pointeth out vnto vs when he commandeth vs to shew forth our good workes in our life f Mat 5 16. that God our Father may be glorified which is in heauen One end of good workes is the glory of God They can neuer please him vnlesse they ayme at that marke and tend to that end This the Apostle Peter teacheth g 1 Pet 2. Haue your conuersation honest among the Gentiles that they which speake euill of you as of euill doers may by your good workes which they shall see glorifie God in the day of visitation The glory of men and the magnifying of their name is not to be sought after but of God to whom all glory is due Reason 2. Secondly we are to make knowne the guiftes of God in our selues or in others because the more they be knowne and the farther they are spread the larger praise and more aboundant thanksgiuing may be giuen vnto God and yeelded to his name by many The rendring of thankes vnto him is a sacrifice that smelleth sweetly in his Nostrils The Apostle speaking of the liberallity of the Corinthians and exhorting them to the workes of mercy he vseth this reason that by beholding of them not only the godly are refreshed but God is glorified h 1 Cor. 9 11 12. That on all parts ye may be made rich vnto all liberalitie which causeth thorough vs thankesgiuing vnto God for the ministration of this seruice not onely supplieth the necessities of the Saints but also abundantly causeth many to giue thankes to God The reason is direct and of great force Reason 3. Thirdly in respect of others because the more the goodnesse and graces of God are spoken of and the more largely they are dispersed the mo by that meanes may be prouoked stirred vp to an imitation and following of their example and to a treading in their steps This is another end that we ought to respect in publishing the mercies of God to draw others to do the like and to prouoke them as by an holy emulation of their godlinesse Hence it is that the Apostle stirring vp the Corinthians to a bountifull helping of the Saints at Ierusalem he setteth before them the example of the Churches of Macedonia that they should follow them i 2 Cor. 8 1 2. We do you also to wit Bretheren of the grace of God bestowed vpon the Churches of Macedonia because in great triall of affliction their ioy abounded and their most extreame pouertie abounded vnto their rich liberality Hauing set before them this glasse to looke vpon and in it to beholde themselues that albeit the Macedonians themselues had heauie burdens laide vpon them and many charges of their owne that pressed them down whereby they were made poore yea extreame poore yet they hung not backe but were forward according to their power yea beyond their power to succour others He exhorteth the Corinthians heereupon k Verse 7. That as they abounded in euerie thing in faith and word and knowledge and in all dilligence and in their loue toward the Apostles euen so they should shew themselues to abound in this grace also Likewise hee commendeth the Thessalonians that they became followers of them l 1 Thes 1 6. 7 And receiued the word in much affliction with ioy of the Holy-Ghost so that they were as ensamples to all that beleeue in Macedonia and in Achaia So when he hath proued that Abrahams Faith m Ro 4 22 23 was imputed to him for righteousnesse he addeth Now it is not written for him only but also for vs to whom it shall be imputed which beleeue in him that raised vp Iesus our Lord from the dead So then if we lay these things together consider the person of God of the Church and of others that God is to bee glorified that the faythfull must haue their mouthes opened to praise him and that all others must bee prouoked by our good example in all these respects we learne that whensoeuer God bestoweth his guifts and we tast of his graces or others are made partakers of his goodnesse we must be carefull to make the same knowne to othets Vse 1. The Vses are now to be stood vpon First we see there may be somtimes a foolish modesty in concealing those good things which should bee vttered and published if they may further the cause of Religion or prouoke others to godlinesse or bring glory to God God is not ashamed of vs to bee called our God and to do vs good let vs not therefore be ashamed to acknowledg him to be good vnto vs and confesse his goodnesse to the sonnes of men We see how men are not ashamed to make knowne their vngodlinesse and proclaime it openly with brazen faces they glorie in it as at a triumph neuer blush at any thing Let vs therefore be bold to speake of good things account it our dutie to sound out alowd the graces that wee haue receiued It is to great nicenesse to hide Gods glory and our guifts This was the cause why Paule mentioned his labors his calling his knowledge his paines his n 2 Cor. 12 2. visions his reuelations when the false Apostles extolled them-selues aboue him to the reproach of his person to the slander of his calling to the disgrace of the Gospell and to the dishonor of God This compelled and constrained him not to be silent in his owne cause or rather in the cause of God and his Gospell For albeit his enemies seemed onely to contemne him and set his person at naught yet the contempt reached farther and thorough his sides they gaue a blow and a wound to the truth it selfe we must not be so dissolute and carelesse to neglect what euery one speaketh of vs but be iealous of our credit and maintaine our good name especially when our sincerity and Gods verity are ioyned together We see how Samuell before all the people o 1 Sam 12 3. protested his innocency in his life and vprightnesse in his calling because the Isralites had reiected him and brought his ministry into question There was a a time when Christ would not haue himselfe and his workes knowne to wit when the knowledge might hinder him and his preaching but he p Mat 10 27. commanded his Apostles to speake that in the light which he had told them in darknesse and to preach that in the house toppes which he told them in the eare This serueth to condemne those that derogate from the godly and diminish the graces that God hath giuen vnto them and bestowed vpon them For howsoeuer the notes of Godlinesse are stamped vpon them and the guiftes of God do shine as brightly as the light of the Sunne in them whereby they are marked to be his and knowne to belong vnto him yet they wil lessen and extenuate them and as it were clip the Princes Coyne that so they may be disgraced This is a manifest note of a
we haue much infidelitie in vs and are cumbred with doubting in the promises of God it pleased him in great mercy to prouide a remedy for our infirmity so that we may truely say where Sin abounded Grace hath abounded much more Thus we see the Lord Iesus dealt with Thomas one of the twelue when he beleeued not the Resurrection nor those that were chosen Witnesses thereof but said h Iohn 20 25 27. Except I see in his handes the print of the Nailes and put my Finger into the print of the Nailes and put mine hand into his side I will not beleeue it Heere we may behold as in a Glasse the example of exceeding great infidelity and vnbeleefe hee neither beleeueth nor will beleeue he will liue by sight and not by Faith This was no small obstinacy and incredulity in one of the Apostles who deserued to perrish in his sinne But Christ Iesus raiseth him out of this sleepe and offereth mercy with much compassion as it were pulling him out of this danger Put thy Finger heere and see mine handes and put forth thine hand and put it into my side and be not faithlesse but faithfull This is it which the Euangelist Mathew setteth downe Chapt. 12. i Math. 12. 20. A bruised Reed shall he not breake and smoaking Flaxe shall he not quench till he bring forth iudgement vnto victory Now such as Thomas was such we are all by Nature we cannot be perswaded to beleeue except wee see and feele We will not beleeue the bare word of God but are alwaies ready to wauer through vnbeleefe Hence it is that God in great mercy did from the beginning of the world adde to his word his Sacraments to assure his people that as he is the GOD of truth so he meaneth truely and performeth effectually whatsoeuer hee hath promised The Sacraments therefore are as signes and seales of his promises and dependances vppon the word that is gone out of his owne mouth The Apostle speaking of circumcision giuen to Abraham saith k Rom. 4 11. He receiued the signe of Circumcision as the Seale of the righteousnesse of the Faith which he had when he was vncircumcised that he should be the Father of al them that beleeue not being circumcised that righteousnesse might be imputed vnto them also Whereby we may see what the Nature of the Sacraments is to wit l what a Sacrament is and to what end it was instituted that they are visible signes instituted of God to seale vp his promises in the hearts of the faithfull The Author or efficient cause is God who onely hath power and authority to appoint and ordaine them because he it is that can giue force and efficacy vnto them The matter is the visible signe the forme is the maner of institution according to the Rites taught and prescribed in the word The end is that the faithfull may bee confirmed and strengthned in the truth of GOD. The word was giuen to instruct the Church by hearing the Sacraments were giuen to instruct the Church both by it and by the rest of the senses Indeede if wee were Angels and not men and were Spirits without bodies and heauenly Creatures not earthly we should not stand in neede of visible and bodily Sacraments but because our faith is feeble and wrastleth with Sathan the World the Flesh and such Enemies it wanteth proppes and pillers to vphold it that it doe not fall For albeit our Faith be mingled with doubting assaulted strongly with the waues of infidelity yet it ceaseth not to bee a true Faith An vnperfect Faith is a sound Faith though it be weake so that it standeth vs vpon with the Apostles m Luke 17 5. To pray for the encrease thereof Faith goeth before the Sacraments the which without Faith are idle and empty signes without profit without comfort without vse True it is the Infidels as the Aegiptians Aethiopians and other prophane people who neither worshipped the true God nor embraced the true Religion had the outward vse of circumcision as n Herod in Euterpe Histories testifie as also the Turkes and Iewes haue at this day but their cutting off the flesh is not the Sacrament of God but a meere ciuill thing yea an euill thing Thus then we see that the Sacraments were ordained of God to help our infirmity The promise of God is certaine and his Couenant doth not wauer neither can these outward Seales make it stronger But it is we that stumble and stagger and haue neede to be supported And woe vnto vs if we vse not this help and remedy left vnto vs nor profit thereby in confidence and assurance of our saluation For God hath after a sort bound himselfe vnto vs as by an Obligation Indeede man notwithstanding his wordes his oaths his promises his bands his seales and his assurances is oftentimes changeable and vnconstant but it is not so with God whose word is yea and Amen Were it not that we are weake of Faith and slow to beleeue he needed not to sweare by himselfe and by his holinesse hee needed not to haue set Authenticke Seales to his Word sauing that he minded to leaue no place for doubting in vs. Hence it is that the Apostle writing to the Hebrewes Chapt. 6. saith o He. 6 17 18. God willing more aboundantly to shew vnto the heires of promise the stablenesse of his counsell bound himselfe by an Oath that by two immutable thinges wherein it was vnpossible that God should lie we might haue strong consolation which haue our refuge to lay hold vpon that hope that is set before vs c. The greater meanes God hath left vnto vs the greater faith he requireth of vs and the more conscionable vse of those meanes that we may not alwaies bee Children Woe then vnto vs if in the store of so great mercies and variety of so many meanes we remaine distrustfull and doe not labour to gather strength of faith and assuraunce of comfort Let vs therefore grow from Faith to Faith as it were from strength to strength and not stand at one stay let vs proceede from one degree and measure to another vntill Christ Iesus bee throughly formed in vs. Vse 4 Lastly seeing Couenants in writing be requisite by the Lawes of God and Man wee must know that it is our dutie to deale iustly and vprightly one with another and in our bargainings to keepe a good conscience toward God and Man For this is the end wherefore Instruments in writing were brought in that all cozenage might be cut off all occasion of strife might be preuented Whereby we may gather that in all ages of men and times of the World there haue beene many deceits and much vnrighteous dealing to the disturbance of publique peace and the dissoluing of concord among men otherwise it had beene in vaine to require or to receiue such security in our buying and selling in our borrowing and lending one with
6. Faith Loue do alwayes go together We learne hereby that faith and Loue are allwaies coupled together faith is not without Loue nor Loue without faith but faith and Loue goe together in all the seruants of God and can neuer be seperated and put asunder When Paule praied for the Thessalonians he remembred these two z 1. Thes 1. 3. to be in them their effectuall faith and their diligent loue It is said of the Church gathered together after the assention of Christ a Acts. 2 44. that all they which beleeued were in one place and had all things common Such as were true beleeuers were also commoners together such as had Faith in Christ had Loue toward the Saints This Luke sheweth more plainly afterward b Act. 4. 32. The multitude of them that beleeued were of one heart and of one soule neither any of them said that any thing of that which he possessed was his owne but they had all thinges common Heere we see Faith and the manifestation of Faith by the fruits of Charity ioyned together To this purpose the Apostle saith c Gal. 5. 6. In Iesus Christ neither Circumcision auayleth any thing neither vncircumcision but faith which worketh by Loue. Heere also he coupleth Faith with Loue in one Yoake declaring that Faith is effectuall in the duties of Loue. So the Apostle Iohn teacheth that faith in Christ and Loue one toward another are thinges euer ioyned together d Iohn 3. 23. This is then his Commandement that wee beleeue in the Name of his sonne Iesus Christ and loue one another as he gaue Commaundement And the Apostle Iames speaking of the effectuall faith of Abraham whereby he beleeued and was iustifyed declareth that e Iam. 2. 22. the Faith wrought with his workes and through the workes was the Faith made perfect All these Texts and Testimonies of Scripture serue to teach vs that our faith must be accompanied with Loue and the one not deuided from the other Reason 1. The truth heereof will better appeare to euery one of vs If wee consider the Reasons For first they are as the Tree and the Fruite as the Roote and the Branch as the Fountaine and the Streame as the cause and the effect Faith is the Tree the Roote the Fountaine the cause Loue is the Fruite the Branch the Streame the effect The cause and the effect are Relatiues and haue relation and reference either to otherâ— so that the cause cannot be without his effect nor the effect without his cause and therefore both these must goe together The Prophet describeth the blessed man f Psal 1. 3. to be like a Tree planted by the Riuers of Waters that will bring forth her friute in due season whose Leafe shall not fade so whatsoeuer he shall do shall prosper Reason 2. Secondly faith separated from Loue or Loue separated from faith is a false faith and a false Loue. Faith without Loue or separated from the fruits of Loue is dead and without life a naked name without the thing an empty shaddow without substance a dead carcasse without breath It is nothing worth without Loue. The Apostle saith If a man had all faith so that he could remoue Mountaines g 1. Cor. 13. 1. 2. and had not Loue it were nothing he should be as sounding Brasse or a tinkeling Cymball So we read in the Epistle of Iames i Iames 2 20. That the Faith which is without workes is dead it is a Bastard Fayth a counterfet Faith an idle Faith which is no true Faith indeede but onely in Name For as a painted hand is no hand so a seeming Faith is no Faith Againe Loue without Faith is without his right order yea without his life soule his true cause and forme and so not good but euill not approued but reiected of God k Heb. 11 6. Rom. 14 23. For without Faith it is vnpossible to please God and whatsoeuer is not of Faith is sinne All workes of Iustice Mercy Righteousnesse to releeue the poore to feed the hungry to cloath the naked without Fayth are nothing worth nay all these beautifull shewes are beautifull sinnes except they be seasoned with Faith Againe to afflict thy soule to humble thy selfe to heare the word to receiue the Sacraments without Loue that is to do the duties of the first Table and to neglect them of the second Table is but Hypocrisie and maketh vs abhominable in the sight of God Seeing then Faith and Loue are as the cause and the effect that liue together seeing they loose their Names and Natures being disioyned and diuided one from another wee see it euidently and strongly to appeare that Faith in Christ and Loue to the Brethren as Mother and Daughter are ioyned together in euery true Christian Vse 1. The Vses are now to be considered First seeing these two guiftes are coupled together one with another it followeth that they must neuer be separated in a Christian man He that is ioyned with the head must also bee ioyned with the members and hee that hath his part in the Communion of Saints hath his fellowship also with Christ If it be a generall rule deliuered by Christ l Math. 19 6. that the thinges which God hath coupled together no man must separate it holdeth in this particular that Faith and Loue are not to be disioyned and dismembered forasmuch as God hath lodged them as two ghests in one house locked them vp as two Pearles and Iewels in one Closset It is a rule published by the m Cicer. de offic lib. 2. Heathen that all Vertues are knit together in one Chaine so that he which hath one hath all of them hee that wanteth one of them wanteth all so is it with this worthy paire of Heauenly graces we must not haue a Faith without Workes nor Workes without Faith but our Faith must be fruitfull to bring forth Workes and our Workes must bee thankfull to confesse them to be receyued from Faith Our Faith worketh by Loue our Loue liueth by Faith our Faith respecteth Christ our Loue respecteth the Saints Thus must these two be found in euery one of vs for they meete together in all such as shall be saued This n Titus 3 8. made the Apostle say in his Epistle to Titus Chap. 3. This is a true saying and these thinges I will thou shouldest affirme that they which haue beleeued God might bee carefull to shew forth Good-Workes These thinges are good and profitable vnto men Let vs examine our owne hearts whether we finde these two graces in vs which must bee as two twins that reioyce and take delight to bee together or two Sisters that accompanie one with another like Martha and Marie in one house so must these be two Vertues in one heart Hence it is that the Apostle Iohn saith in his first Epistle o 1 Iohn 4 20 21. If any man say I Loue
more aboundantly then they all yet not I but the grace of God which is with me So in the Parable of the talents they that vsed their talents well increased much by the vse of them do heare this to their great praise c Math. 25 21 It is well done good seruant faithfull thou hast bin faithfull in little I will make thee Ruler ouer much enter into thy Maisters ioy Moses is reported to be d Heb 3 5. 11 2. faithfull in all the house of God as a seruanr for a Witnesse of the things which shold be spoken after So the Holy Fathers are commended by the Apostle in the Epistle to the Hebrews who through their faith obtaind a good report 3. They are honored of vs by following of their liues and by an imitation of their vertues being as examples and patternes for vs to walke after For this is the glorie of the Saints if wee followe their Fayth Hope Charity Patience Doctrine and other like graces that haue appeared in them The Apostle willeth the Phillippians to be blamelesse and pure as the sonnes of God without rebuke in the midst of a naughty and crooked Nation shining among them as lights in the world and he addeth e Phil. 2 16. Holding fast the word of life that I may reioyce in the day of Christ that I haue not run in vain neither haue laboured in vaine And to this end dooth the Scripture make plentifull recorde of the graces of God giuen to the Saintes that our Faith might be strengthened and confirmed and wee encouraged in all wel-doing This is the right manner of honouring the Saintes and faithfull Seruaunts of God when God is honoured in them and for them when they are praysed and commended and when wee are stirred vp to good things by their example As for Religious Worship of adoration and inuocation of them it is not due vnto them it is proper to God f Reuel 22 9. and the Saints do not desire it or accept it Wherefore it is a notorious slaunder of the Church of Rome cast out against vs that wee contemne and despise the Saints that wee deface them and set them at naught whereas wee honour them as God hath commaunded them to bee honoured and giue them that reuerence that he hath appointed It were horrible impietie to speake reproachfully or to thinke vnreuerently of them whom GOD the Father honoureth whome the Sonne acknowledgeth for his Bretheren and Heyres with him whom the holy spirite calleth his Temple to dwell in The Righteous g Psal 112 6. Prou. 10 7. Luke 1 48. shall bee had in euerlasting remembrance The memoriall of the iust shall be blessed The Virgin Marie saith He hath looked vppon the poore degree of his seruant for beholde from henceforth shall all ages call me blessed On the other side The name of the wicked shall rot h Psal 109 13 and in the generation following it shall be put out But the Romain Church vnder a false Title of honouring the Saints doo hide and couer all their superstitions and bring in their merites and mediation vnder colour of doing reuerence vnto them Now the Scripture hath fore-warned vs that nothing falleth out more often or easily then to erre and offend in honouring of the Saints Christ reprooueth the Scribes and Pharisees i Math. 23 29 who builded the tombs of the Prophets and garnished the Sepulchres of the righteous yet they bare mortall hatred to the Gospel and to the professors of it And he reproueth the Iewes k Iohn 8 44. who magnified the memory of Abraham and boasted themselues to bee his Children yet they shewed themselues to be the children of the deuill and would not do the workes of Abraham But we giue them sufficient honor when we publish their praises and gifts and follow them in our liues as they followed Christ the author and finisher of our faith Vse 3 Thirdly we must beware that vaine-glory be not the end which wee seeke for We are to giue the glory to the Author not to the Instrument to God not to man to the Creator not â—o the Creature When Herod was magnified by the vaine applause of the people and honored for his great guifts as a God l Acts 12 23. Immediately the Angell of the Lord smote him because hee gaue not glory vnto God so that he was eaten of Wormes gaue vp the ghost This is it which Christ obiecteth to the Iewes m Iohn 5 44. How can ye beleeue which receiue honor one of another and seeke not the honour that commeth of God alone Yea this is it which he speaketh of himselfe n Ioh. 8 50 54 I seeke not mine owne praise but there is one that seeketh it iudgeth if I honor my selfe mine honour is nothing worth This vain-glory heere contemned and condemned is as ranke poison to infect as a bitter roote to corrupt and as filthy myre to defile our best workes bee they neuer so excellent What more heauenly worke or profitable dutie can wee performe then to pray vnto God and to call vppon his Name for the prayer of a faithfull man auayleth verie much if it bee feruent yet if it bee a Sacrifice offered with a vaine heart it becommeth vnfruitfull We aske and wee obtaine not because we aske amisse The like might be saide of almes fasting the one a fruite of Faith the other a furtherance of Faith for Charity testifyeth fasting helpeth our Faith if we performe them in hypocrisie hunting after the praise of men not desiring the honour of God wee may haue our reward from men but we cannot receiue any reward from God They shall haue the praise of men they shall not haue the praise of God For as the children of the Prophets among many hearbes gathered one that was bitter and dangerous and shred it into the pot of pottage amongst the rest who when they began to eate cried out and said f 2 King 4 40 O thou man of God death is in the pot So if among the duties we perform to God we mingle the vanity of our own hearts and sprinkle them with the darnell of our owne glory wee may truely say Death is in the worke In all things that we do we must seeke to set forth the glory of God If any man minister g 1 Pet. 4 11. saith Peter let him do it as of the abilitie which God ministreth that God in all things may be glorified through Iesus Christ Likewise the Apostle Paule giueth this precept h 1 Cor 10 31 Whether ye eate or drinke or whatsoeuer yee do doo all to the glorie of God If wee ayme at any other end we misse the marke and marre the worke how good and glorious soeuer it may seeme to bee in the eyes of men For as God seeth not as man seeeth so hee iudgeth not as man iudgeth man looketh vppon the outward appearance but
that we do desire and obtaine fogiuenesse of our sinnes vpon this condition that we forgiue others when we are taught to say k Mcth. 6 12 14. Forgiue vs our trespasses as we forgiue them that trespasse against vs. Wherefore let vs be of a gentle minde and placable nature easie to be intreated ready to be perswaded willing to be reconciled and forward to forgiue all iniuries and wronges offered vnto vs without which affection al our praiers to God and all the parts of his worship are made void and nothing worth vnto vs. Hence it is that we are moued when we haue brought our guift to the Altar then and there remembring l Math. 5 23 24. that our brother hath ought against vs to depart and leaue our offering vntill wee be reconciled vnto him Of this point we haue spoken before yet the great necessity of it and the present vse of the Lordes supper which is a Sacrament of loue and vnity requireth the renewing of it and therefore vnlesse it be to those that are dead-hearted and heauy eared that will neither heare nor marke nor vnderstand nor obey it cannot but worke some grace and conscience in them that haue their eares opened boared and prepared Thirdly note the singular loue and exceeding compassion in the Apostle offering himselfe to become surety yea to enter into bandes for so base a seruant as had stollen away his Maisters goods and ranne away for feare of punishment Heerein is great loue and heerein Christ Iesus testifieth his loue to his Church m 2. Cor. 5 21 in that he became sinne for vs and vndertooke to bear the burden of mans wickednesse and Gods wrath euen wickednesse most heinous and wrath most horrible Heerein is vnspeakable loue he offered himselfe as a pawne pledge for vs miserable sinners and bankrout persons not able to pay one penny of that great debt that we owe vnto him Fourthly we may learne that the imputation of another mans debt may stand with the law of God and man so that by all law diuine and humaine he is reputed and holden a debter that offereth and maketh himselfe surety for another so that he is iustly charged to be the debter and the other man for whom he becommeth surety is discharged and freed from the debt yea the satisfaction of another is imputed to the debter euen as his debt is imputed to the surety This beeing cleerc and euident in all Law and by all reason why should it seeme a maruailous or rather a monstrous thing in the eyes and eares of our aduersaries either that our sinnes should be imputed to Christ our mediator or that his sanctification and iustice should be imputed to vs and that we are not iustified by inherent righteousnesse but by the imputed righteousnesse of Christ n 1 Cor. 1 30. Phil. 3 9. Who is made vnto vs of God to be our righteousnesse to the end that we might be found in him not hauing our owne righteousnesse which is of the law but that which is through the faith of Christ This ought not to seeme strange or vnpossible to vs seeing he is no lesse iust and righteous to whom the iustice and righteousnesse of another is imputed then that person is who hath an inherent righteousnesse of his owne within him as it skilleth not who paieth the debt so it be discharged in asmuch as the debter is as well freed when another hath satisfied the creditor as if himselfe had done it Nay he is more iust and righteous that hath Christes righteousnesse made his then if he had an inherent righteousnesse of his owne albeit it were perfect and compleate full and absolute without all staine and imperfection For Christs imputed righteousnesse is more worth and worthy then all the inherent righteousnesse that is in men and Angels yea that imputed righteousnesse of Christ is more accepted and respected of God then all the righteousnesse that is found in the Angels themselues and when we shall liue with Christ our head in the Heauens albeit we shall haue perfect righteousnesse inherenr in vs and be like the Angels which alwaies enioy the presence of God and behold the beauty of his face yet euen then we shall appeare more glorious gratious and accepted of God through that righteousnesse of Christ imputed vnto vs which we shall neuer loose nor put off no not when we shall be in immortallity then for this inherent sanctification when it is at the highest toppe and in the greatest perfection without any want or weaknesse Fiftly note also the Ironicall preterition or passing by that which he would haue carefully considered and wisely imprinted in the minde of Philemon I say not that thou owest to me thy selfe This he doth to auoid all suspicion of arrogancy and ambition or least he shold seeme proud and haughtie and chalenge ouermuch to himselfe hee lesseneth and diminisheth the mattter greatly whereas he might haue vttered and signified more then hee speaketh so that he leaueth the rest to Philemons secret and serious consideration This teacheth vs to auoid all arrogant boasting and to beware of vaine vaunting of our selues aboue that which is meet and ought to be in vs. Heereunto the Apostle oftentimes exhorteth vs o Gal. 5 26. Let vs not be desirous of vaine-glory prouoking one another enuying one another And in another place p Phil. 2 2 3. Be of one accord and of one iudgement that nothing be done through contention or vaineglory but that in meeknesse of minde euery man esteeme other better then himselfe We are naturally giuen to thinke well of our selues and to desire to be magnified of others aboue that which is in vs whereas we ought to humble and abase our selues that God may with his gratious hand lift vs vp Lastly obserue with me in the last wordes the Metaphor vsed by the Apostle witnessing and warning him that he owed to him his owne selfe as if he had beene taken by him in warres by the law whereof he was as his own This serueth to teach vs that all men are by nature captiues to sinne and prisoners to Sathan being deliuered and freed from the subiection and slauery of them This our Sauiour teacheth q Iohn 8 34 36. Verily verily I say vnto you that whosoeuer committeth sinne is the seruant of sinne if the sonne shall make you free ye shall be free indeed To this purpose the Apostle Paul speaketh r Rom. 6 17. 18. Know yee not that to whomsoeuer ye giue your selues as seruants to obey his seruants yee are to whom ye obey whether it be of sinne vnto death or of obedience vnto righteousnesse but God be thanked that ye haue beene the seruants of sinne but ye haue obeyed from the heart vnto the forme of the Doctrine whereunto ye were deliuered being then made free from sin ye are made the seruants of Righteousnesse Where the Apostle sheweth that there are two sorts of Seruants some