Abſolom, a licentious Adoniah, all of them vngodly and vngracious Children. So then, although education be a good meanes, yet it is not a ſufficient meanes to worke reformation. He that laboureth in planting and watering, is nothing, except God giuegive the bleſsing of encreaſe. We ſee this euidently in the publicke aſſembly, as well as in the priuate family; in the houſe of God, as well as in the houſe of man. There is a difference of hearers, according to their diuers diſpoſitions, ffMath. 13, 13, 14.Matt 13:13Matt 13:14ſome are deafe hearers, that hauehave not their eares boared through to the heart, they hauehave onelyonly outward eares, and regarde no more but outward hearing, and are no way mooued with that which is ſpoken, dead-hearted, dull-eared, dim-ſighted, heauy-headed. Others, beſide their bodily eares, hauehave the eares of their hearts opened by the word and worke of the Spirit, made plyable and tractable to receiue, imbrace, and beleeue, that which they heare. So is it in the priuate inſtruction, vſed in priuate Families, all that heare with the outwarde eare, are not reformed; all that are inſtructed, are not conuerted. Obiection.What then? Shall not Fathers teach their Children, and Maiſters their Seruants, and Houſeholders their Families, becauſe ſome hauehave not beleeued, and many remaine as blinde and blockiſh as they were at the firſt? Anſwere.Yes, it is their dutie to bee dilligent in teaching them, and in laying the foundation of Chriſtian Religion among them, howſoeuer it bee receyued or reiected of ſuch as bee in their houſes, and belong vntounto them. Were not he a ſimple Husbandman, that would neglect to ſowe his Ground, becauſe hee knoweth that ſome of the Corne will neuer grow vppe, to bring foorth fruite, but dye in the earth? Or were not hee an vnwiſe Law-giuer, that will not hauehave wholeſome Lawes enacted and eſtabliſhed, becauſe ſome tranſgreſſe them, and diſobey them, and make no account of them? Or were not hee a very fooliſh Father, who becauſe hee hath one rude and riotous Sonne, that will not reuerence his perſon, nor fulfill his Commaundements, nor regarde his Authoritie, nor feare his threatninges, woulde therefore holde his peace, and refraine himſelfe from inſtructing and informing his other Children in the wayes of Godlineſſe? Or were hee not a badde Gardiner, who becauſe ſome of his Ground bringeth forth Weeds and Nettles, would therefore refuſe to water the Hearbes that are meete for the vſe of man? When the Lorde ſent his holy Prophets to reprooue the ſtubborne and ſtiffe-necked Iewes, hee knewe what entertainement them-ſelues ſhoulde finde, and what effect their Doctrine woulde hauehave taken, yet to make them without excuſe, p. 239they were commanded to go, that they might be conuinced of ſinne, ſeeing there had beene a Prophet among them. The Prophet Ieremy being called of God to preach the word, is told afore-hand, that they ſhoulde not obey his word, ggIer. 1, 19. Ezek. 2, 5, 7. and 3, 7.Jer 1:19Ezek 2:5Ezek 2:7Ezek 3:7but fight againſt him. Likewiſe Ezekiell being ſent to the children of Iſrael, is ſhewed that they would not heare him, nor ceaſe from their waies. Whereby we ſee, that howſoeuer the people were ſtiffe-necked, and ſtif-harted, howſoeuer their faces were ſtronger then the Flint, and their fore-heads were harder then the Adamant, yet God would hauehave his worde offered vntounto them, and laid before them. He hath mo endes then one of the preaching of his word; ſometimes he vſeth it to ſoften, and ſometimes to harden; ſometimes to ſaue, and ſometimes to condemne; ſomtimes to be hh2 Cor. 2, 162 Cor 2:16the ſauor of life vntounto life, and ſometimes to be the ſauor of death vntounto death. So ſhould it be with all godly houſholders, howſoeuer they hauehave many that harbour in their houſes, & are entertained within their wals, that regard not the fear of God, but pull away their ſhoulders from the ſweet yoak of God, yet they are not to ſurceaſe or wax faint and weary, but to continue the inſtruction of them & the powring of water vponupon the hard ſtone, proouing if God at anytime will ſoften their harts, and giuegive them repentance, that they may come out of the ſnares of the Deuil, of whom they are holdē captiues. We know not at what time God may work in them, and call them to a ſight of their ſinnes, and to a turning from their ſins. They may heare that in the time of their ignorance, which they may practiſe in the time of their knowledge. They may hear that Doctrine, which though it lye hid and couered, as Corn in the earth, or as fire in the aſhes a long time, and ſeeme buried in perpetuall forgetfulneſſe, yet it may afterwardes break forth as the light, and kindle in their harts as a mightie flame. Thus peraduenture it might be with this Oneſimus, when he was conuerted by the Miniſtry of the Apoſtle to the Faith of Chriſt, he might cal to his remembrance many good thinges that hee had heard before, but neuer a whit regarded nor reſpected, and now profit by that Doctrine that before he had deſpiſed and derided. The Diſciples of Chriſt did not by and by receiue, nor conceiue of his preaching; but when iiIohn 2, 22.John 2:22hee was riſen againe, they remembered what hee had deliuered vntounto them. So ought wee to deale toward ſuch as are committed vntounto vsus, let vsus plant and water, committing and commending the ſucceſſe and encreaſe of all our labours vntounto God.

Vſe 2Secondly, ſeeing where there are good meanes, are many times godleſſe and graceleſſe men, we learne that to heare to ſaluation, and to receiue willingly inſtruction, is no generall or common grace, no man can beleeue, ſauing hee to whom it is giuen. It is the guift of God that muſt open the vnderſtanding, and boare through the eare, and ſanctify the heart, before any can heare, with a deſire to vnderſtand, or lay it vppe with a purpoſe to practiſe and obey. Hence it is, that the Prophet ſaith, kkEſay 50, 5.Isa 50:5The Lord GOD hath opened mine eare, and I was not rebellious, neyther turned I backe. The Euangeliſt Luke teacheth, that when the Apoſtles preached the Goſpell, ſo many as were appointed to ſaluation, beleeued, which was a fruite of their election; others mocked, which was a ſigne of their Reprobation. Lydia is commended, in that ſhe llActs 16, 4.Acts 16:4attended vntounto the things which Paule ſpake, but it was the Lord that opened her heart before ſhe could be a faithfull and fruitfull hearer. To this purpoſe Moſes ſpeaketh to all Iſraell, mmDeut. 29, 2, 3, 4.Deut 29:2Deut 29:3Deut 29:4Ye hauehave ſeen all that the Lord did before your eyes in the Land of Egypt vntounto Pharaoh, and vntounto al his ſeruants, and vntounto all his Land, the great tentations which thine eyes hauehave ſeene, thoſe great Myracles and wonders: yet the Lorde hath not giuen you an heart to perceiue, and eyes to ſee, and eares to heare vntounto this day. Nowe, as this ouer-throweth ſuch as teach and maintaine an vniuerſall Vocation, ſo it muſt ſerue to ſettle vsus in the trueth of the Doctrine of particular election, p. 240and predeſtination, nnRom. 9, 15, 16, 18, 13, 14Rom 9:15Rom 9:16Rom 9:18Rom 9:13Rom 9:14That it is neither in him that willeth, nor in him that rundeth, but in God that ſheweth mercy. He ſheweth merciemercy vponupon whom he will ſhew merciemercy, and will hauehave compaſſion vponupon whom he will hauehave compaſsion: therefore, he hath merciemercy vponupon whom he will, and whom he will he hardneth. God loued Iacob, and hated Eſau, ſo that it was ſaide, The elder ſhall ſerue the younger. The Lord electeth ſome vntounto life and ſaluation, before the foundations of the world; he elected ſome, and therefore not all; before the beginning of the world, and therefore not for their deſerts, who then had not their beeing vppon the earth. Who art thou ooIob 9, 4, Rom. 9, 20.Job 9:4Rom 9:20that wilt diſpute with GOD? Or what ſhall it auayle vsus to queſtion it, and quarrell it with the Almightie? May the ppEſay 10, 15. Rom. 9, 21.Isa 10:15Rom 9:21Clay reaſon with the Potter, or the Axe with the Carpenter, or the Sawe with him that draweth it, or the Rodde with him that taketh it? Or ſhall the thing formed, ſay vntounto him that formed it, Why haſt thou made mee thus? Dare any Seruant pry and ſearch into all the ſecrets of his Maiſter? Canſt thou follow & track the way of the Fiſh in the Waters, of the Fowles in the Ayre, of a Serpent vppon a ſtone, of a Shippe in the Sea? Let vsus not aske a reaſon of his will, but rather ſay with the Apoſtle, qqRo. 11, 33, 34Rom 11:33Rom 11:34O the deepeneſſe of the Riches both of the wiſedome and Knowledge of GOD! Howe vnſearchable are his Iudgementes, and his wayes paſt finding out? For who hath knowne the minde of the Lorde, or who was his Counſellor, or who hath giuen vntounto him firſt, and he ſhall be recompenced? If God ſhould doo equally well vntounto all his Creatures, then were hee after a ſort ſo much leſſe to be praiſed and magnifyed of ſome for his benefites, ſeeing he ſhould do nothing ſpecially and ſingulerly to them, more then to others. Neither is there are iniquitie in our God in ſo doing, for may hee not rrMath. 20, 13Matt 20:13do with his owne what he will? May he not lighten what eyes hee will, or ſhoot away what arrowes he is diſpoſed, without our certaine knowledge of his ſecret counſels?

Obiection.But ſome man may ſay, when an whole aſſembly hauehave the ſame meanes, the ſame Miniſtery, an whole Family the ſame teaching and inſtruction; How is it that ſome beleeue, others will not beleeue? Some are conuerted, others are hardned? Some are elect, others are reiected? Anſwere.I aunſwere, it is not for the Creature curiouſly to ſearch into the workes of the Creator, but to bee wiſe, according to ſobrietie: and as well a man might demaund, why all in the fielde is not pure Corne, but ſome Tares? Why all in the Barne is not Wheate, but ſome Chaffe? Why Trees beare ſome leaues, and not all Fruite? Why in a great houſe there are Veſſelles of Golde and Siluer; ſome to an honourable, and others to a diſhonourable vſe? Why there are as well Goats that will not heare, as Sheepe that heare the voyce of the Shepheard? The Lord Ieſus adoreth the Counſell of his Father heerein, and confeſſeth the reaſon to bee his will and heauenly pleaſure, and farther then this whoſoeuer goeth, higher then this whoſoeuer aſcendeth, and deeper then this whoſoeuer ſearcheth, ſhall wander as in a maze, and neuer returne, ſhall fall downe headlong into a Gulfe, and neuer riſe vp againe. Our Sauiour ſaith, ſſMat. 11, 25, 26Matt 11:25Matt 11:26I giuegive thee thankes, O Father, Lord of Heauen and Earth, becauſe thou haſt hid theſe thinges from the Wiſe and men of vnderſtanding, and haſt opened them vntounto Babes, It is ſo, O Father, becauſe thy good pleaſure was ſuch. As for the condemnation of the wicked, and the execution of the heauy wrath and iuſt iudgements of God, there is more then ſufficient due deſert in the Reprobate; and though the righteous Lord worke therein, yet beware thou imagine any euill in him. The raine moyſtneth an euill Tree, and therefore it beareth bitter, and no better fruite. In that it beareth fruite, it commeth of the moyſture: but in that it bringeth foorth euill fruite, it commeth of his owne Nature. The Sunne by the ſtrength of his heate, and vertue of the Beames thereof, rayſeth out of the Dirt and Dunghill, many foule and filthy ſauours, that infect men, and corrupt the Ayre; the raiſing of them vp, p. 241is from the Sunne, the vnwholſome and noyſome ſmelles are from the places themſelues. The Raine is not properly the cauſe of the euill fruite, but the Nature of the Tree, and therefore it woorthily calleth for the Axe to cut it downe, and then iuſtly deſerueth to be throwne into the fire. The Sunne is not directly the cauſe of thoſe filthie ſauours that are extracted out of ſtinking Ponds and puddles, but the Miery and mariſh Ditches themſelues. So is it with God, he is as the Raine that falleth, and as the Sunne that ſhyneth from Heauen, ttActs 17, 28.Acts 17:28Hee mooueth the euill man who worketh euill: the action is of God, the euill is from the free will of man, and from the ſoule ſpirite of the Deuill. God is not the Authour of the euill, and therefore let uuIam. 1, 13, 14Jas 1:13Jas 1:14no man ſay when he is tempted, I am tempted of God, for God cannot be tempted with euil, neither tempteth he any man: but eueryevery man is tempted, when he is drawne away by his owne concupiſcence, and is entiſed.

Seeing then, the grace of Election, of Redemption, of Iuſtification, of Vocation, of Sanctification, is not generall, nor generally giuen vntounto all, but according to the free purpoſe and pleaſure of him that chooſeth, redeemeth, calleth, iuſtifieth, and ſanctifieth: Let vsus acknowledge his great merciemercy to the praiſe and glorie of his name, when hee maketh his owne ordinances auayleable, which we ſee in many to bee vnprofitable: let vsus confeſſe his louing kindneſſe toward vsus, when he doth beget vsus by the immortall ſeede of regeneration, and worketh effectually our ſaluation. For what hauehave wee in vsus, to mooue the Lorde to ſauour vsus, and followe vsus, with a multitude of his compaſſions? Doth he ſee vsus any better by Nature then others, whome hee hath reiected and refuſed? No, in no wiſe. We are of the ſame moulde with them, and by nature no better then they. Let vsus not ſtand vponupon the righteouſneſſe of our owne nature, or the deſerts of our own works, or the goodneſſe of our Anceſtors, but ſeeke to hauehave grace in our hearts, xxOuid. Metamorph. lib. 13. Quae non fecimus ipſi, vix ea noſtra voco.and not to call that our owne, which we our ſelues hauehave not done. The Father ſhall not be ſaued by the Childe, nor the Childe by the Father, yyEzek. 18, 25 26, 27.Ezek 18:25but eueryevery man ſhall confeſſe the wayes of God to bee equall, and giuegive an account for himſelfe. Manie godly and faithfull parents hauehave had children appointed to wrath, and reſerued to deſtruction: and therefore, whether our fore-fathers were beleeuers or vnbeleeuers, let not vsus looke ſo much vponupon them, to glory in them, or to reſt vponupon them, or think to be ſaued by them, as enter into our ſelues, and labor to approue our obedience in the ſight of God.

Vſe 3.Thirdly, ſeeing that in good houſes are found euill perſons, it putteth all Parents and Maiſters in minde of a neceſſary duty, and offereth them comfort in the diſcharge of their duty. Their duty is not to forget or neglect to pray vntounto God earneſtly, conſtantly, and continually, for Gods bleſſing vponupon his labours in their family. For when wee hauehave doone our beſt endeuours, and vſed the greateſt diligence, there remaineth ſomwhat behinde to be performed for our Children and people, euen to wait for the encreaſe of our labors, and the worke of Gods Spirit, to ſeaſon and ſanctifie their hearts that belong vntounto vsus. It is not the outward worke of teaching, that can conuert the ſoule, and reforme the life. We can but ſpeake vntounto the eare, it is God that ſpeaketh vntounto the heart. Hence it is, that ſome beleeue, and others blaſpheme; ſome are bettered by the word, others are made worſe by inſtruction, and become deſperate, and extreamly wicked, as the Sun that ſoftneth the wax, and hardneth the Clay. The Iewes that were fedde by the word, zzActs 13, 45. and 19, 9.Acts 13:45Acts 19:9were filled with enuie, and contemned the ordinance of God offered vntounto them, and ſpake euill of the way of God, and the meanes of ſaluation. So it was with Pharaoh, the more Moſes and Aaron ſpake vntounto him, ſo much the more his heart was hardened. For the word, thorough the corruption of our nature, is as an Hammer that hardeneth the Anuile, as a fire that conſumeth the Stubble, and as a Raine, that bringeth vppe briars and buſhes, that are reſerued to p. 242be burned. There is no godly Houſholder, but if he be diligent to marke the manners, and to know the behauiour of the people about him, he ſhall eſpy not onelyonly many vnreformed in themſelues, but ſecret enemies to reformation in others. So that it is their parts, to entreat God, both before and after the meanes vſed, to make them effectuall and profitable, and to deſire him to encline their hearts to practiſe and obedience. We muſt follow the example of the Husbandman, who after the ſowing of his ſeede, and Tilling of his ground, aaIames 5, 7.Jas 5:7looketh for the early and the latter raine to come from heauen, ſo muſt we call vponupon God our Heauenly Father, to ſend a gracious raine to moyſten their hard hearts, and ſo to ſoften them, as that they may bee fit to receyue inſtruction. This the Prophet Ieremy teacheth, bbIer. 31, 18.Jer 31:18I hauehave heard Ephraim lamenting thus; Thou haſt corrected me, and I was chaſtiſed as an vntamed Calfe, conuert thou me, and I ſhall be conuerted, for thou art the Lord my God. And in another place the Church ſaith, ccLamen. 5, 21Turne thou vntounto vsus, O Lord, and we ſhall be turned; renew our dayes as of old. Whereby we ſee, that we muſt depend vppon God to poure out his grace vponupon them, and to beginne in them the work of regeneration.

Moreouer, this ſerueth to comfort all faithfull Parents, and godly Mayſters, who hauehave with a good conſcience beene carefull to diſcharge their duties, and to reforme their families, albeit many remaine obſtinate, and continue ſetled in the Dregges of their ſinnes. It is vnpoſsible for the ddIer. 13, 23.Jer 13:23blacke Moore to change his skin, and the Leopard his ſpots; it is hard for them to do good, that are accuſtomed to do euill. Our labour ſhall not bee in vaine to our ſelues, albeit it be in vaine to others; our worke ſhall return into our owne boſome, albeit it will not enter into the boſome and breaſt of others. This is it which Chriſt our Sauiour ſaide to his Diſciples, whom he ſent vntounto the loſt Sheepe of the houſe of Iſraell, When eeMath. 10, 12, 13.Matt 10:12Matt 10:13ye come into an houſe, ſalute the ſame, and if the houſe be worthy, let your peace come vponupon it: but if it be not worthy, let your peace returne to you. Our carefull endeuours ſhall be rewarded of God, albeit they be ſmally regarded of men; they are approued in Heauen, albeit reproued & reiected in earth. When the Prophet Eſay bringeth in the Lord Ieſus, complaining that his preaching tooke none effect among the vnthankfull people of his owne hard-hearted Nation, hee comforteth himſelfe in this aſſurance, that he knew his labors ſhould not be in vain in the Lord, ffEſay 49, 4.Isa 49:4I ſaid, I hauehave laboured in vaine, I hauehave ſpent my ſtrength in vaine, and for nothing, but my iudgement is with the Lord, and my work with my God. So ſhal it be with eueryevery one of vsus that are deuout and diligent in doing our duties, and in inſtructing our families, God will not meaſure our paines by their profit, nor reward our diligence according to their negligence, gg1 Cor. 3, 8.1 Cor 3:8For eueryevery man ſhall receiue his wages according to his labour. This ought to be an encoragement to al men to take pains with their people, and to comfort them againſt al diſcomforts that ariſe in their way, to ſlake their diligence, to cool their zeal, to hinder their paines, and to ſtop the courſe, that happily they hauehave begun to win their families to a louelove of the truth.

Vſe 4.Laſtly, ſeeing euill perſons are found, where good meanes are vſed, it teacheth all thoſe that are vnderunder the gouernment of godly Maſters, not to bleſſe themſelues as though they were happy, becauſe they dwell not in prophane places, becauſe they ſerue not prophane Maiſters, becauſe they are partakers of inſtruction, which many thouſandes want; but it belongeth vntounto them to labor by all meanes to make the vſe of the meanes offered vntounto them, to bee fruitfull and effectual for their ſaluation. For, as when we come into the congregation of the faithfull, we ought to bee prepared and fitted to receiue the ſpirituall food of our ſoules; ſo in comming to the priuate exerciſes of Catechizing & inſtruction, we are not to preſent our ſelues raſhly and vnreuently, as if wee went to heare a Play, or to ſee ſome paſtime, or to diſpatch ſome p. 243worldly buſines: but we muſt performe theſe holy actions with a conſcience of our duties to God, & with a care of our own ſaluation. We hauehave not of our ſelues eares to heare, nor eyes to ſee, nor hearts to vnderſtand: we are not able to conceiue the things that are of God, without the aſſiſting and ſtrengthening Spirit of God.

Before we come to heare the word read vntounto vsus, or the principles of Religion laid before vsus, or to ioyn in prayer with our Brethren; hhIames 1, 19. 1 Pet. 2, 1. Eccle. 4, 17. Exod. 19, 10Jas 1:191 Pet 2:1Eccl 4:17Exod 19:10we muſt purge our affections, of wrath, filthineſſe, maliciouſneſſe, diſſimulation, hypocriſie, enuy, and euill ſpeaking. For ſo long as theſe corruptions are found in vsus, to offer vntounto vsus the Word, is all one, as if moſt pure Waters were powred into a ſtinking and polluted Veſſell, whereby they are made vnprofitable. We muſt vſe earneſt and hearty prayer vntounto the Lord, to open our blind eyes and deafe eares, iiPſa. 119, 18.Ps 119:18That we may vnderstand the wonderfull things of his Law: kkEzek. 36, 26Ezek 36:26That he would take away our ſtony hearts, and giuegive vsus hearts of Fleſh, in which his Word may be deepely imprinted. And whenſoeuer we are performing theſe heauenly duties, llActes 10, 33 1 Theſ. 2, 13. Luke 10, 16.Acts 10:331 Thess 2:13Luke 10:16we muſt account our ſelues to be in Gods preſence; wee muſt remember, that he is either ſpeaking to vsus, or we are ſpeaking to him; and we muſt ſtirre vp our ſelues to all attention. Thus it ſhall come to paſſe, that the word of God, which worketh in many to condemnation, ſhall bee to vsus the Seede of regeneration, the food of the ſoule, the curing of our corruptions, the light of our waies, and the meanes of working in vsus all neceſſary graces of God in this life, and of aſſuring vntounto vsus euerlaſting happineſſe in the life to come.

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

Doctrine 3. Former offences vppon true repentance, are to be forgiuen and forgotten.We learne from hence, that former offences vponupon true repentance and amendment of life, are to bee remitted and pardoned by all true Chriſtians. Whenſoeuer our Bretheren hauehave treſpaſſed againſt vsus, and offended vsus, it is our duty, vponupon their vnfained repentance to forgiue them, to forget their iniuries, and to receiue them into fauour againe. Whereas Oneſimus fled from his Maiſter, it was a ſinne, from ſo good a Maiſter it was a greater ſinne: but whereas he conueyed away with him his Maiſters goods, and did ſteale from him at his departure, this was more heynous, and made his offence worſt of all: yet vponupon his repentance, he laboureth to hauehave him forgiuen, and to hauehave his treſpaſſe put out of remembrance. This is offered to our conſiderations in the Parable of the prodigall Sonne, when once hee reſolued to leaue his looſe life, and to returne backe to his mmLuke 15, 20Luke 15:20Fathers houſe, from which he ſhamefully departed, he was entertained with a kiſſe, and receiued into fauour, and p. 244had his former miſdoings and miſdemeanours forgiuen. When Peter came to Chriſt and ſaid; nnMath. 18, 21 22.Matt 18:21Maiſter, how oft ſhall my Brother ſinne againſt me, and I ſhall forgiue him: VntoUnto ſeauen times? Ieſus ſaide vntounto him; I ſay not vntounto thee, VntoUnto ſeauen times: but vntounto ſeauenty times ſeauen times. To this purpoſe Chriſt propounded a parable of a certaine King, ooVerſe 23, 32, 33, 34, 35.which would take an account of his Seruants, and finding one that was vnmercifull and hard-hearted to one of his Fellow-Seruants, he called him vntounto him, and ſaide vntounto him: O euill Seruant, I forgaue thee all that debt becauſe thou prayedſt me: oughteſt not thou alſo to hauehave had pitty on thy Fellow-Seruant, euen as I had pitty on thee? So his Lord was wroth, and deliuered him to the Tormentours, till he ſhould pay all that was due to him: ſo likewiſe ſhall mine heauenly Father doe vntounto you, except ye forgiue from your hearts, each one to his Brother their Treſpaſſes. We hauehave in the Scriptures ſundry examples of the practiſe of this Doctrine, and of the performance of this duty. We ſee this in Ioſeph toward his brethren, when they deſired forgiueneſſe, and craued pardon at his handes after the death of their Father, ppGen. 50, 20, 21.Gen 50:20Gen 50:21he ſaid vntounto them; When ye thought euill againſt mee, God dispoſed it to good, that hee might bring to paſſe as it is at this day, and ſaue much people: Feare not now therefore, I will nouriſh you and your Children, and he comforted them, and ſpake kindely vntounto them. This Paule himſelfe practiſed, and moued others to practiſe toward the inceſtious Corinthians, qq2. Cor. 2, 7, 8, 9, 10.2 Cor 2:72 Cor 2:82 Cor 2:92 Cor 2:10It is ſufficient vntounto the ſame man, that he was rebuked of many, ſo that now contrary-wiſe, ye ought rather to forgiue him and comfort him, leaſt the ſame ſhould bee ſwallowed vp with ouer much heauineſſe. Wherefore I pray you, that you would confirme your louelove toward him: to whom ye forgiue any thing, I forgiue alſo: for verily, if I forgaue any thing, to whom I forgaue it, for your ſakes forgaue I it, in the ſight of Chriſt. To this purpoſe the ſame Apoſtle ſaith; rrEphe. 4, 26 27, 31, 32.Eph 4:26Be angry, but ſinne not: let not the Sunne goe downe vponupon your wrath, neither giuegive place to the Deuill. And afterward; Let all bitterneſſe, and anger, and wrath, and crying, and euill ſpeaking, be put away from you, with all maliciouſneſſe: be ye curteous one to another, and tender-hearted, freely forgiuing one another. All theſe Teſtimonies and examples, as a Cloud of Witneſſes ſerue to teach vsus, that repentant offenders muſt be forgiuen, and their offences blotted out of our remembrance.

Reaſon 1.The reaſons to confirme this truth farther to our conſciences, are not far to ſeeke, but neere at hand. For firſt, hereby we imitate our heauenly Father, and are made like to him. As we are commaunded to be holy, as he is holy: ſo we are charged, to Be mercifull, ſſLuke 6, 36. Ezek. 18, 23.Luke 6:36Ezek 18:23becauſe our Father alſo is mercifull, who hath not deſire that the wicked ſhould dye, but that he ſhould liue, if he returne from his waies. God is prouoked of vsus eueryevery moment, and we are indebted vntounto him ten thouſand Talents, yet he is intreated of vsus, and he is reconciled vntounto vsus, ſo that he maketh his Sunne to ariſe vponupon the good and euill, and the raine to fall vponupon the iuſt and vniuſt: ought not we therefore to louelove one another, and to forgiue one another after his example? This is the reaſon vſed by the Apoſtle; ttCol. 3, 12, 13Col 3:12Col 3:13Now therefore as the elect of God, holy and beloued, put on the bowels of mercy, kindneſſe, humbleneſſe of minde, meekeneſſe, long-ſuffering, forbearing one another, and forgiuing one another: if any man hauehave a quarrell to another, euen as Chriſt forgaue, euen ſo doe ye. It were wofull to vsus, if God were not ready to forgiue: for we finde our ſelues ready to offend, and one ſinne vnpardoned, is ſufficient to make vsus be condemned.

Reaſon 2.Secondly, our forgiuing of our Bretheren, giueth comfort and confidence that we our ſelues ſhall be forgiuen. We are taught to gather aſſurance of pardon to our owne hearts, from our readineſſe to forgiue others, that God wil, & in Chriſt hath forgiuen vsus our treſpaſſes. This we ſee in the fift petition of the Lords Prayer, when we are taught to ſay, and to pray: uuLuke 11, 4.Luke 11:4Forgiue vsus our ſinnes, for euen we forgiue euerie man that is indebed to vsus. EueryEvery one would p. 245be glad to hauehave a ſure teſtimony and infallible witneſſe of the forgiueneſſe of his ſinnes, for from hence commeth our greateſt comfort. Now there cannot be ſtronger Argument to worke in vsus this perſwaſion, ſeeing that we by examining our affections toward our Brethren, may conclude the certainety of Gods mercy toward vsus. For our forgiueneſſe is not made xxCyprian ſermo. 6 de orat. dominica.the cauſe, but the ſigne and Seale of Gods forgiueneſſe, for as much as his pardoning of vsus, doth worke in vsus the pardon of others.

Reaſon 3.Thirdly, it is a certaine thing, that ſuch as will not forgiue, ſhall themſelues neuer be forgiuen. Our forgiueneſſe is vponupon condition, if we remit the offences of others: if we retaine them, our owne ſinnes are alſo retained. If then the example of God and our owne aſſurance cannot draw vsus to this duty, let the greatneſſe of the danger moue vsus to forgiue, which hangeth ouer their heads, that harden their hearts in hatred and mallice againſt their Brethren. This our Sauiour ſetteth downe immediatly after the Lords Prayer; yyMath. 6, 14, 15. Mat. 11, 25, 26Matt 6:14Matt 6:15Matt 11:25Matt 11:26For if ye doe forgiae men their trespaſſes, your heauenly Father will alſo forgiue you: but if ye doe not forgiue Men their trespaſſes, no more will your Father forgiue you your trespaſſes. And in another place he ſaith; When ye ſhall ſtand and pray, forgiue, if ye hauehave any thing againſt any Man, that your Father alſo which is in heauen, may forgiue you your trespaſſes: for if you will not forgiue, your Father which is in Heauen will not pardon you your trespaſſes. This the Apoſtle Iames aſſureth, zzIames 2, 13.Jas 2:13That there ſhall be condemnation mercileſſe, to him that ſheweth not mercy, and mercy reioyceth againſt condemnation. This we ſee in the example of that euill Seruant that fell from his Maiſters fauour, and was denyed forgiueneſſe. For when as being vnable to pay, aaMat. 18, 26, 27, 28, 29, 30.Matt 18:26Matt 18:27Matt 18:28Matt 18:29Matt 18:30He cryed for mercy, deſired forbearance and promiſed payment, his Maiſter had compaſſion vponupon him, looſed him, and forgaue him the debt. But when that Seruant dealt hardly with his Fellow-Seruant that ought him an hundred pence, ſo that he laid handes vponupon him, tooke him by the throat, and caſt him into Priſon, his Lorde called backe his grant, and required the debt of him, and deliuered him to the Tormentours. This may ſeeme very ſtrange at the firſt, that his Lorde ſhould forgiue the Debter, yet and afterward exact the debt of him: to pardon the offence, and to punniſh the offender. This may ſeeme all one, as if a Magiſtrate ſhould remit the theft, and execute the Theefe. But we ſhall not greatly maruaile at this dealing, if we conſider that God giueth pardon vponupon condition, and that we receiue pardon vponupon condition. True it is, this condition is not alwaies or heere in this place expreſſed, but it is here and alwaies to bee vnderſtood. Notwithſtanding, ſometimes the condition is added, as when Chriſt ſaith; Condemne not, and ye ſhall not be condemned: forgiue, and ye ſhall be forgiuen. Luke 6. So that he forgiueth vsus our offences, condicionally that we forgiue the offences of our Brethren. Thus he forgaue the Seruant that was not able to pay, to teach him compaſſion and mercy toward thoſe that were indebted vntounto him. If we will not forgiue, but require of our debters the vtmoſt farthing, we ſhall finde the Lord as hard, and our ſelues to make a Law againſt our ſelues. Wherefore, to the end that Gods example may be followed in well doing, that our owne conſciences may be aſſured of forgiueneſſe, and that great danger is incurred through want of forgiueneſſe: we learne, that God requireth it as a ſpeciall duty of vsus, to ſhew our ſelues ready and forward to forgiue our Bretheren, that hauehave wronged and offended vsus.

Obiections made againſt this doctrine.And howſoeuer this Doctrine be proued by Scriptures, cleered by examples, and confirmed by reaſons, yet as it ſtandeth not with the liking of fleſh and bloud, which is ready to reuenge and breath out threatnings; ſo carnall reaſon miniſtreth many obiections which are not to be paſſed ouer, but to be diligently diſcuſſed and diſſolued. It ſhall not therefore be amiſſe, before we proceede to the vſes, to anſwer ſuch queſtions as ſtand in the way, whereat p. 246the vnleatned ſtumble, as at a ſtone that lyeth in the way: which being determined, we will handle the Vſes.

Obiection 1.Firſt, ſeeing we are bound to forgiue eueryevery one that is indebted vntounto vsus, the queſtion may be asked whether, this extend to all debts, and that we are charged to forgiue all our Debters? Anſwere.I anſwere, debts are of two ſorts, either Ciuill, which commeth by Couenants of buying and bargaining one with another, without which, the life of man cannot conſiſt. Of theſe mutuall Couenants and Contracts betweene man and man, we muſt not vnderſtand our Sauiour Chriſt when he ſpeaketh of Debts and Debters: but of priuate hurts and damages that are done vntounto vsus, in our bodies, in our goods, or in our good Names. Theſe iniuries done to our bodies, which oftentimes are miſvſed; to our goods which are diminiſhed, to our good Names which are impaired, are to be remitted. As for other debts due to vsus, we may require them, ſo we doe it with ſhewing mercy to ſuch as are in neceſſity, toward whom we ought to hauehave patience in forbearing.

Obiection 2.The ſecond is, whether a man may lawfully ſue him at the Law that hath offended him? Or how doth ſuing and forgiuing ſtand together in a Chriſtian? Anſwere.I anſwer, the Law is free for all men, and the end of it is to redreſſe all diſorders. And as a Souldier in a lawfull warre may kill his Enemy, and yet louelove him: ſo may a man forgiue an iniury, and yet vſe the remedy of the Law, and thereby ſeeke in a Chriſtian manner, to redreſſe the wronges that are done vntounto him. Now, in ſuing at the Law, we muſt obſerue theſe ſixe rules. Firſt, it muſt not be for toyes and trifles, but in matters of waite and importance, which do neerely concerne vsus, and whereby we are ſome way damnified. But trifles cannot damnifie vsus. This reproueth thoſe that are ſo farre carried vponupon the ſpleene, bb1 Cor. 6, 7.1 Cor 6:7as that they are ready to proſecute eueryevery action and ſlight occaſion that is offered vntounto them, if it be but the wagging of a Straw, which bewrayeth an euill heart in them. Secondly, we muſt take heede of priuate reuenge and inward hatred, which if we conceiue, we doe not forgiue. We muſt not ſuffer our ſuites to coole our louelove to our Bretheren, nor to weaken our Faith in performing our ſeruice & worſhip vntounto God. For albeit the cauſe be neuer ſo iuſt and lawfull, ccRom. 12, 9, 10.Rom 12:9Rom 12:10yet if we handle it vnlawfully, vncharitably, and vnchriſtianly, we offend God, and tranſgreſſe againſt our Brother. Thirdly, we muſt beware of giuing offence to the Church of God. Some offences are taken, but not giuen, as when men are offended for doing our duty to God. We muſt not omit that which God requireth, becauſe man will be offended. Our care muſt be, to be ready to giuegive ſatisfaction to the godly, that our doing be not iuſtly ſcandalous, obſeruing the rule of the Apoſtle; dd1 Cor. 10, 32 1 Theſ. 5, 22.1 Cor 10:321 Thess 5:22GiueGive no offence, neither to the Iew, nor to the Gentile, nor to the church of God, and abſtaine from all appearance of euill. Fourthly, the end of all Controuerſies and Suites in Law, muſt bee to liue in concord, and to maintaine godly peace. If we hauehave not this end, we ayme at a wrong end. The end of all lawfull Warre, is not murther and tumults, but peace and quietneſſe. So the end of all ſtrife, muſt be to liue without ſtrife. For if all iniuries were put vp and were not repreſſed, many would grow worſe and worſe, and ouerturne the Ciuill State and gouernment.

Fiftly, another end we may at, muſt be, that the truth may come to light that is hidden, that the party offending may be chaſtiſed, ee1 Cor. 6, 11.1 Cor 6:11and by chaſticement be brought to repentance for his wronges. For ſuch is the mallice of many, that the paſſing by of one wrong, would but open a wide gap or gate to bring other iniuries vponupon our owne heades: and the more we ſuffer, the more hard meaſure they would offer. Laſtly, the Law muſt bee vſed, not vponupon pleaſure, but vponupon neceſſity, and we muſt take it vp as the laſt refuge and remedy. We muſt vſe it as a Father vſeth correction, or as a Phyſition vſeth deſperate Medicines, or as the Surgion vſeth ſearing and cutting, ff1 Cor. 6, 6.1 Cor 6:6when p. 247other will not ſerue the turne. If a friendly agreement and priuate arbiterment may be had, let it be preferred, and the Magiſtrate not troubled with our contentions. Thou oughteſt not to produce into publike Courts of Iuſtice and iudgement, that which may well bee decided and determined by graue, ſober, godly, and diſcreet men at home, as the ſmall cauſes which the Rulers might iudge, were not to be brought before Moſes. Exod. 18, 22. If it cannot be had, ſo that though we ſeeke peace and enſue it, yet it flyeth from vsus, it is lawfull for vsus to go farther, euen to ſue our neghbour at the law, and vſe the benefit of the Magiſtrate.

Obiection 3.The third obiection is, how can the Magiſtrate practiſe this Doctrine to forgiue offences and offenders, ſeeing (as the Apoſtle teacherh.) Rom. 13. He beareth not the Sword in vaine? If his duty be to puniſh, how can he pardon? If he be to execute iudgement, how can he forgiue them that treſpaſſe? Anſwere.I anſwere, a Magiſtrate is to be conſidered two waies, according to two ſeuerall perſons which he doth ſuſtaine; to wit, either as he is a Man, or as hee is a Magiſtrate, as he hath a common condition, or a ſpeciall. As he is a man, or a Chriſtian man (which eſtate he hath common with his Brethren) he is to beare and forbeare, and behaue himſelfe as others: but as he is a Magiſtrate, which eſtate he hath as properlie belonging vntounto him; he is the Deputy and Vice-gerent of God, he ſuſtaineth his perſon, he executeth his iudgement; and therefore he ought not to hauehave any reſpect of perſons, or winke at the committing of any wickedneſſe.