Commentary Upon Philemon

HItherto we have spoken of the former reason drawn from the Apostles action of sending him back to his Master, together with the convincing and confuting of the two objections that might be made against the receiving of him; one touching the retaining of him with himself; the other, touching the Servants departure from his Master. Now followeth the second reason of the second sort, taken from the person of Paul, and it is of his communion with Philemon, and the participation of the same heavenly gifts and graces with him. This reason is first handled, and then another Objection is prevented. The reason is in this 17. Verse: the prevention is the two next following; to wit, the 18. and 19. Verses. This reason here used, is briefly propounded, and yet nothing is omitted which may carry any force of Argument to persuade and asswage Philemon. For he inferreth out of the former words wherein he hath commended Onesimus, not so much to be accounted as a Servant, as to be received as a Brother, that he is worthy to be forgiven: and withal, he insinnuateth and signifieth that he was necessarily joined with him in these bands of mutual love, that he could not be separated and divided from him, whereby it must come to pass, that one of these will follow; either thou must love us both, or else forever refuse us both. If thou hate him, thou canst not love me: or if thou love me, thou must not hate hate him. This reason is thus framed:

• If we have fellowship together in all common blessings, then receive him.
• But we have fellowship together in all common blessings:
• Therefore receive him.

Thus much of the Method: now let us see somewhat concerning the meaning of the words, which are few, and not hard. When the Apostle saith [ If thou account our things common ] the words in the original are; If thou have me a Fellow or partaker; that is, One in common with thee: whereby he expresseth his singular affection to this poor fugitive Servant, and maketh his cause and this request all one, so that to reject him, was as much as if he rejected Paul; and on the other side, to embrace and receive him, is accounted by him, as done to himself. Again, when he craveth to have him received; by receiving, we must understand, not only the entertaining of him into his service, and the taking of him home into his house, but therein also he requesteth of him, to forgive him his offenses committed against him, and to think well of him, as of a Brother in Christ. Lastly, when he addeth [ As myself ] he meaneth, lovingly, friendly, heartily, as thou wouldst do me if I came unto thee. As if he should have said; seeing no man denieth to his companion and familiar friend, anything that is honest and just, it cannot stand with that love and familiarity that hath ever been between thee and me, to deny me this reasonable request: but we have been and are most dear and inward friends, communicating one with another all good things, so that I have accounted thee another myself, and thou hast accounted me another thyself, and therefore I do not doubt, but thou wilt receive him again into thy favor, as if he were another Paul, or as a member of his body.

This is to be marked and considered concerning the meaning. The words in this verse are not many, but the observations are not few that might be concluded and collected out of the same. First of all, many may marvel that the Apostle is so earnest, vehement, and importunate for a Servant, and especially for such a Servant. Surely, fear of hard and severe dealing might have moved Onesimus to distrust and despair, and therefore he useth all means to hold him up, to cherrish his faith, and to further the good work begun in him, being as yet a young plant, a new convert, as a joint newly restored, and having yet a tender conscience: whereby he provoketh us and all others, to seek tenderly the upholding, maintaining, confirming, and comforting such as have given witness of their true repentance, not to quench the smoking Flaxe, nor to break the bruised Reed. For seeing we are with all mildness to receive unto us such as are weak in the faith; woe unto them that stay them that are coming forward, and lay stumbling blocks in their way to bring them back, and to cause them to return to their vomit with the Dog, and to the wallowing in the mire like the Sow that was washed. And seeing the sinner is thus to be helped, which hath approved his conversion unto us, that we are to make intercession unto others, to obtain pardon for the penitent; we are admonished, that they are much more favorably handled, and carefully to be received, and gently to be remitted by our selves.

Secondly, we see, that to the old request he addeth a new reason: for we shall never find in this Epistle, his petition barely and nakedly propounded. He hath used diverse Arguments before to persuade Philemon, yet here we have another annexed, to move him to grant it without denial or resistance. This giveth instruction to the Ministers of the Gospel, to teach the truth soundly and substantially, as that the consciences of the people may be well grounded, and thoroughly settled therein. When matters of weight and importance are in question, they must not deal rawly, they must not use weak proofs and insufficient reasons, whereby men may be rather hardened in their errors, then helped out of their errors.

Thirdly, the Apostle doth not simply say; If our things be common (as he might have done) but if thou account them common, and us to have a communion between our selves: declaring thereby, that it is not enough to know a truth, unless we also yield unto it as unto a truth. It is one thing to know what is good, and another thing to embrace it in our practices. It is one thing to know what is evil, and another to refuse it in our actions. We must labor not only to have our minds cleared, our understandings and our judgments rectified to see the truth, but to have our harts and affections sanctified to follow it. It behooveth therefore not to rest our selves satisfied with general notions, but so to ensue after them, as that we make special application of thē: David in general knew that Adultery was evil; Noah knew that drunkenness was beastly, Peter knew the denying of his Master was fearful; yet in the brunt of temptation, though the mind had knowledge of it, the affections would not refuse it, but yielded as a City besieged by an enemy.

Fourthly, the Apostle putteth Philemon in mind, that seeing there was so near a conjunction between them twain, that they were become as it were one man, and had one mind in two bodies; it followeth, that whatsoever was joined to one of them, ought of necessity to be joined to the other. Whereby we see, that such as are our friends, ought to be also the friends of our friends, that is; of those that are joined unto us. Philemon was the friend of Paul, and therefore if Onesimus were the friend of one, he must needs be the friend of the other. Paul and Philemon were as two Brethren, if then Onesimus were the Brother of Paul, he ought also to be accounted the Brother of Philemon, and therefore he would have him received as himself. It is no true friendship when one taketh profession to love another man, and yet hateth him which is his chiefest and dearest friend: for if indeed we loved him, we would for his sake love the other that loveth him. This we see in the covenant made with Abraham, who is called The friend of God, whereby it appeareth, that the Lord promised to be a friend to his friends, and an enemy to his enemies.

Fifthly, in the amplification of the conclusion, he addeth [ As myself ] thereby showing, that he would have him regarded no otherwise then himself. Whereby we learn, that our love to the Brethren ought not to be in word, or in tongue, or in show, but in deed, in truth, and in heart. This is Christian love, this was in Christ toward us, and this should be in all of us one toward another. 1. John 3, 18. Rom. 12, 9. 1 Pet. 4, 8. These particular observations and sundry others might be stood upon, and farther enlarged, but I have only pointed them out, and will leave them to your farther consideration. I will only stand upon the Doctrines that are more principally intended, and more particularly purposed, which consist in the strength of the reason, and in the truth of the words in themselves considered.

The reasons of this truth are very plain and apparent. For first of all, we have all of us one common Father, we are all his children; we have one common Maker, we are the work of his hands. If then we be so nearly tied, so closely linked & yoked one to another, we ought to have a great care and respect one of another. This is it which Job considered to move him to mildness toward his Inferiors, He that hath made me in the womb, hath he not made him? Hath not he alone fashioned us in the womb? Where he showeth, that the Master and the Servant have one and the same Creator, so that they are so straightly joined together, as that they are bound to be beneficial one to another. To this purpose Solomon saith, The rich and the poor meet together, the Lord is the maker of them all; that is, they live together in a common fellowship, and one standeth in need of another.

Secondly, as we have one common Father, so we have one head, and are the members one of another. This is it which our Savior teacherh in the Gospel; There shall be one sheep-fold and one Shepherd. There cannot be a nearer conjunction & communion, then the members of the same body have one with another: everyone seeketh the good of another, and all labor after the benefit and preservation of the whole. This comparison is fitly alleged by the Apostle, As the body is one and hath many Members, and all the members of the body, which is one, though they be many, yet are but one body: even so is Christ. So then, seeing God is the common Creator of us all, and seeing we are made the members one of another, through our conjunction and union with Christ, we gather from both these considerations, that our fellowship and communion one with another, must cause and compel us to do all good one to another, and to have a special care one of another.

Let us briefly see what profitable Uses may be concluded from hence. And first, if the communion that we have one with another, and the intercourse of friendship ought to move us to Christian duties; then it followeth much more, that the communion that we have with Christ, and the honor which God vouchsafeth unto us to account us his Friends, should be available to join us to him, to teach us to obey him, to honor him, to serve him, to worship him, and to walk in the practice of his Commandments. Hence it is, that Abraham performing the conditions of the Covenant that God hath required of him, when he promised to be his God, and the God of his Seed, is oftentimes renowned with this honorable Title, to be termed [ The Friend of God. ] This Christ our Savior teacheth, Ye are my Friends, if ye do whatsoever I command you: henceforth call I you not Servants, for the servant knoweth not what the Master doth: but I have called you Friends, for all things that I heard of my Father, have I made known to you. No friendship is more glorious and gainful, then the friendship of God, none is more constant or continual, seeing whom he loveth, he loveth to the end. Hereby we have access unto God, as to our Friend, then which▪ what can be a greater Dignity.

Now the honor is great, so we must know wherein it consisteth: for friendship is not an idle name, without the truth of the thing. The love of God to us is seen in his favor toward us, in blessing of us, in taking the care of us, in pardoning our sins, in adopting of us to be his Sons, and in giving of us eternal life. Our love toward God is to be measured by keeping his Commandments, in depending upon him, in believing in him, and in looking for all good things from him. But if we rebel against him, and forsake his laws, we cannot make any account of God's friendship, nor make our reckoning to have him to be our friend. For sin is a Make-bate. Commonly we hate and detest those as the worst sort of men, that raise contention among Friends. But such is the nature of sin, it causest the greatest enmity, where there should be the greatest amity. The Prophet Isaiah teacheth this very evidently; The Lord's hand is not shortened, that it cannot save, neither is his ear heavy, that it cannot hear; but your iniquities have separated between you and your God, and your sins have hid his face from you, that he will not hear: for your hands are defiled with blood, and your Fingers with iniquities, your lips have spoken lies, and your tongue hath murmured iniquity. They wanted many good blessings, but they considered not the cause, that their sins had made God their Enemy, and caused him to depart from them. If then we desire the friendship of God, we must have a desire to walk in his ways. So then they are in a miserable case that have no care to please him, for they have not God to be their friend, but their adversary. We say commonly, a friend in the court, is as good as a penny in the pursse: but to have a friend in the highest Court of heaven, and the friendship of the most high, who is the • ing of Kings, is more worth and better to be esteemed then all the World beside. From this ground our Savior teacheth us to regard his friendship above all, to fear his wrath, which if it be kindled, rageth as the fire, and not to stand in fear of the displeasure of men, thereby to be hindered in our obedience; I say unto you my friends, be not afraid of them that kill the body, and after that are not able to do anymore: but I will forewarn you whom ye shall fear, fear him which after he hath killed, hath power to cast into hell: yea, I say unto you, him fear. Thus it behooveth us, from the consideration of our communion one with another, to ascend and rise up to the contemplation of our fellowship with God: and from the meditation of our duties to be performed to men, to proceed to the practice of our duties to God.

Secondly, seeing our communion is accompanied with duties of godliness, we must be careful to associate our selves with godly men, to whom we are most bound, and from whom we may receive the greatest benefit. For seeing our fellowship one with another, teacheth us to love and make much one of another, we must delight in the company of the faithful, that so we may hear, counsel, comfort, regard, and exhort one another. All mankind are combined together in one society, but if we be brought by God's ordinance into one Family, we have another, and a nearer band to couple us in the same yoke. We must beware least we give room and entertainment to those that are ungodly, whereby the rest of the House may be insected. Thus the Apostle Peter exhorteth the believing Jews; Save yourselves from this froward Generation. It is certain, that such as are good, by using evil company, are made evil; and such as are evil, are made worse. Such as make no conscience of their company, will make no conscience in time of any iniquity.

Thirdly, we must learn by this communion, to show the duties of compassion one to another, to help and relieve them that want, and every way to sustain and succor such as are in necessity. When Job considered that we have one Creator, and sprung all out of the Earth, which as a common Mother bare us in her Womb, He could not see any perish for want of clothing, or any poor without covering. And in another place he complaineth of them that offered great kindness unto him in his prosperity, when he had no need of them or their courtesy, but forsook him in his greatest necessity. These he compareth to Winter brooks, which flow and over-flow when there is an over plus of water, but are dry and dammed up in time of Summer, when the earth gapeth, and the Grass withereth, and the Flower fadeth for want thereof. Such men forget themselves, and the condition wherein God hath set them. They know how to require and look for duties from others, but they are unmindful of their own, and so become unmerciful to their Brethren. They do not remember, that the time shall come, when they will preferred one drop of Mercy before a thousand Kingdoms; yea, before ten thousand worlds.

Hence it is, that we are taught in the Articles of Faith, to believe the communion of Saints; yea, this is so plain and manifest a truth, that the Heathen had this sentence as a common Proverb commonly in their mouths, that among friends all things should be common. Whatsoever is bestowed upon us, we should have it not only for our selves, but for others. If we have riches, it is our friends; if we have any gifts bestowed upon us, they must be at the commandment of our friends. Whatsoever we have to profit them withal, it must be theirs, as well as ours. All these Testimonies of the holy Scripture, and common experience teach us, that wheresoever Christian friendship is, there must be also a Christian community; that there be no lack, but the want of everyone must be supplied by a common hand of those that do abound.

Let us see how this is confirmed unto us by reasons. First, it is the ordinance of God, that one man should be an hand and helper unto another in all necessities, and hath united us as Brethren. so that they should seek to comfort one another. This is it which Solomon propoundeth, As Ointment and perfume rejoice the heart, so doeth the sweetness of a man's friend by hearty counsel. If then, we be bound to help our brethren by our hands, by our mouths, by our feet, by our hearts, and by all that we have in our power, it followeth, that there ought to be a communion in the use of all blessings that we enjoy.

Secondly, the Lord Jesus, which is the great peace-maker of the world, and sole Mediator between God and man, who hath joined Heaven and Earth together by his Cross, so that through him we have an entrance unto the Father by one spirit: he, I say, hath brought peace unto us; he hath made perpetual friendship between his Father and us, and consequently settled sure friendship among our selves. This is it which the Apostle speaketh Ephe. 2. He is our peace, which hath made of both one, and hath broken the stop of the partition wall, to make of twain one new man in himself: that he might reconcile both unto God in one body, by his Cross, and stay hatred thereby. It is the Office of Christ's Priesthood to make peace, not only be • ween God and man (which notwithstanding is the chiefest work) but between man and man, whereby we become one body in him.

Thirdly, the faithful have the same privileges, and live as it were in common together. They have the same Father, they expect the same inheritance, they hear the same word, they receive the same Sacraments, they are born of one Mother, they are begotten of one immortal seed, they are fed by the same sincere Milk, they live as by one soul the spirit of Christ, they are as near as Father and Children, and as members of one body, we are all one in respect of the promises of salvation. Albeit there be a distinction amongst them in Country, Nation, Age, Sex, and such like; and live in diverse ages and places, yet there is such a spiritual Kindred, and near society between them, that these common privileges bind them mutually and manifestly one so another. Wherefore, seeing it is the ordinance of God, that we should put our helping hand to do all good to our brethren; seeing Christ Jesus hath reconciled us to God his Father, and made peace amongst our selves; and lastly, seeing the faithful have a common interrest and privilege in the same holy things, whereby they are fitted to the Kingdom of Heaven, in all these respects we learn, that among true Christian friends, there should be a Communion and fellowship of all the blessings of God bestowed upon them.

Now, order requireth, that we handle the Uses of this Doctrine. And first of all, we learn that there is no friend like to the Christian friend, who is another of the same. Such as are coupled together in this society and fellowship, are made one soul. Hence it is, that Moses teaching that no natural affection toward those that are nearest unto us, ought to withdraw our hearts from God, describeth such as are most dear, and so have greatest interest in us, where he calleth Brethren the sons of the same Mother; he calleth the wife, her that lieth in the bosom; he saith of a Friend, that he is as a man's own soul, whom he loveth as himself. The Heathen glory in certain Golden pairs of steadfast friends, that have been ready to lay down their lives one for another. Howbeit, in all ages and times of the world, they are able to reckon up very few, and those for the most part forged and counterfeit, rather to teach what should be done, then what ever was truly done. And yet if such friendship had ever been practiced, and such friends ever really extant, it had been begun and ended in the flesh, and therefore had been but a corrupt and carnal friendship. For, where God doth not couple together, and make the knot, and where the glory of his name is not the mark we shoot at, there the very life of true friendship is wanting. All the former examples of supposed friends, that were fastened without the glew of Religion, and the fear of God to hold them together, might make a goodly show of rare love, to the eyes of natural men, howbeit they did all things to be praised of men, to be magnified of the world, to be spoken of after their death, and to be highly esteemed of others. But they are not to be matched & compared with true Religious friends, which have the bond of the spirit, and of a good conscience to couple them together. Such were Ruth and Naomi; for when Ruth was willed to return after her Sister, she answered, Intreat me not to leave thee, nor to depart from thee, for whether thou goest, I will go: and where thou dwellest, I will dwell: thy people shall be my people, & thy God my God: where thou diest, I will die, and there I will be buried; the Lord do so to me, and more also, if ought but death depart thee and me. Such were Jonathan & David, of whom we spake before, who did cleave and adhere one to another, as if they had been no longer two, but one man; and as if one had been of the bone and flesh of another. Such were Jacob and Rachel, he thought no time too long, he judged no service too bitter, he esteemed no wages too little, because he loved her. Such were Reuben and Joseph, he would not content to shed Joseph's blood, nor to lay violent hands upon him, but counseled his Brethren to cast him into a pit, to the end he might deliver him out of their hand, and restore him to his Father again. Such were Moses & Aaron. Such were Solomon and Hiram, between whom was peace, & they made a Covenant one with another, so that they did communicate either to other such commodities as they were stored withal. Among these was mutual love and friendship did bind them together. There is a difference between love and friendship. For, he may love, that is not beloved; but he cannot be a Friend, unless he love, and be loved; which the Apostle noteth when he saith, Owe nothing to any man, but to love one another. This is the sum of the whole Law, for he that loveth another, hath fulfilled the law. Hence it followeth, that the nearest band, and surest conjunction, is between the faithful, they only can be true and trusty friends, because they love, and are loved; that which one doth, the other is ready to require and return the like, to perform mutual kindness one to the other.

This is the right and religious friendship, and this is only to be found among the Saints that are members of the same body, and joined in one brotherhood and Communion. But it is not so between the godly and ungodly, between the holy and profane, between the elect and the reprobate; There is no fellowship between righteousness and unrighteousness, there is no communion between light and darkness, there is no concord between Christ and Belial. These being mixed and joined together, are like the feet of Nebucadnezzars Image which he saw in a dream, which were part of Iron, and part of Clay, which was easily dissolved, and quickly broken in pieces; so is it in the agreement and love that is between the faithful and unfaithful, it is partly strong, and partly weak, but it cannot be joined fast one with the other, as Iron cannot be mixed with Clay. For albeit the godly do love the ungodly, even the Infidels, according to the commandment of God, yet there can be no sound and sincere friendship between them, because that is not mutual love, it is not in both parties, inasmuch as the wicked do hate extremely the Children of God, and contemn them in their hearts, as Cain did Abel. Let us therefore sort and associate our selves with those that are godly men, who will in time of trial prove our safest friends. All other society, how strongly soever it seemeth to be planted and built, will fall to the ground. We see Neighbors oftentimes forsake us, we see our alliance and Kindred renounce us, we see Brethren oftentimes show themselves as strangers one to another; but where grace and Religion is, there the friendship will never fail, but is as a running stream, that never waxeth dry.

Mark this in those sweet pairs of friends which before we coupled together in an equal yoke, whom grace and godliness joined, and therefore no unkindness could separate. Ruth loved Naomi as greatly when she returned empty, as when she came out full and well stored. Jonathan was found as faithful to David when Saul sought to slay him, as when he began to honor him; when he lowred at him, as when he shown the best countenance toward him. And howsoever the ungodly may hide the intents of their hearts, and promise to perform all duties of love towards us, yet their love hath no certain foundation, but will deceive them that trust unto it. When Job was in prosperity and authority, everyone respected him, and was ready to pleasure him, he was honored in • he gate, he was reverenced in the street, he was feared in the house. But when his goods were gone, and all his dignity failed, no man regarded him, his friends, his servants, his Wife despised him. Let us hear in his own words the complaint that he maketh, and attend to that he speaketh, where he declareth what befell him, My Neighbors have forsaken me, & my familiars have forgotten me: They that dwell in mine house, and my Maids took me for a stranger in their sight: I called my Servant, but he would not answer me, though I prayed him with my mouth: My breath was strange unto my wife, though I prayed her for the Children's sake of my body: The wicked despised me, and when I arose, they spake against me: All my secret friends also abhorred me, and they whom I loved, are turned against me. Whereby we see, we can make no account of the friendship of an ungodly man, where profit is the band, and not piety; he loveth for carnal respects, and temporal commodities, and not for the truths sake. Our delight must be to be amongst the faithful servants of God, who love always, not by hrunts and pangs, who love wholly and entirely, not to halves; who live in trouble and adversity, as well as in the days of prosperity, so that one may say to another, as Jehu did to Iehonadab the son of Rechab, coming to meet him, Is thine heart upright, as mine heart is toward thine? He would be accounted an unwise man, that would take more delight in the shadow, then in the body; in the show, then in the substance: the friendship that is among the ungodly, is only the shadow of true friendship, so that they are destitute of true wisdom, that advance it above the friendship that is among the faithful, or make any account and reckoning of it, in comparison of the other. Let us therefore join in a firm League of amity and friendship with the faithful, which no time shall dissolve, nor no occasion shall break.

Secondly, seeing Christian Friends have a community among themselves of all good things, it serveth to condemn the Niggardlinesse and Covetousness of those that overthrow this Communion, and even pinch and pine away themselves, depriving themselves of the lawful use of that which they have in their own keeping. Of these there are two sortes; first, such as say in word and practice, That which is mine, is mine, and that which is thine, is thine; I will keep mine own, and keep thou that which is thine own: I will crave nothing of thee, and thou shalt receive nothing of me. Secondly, such as say, whatsoever is mine, is mine: and whatsoever is thine, is mine: mine own is no way sufficient for me, but I hope & gape for a part of thine. The first sort do not convey other men's goods to themselves, but refrain from wrong and oppression: yet they cannot abide to do good to any, nor to give away anything that is their own. The second sort are yet farther removed from true Charity, who regard not what means they use to get other men's goods. Let such men consider, that they offend against God, they offend against their Neighbor, they offend against themselves. Against God, because they detain from him his due; against their Neighbor, because they deny to him things necessary; against themselves, because they with-hold things fit and reasonable. They are unthankful to God, they are unjust to their Neighbor, they are cruel to themselves. The Apostle chargeth them to commit Idolatry, and to make a God, or rather an Idol of their money, because as the Idolater serveth his Idol, so doth the covetous man his riches, and as the one maketh his Image his hope and trust, so doth the other his treasure; and as the one is afraid to break his Image, so is the other afraid to lessen his substance. These are they that are content to cut large thonges of other men's goods, but are sparing in spending of their own; who empty their bellies, that they may fill their Coffers, who pinch their body, that they may enlarge their gain, and draw back their hand when they should give, but stretch it forth when they would receive. Hence it is, that the Apostle saith, Mortify your members which are on the earth, fornication, uncleanness, the inordinate affection, evil concupiscence, and covetousness which is Idolatry, for the which things sake the wrath of God cometh on the Children of disobedience. And in another place he teacheth, that the love of money is the root of all evil, which while some lusted after, they erred from the faith, and pierced themselves through with many sorrows. In which words, howsoever the Apostle useth an excessive kind of speaking (for properly original sin is the root of all evils, because as a fruitful offspring they arise from thence) yet it is a Mother that bringeth forth many Children; Cruelty, Injustice, Oppression, Fraud, Deceit, Ignorance of God, contempt of his word, and security in all heavenly things. These things being duly considered, serve to the condemnation of those that shut up the bowels of compassion from God's Children in their afflictions and necessities. For the Apostle John in his first Epistle saith, Whosoever hath this worlds good, and seeth his brother have need, and shutteth up his compassion from him, how dwelleth the love of God in him? Woe therefore unto them that make all things private, and with-hold their love from such as are to be loved, and their relief from such as are to be relieved. How can these men think to find mercy at the hands of God that show no mercy to their brethren, seeing there shall be judgment merciless, to such as show no mercy? Let us have our conversation without covetousness. Let no man seek his own, but every man another's wealth. The wise man teacheth, that the liberal person shall have plenty, and he that watereth shall also have rain: There is that scattereth, and is more increased, but he that spareth more then is right, surely cometh to poverty. The treasures of wickedness shall not prosper or profit us anything at all, but righteousness delivereth from death.

Secondly, this reproveth such as have no familiarity with the faithful, but show themselves strangers unto them. For, whereas all our love should be toward the Saints, all our delight should be in the Saints, all our care should be of the Saints; there are many that boast themselves to be of the communion of Saints, yet make no difference of any company; the most wicked are most welcome unto them, and the most profane, are most pleasant. No company is so sweet and so much desired, as the Communion and communication of Ruffians and scoffers; and on the other side, nothing is more sower and sharp unto them, then the presence and conference of such as fear God. But we must all know, that much help or hurt cometh to men, by the company which they haunt and frequent. Hence it is, that the Prophet saith, Away from me ye wicked, for I will keep the Commandments of my God. So the Apostle Peter admonisheth all those that would be delivered from destruction, To save themselves from a froward generation. Likewise Moses & Aaron exhorting the people to beware of Corah, Dathan, and Abiram, and the Rebellious rowt of their adherents, saith, Seperate yourselves from among this Congregation, depart from the Tents of these wicked men, and touch nothing of theirs, least ye perish in all their sins. The ungodly have their profane meetings, their drunken feasts, their unlawful pastimes; let us not partake with them in their evil, which is the right way, and the ready means to quench all holy desires, and good purposes in us, as fast as the friendship of the faithful is able to kindle them in our hearts. When shall we see wicked men strive and contend to come into the Company of the godly? They account nothing so unsavory unto them, nothing so irksome, nothing so troublesome, albeit they might be helped and benefited by their blessed meetings. How is it then, that we should desire or affect the conversation of the ungodly, by whom we can no way be furthered in any good thing, but be corrupted and defiled in our ways, to the dishonor of God, to the danger of our souls, and to the perverting and poisoning of others.

Lastly, seeing there is a Communion and fellowship of all the blessings of God bestowed upon us, it is our duty to love one another, & to perform all duties of love, to the benefit of others, as if we were one man. This the Prophet teacheth, They shall be my people, and I will be their God, and I will give them one heart, and one way, that they may fear me forever, for the wealth of them, and of their Children after thē. So the Apostle Peter chargeth us, to love brotherly fellowship, saying; Be of one mind, one suffer with another; love as Brethren. be pitiful, be courteous, submit yourselves one to another, render not evil for evil, neither rebuke for rebuke, but contrariwise, bless; knowing that ye are thereunto called, that ye should be heirs of blessing. Whereby it appeareth, that there are many duties, as it were branches of this love, as we see, Rom. 12, 9, 10, 13. where many particulars of this unfeigned and fervent love are expressed, and we are admonished as members of one body, to provide one for another. We are bound to employ our gifts, not only to our own benefit, but to the benefit of the whole body: as the eye seeth not for itself alone. the hand worketh for all the parts, the foot walketh for every member. So if we be true and faithful Christians, we ought to carry this mind, to be ready to do service one to another. If we have knoledge, it is our duty to teach others; if we have wisdom, it is our duty to counsel and direct others; if we have the gift of exhortation, we are to dissuade from Vice, to persuade to Virtue, and to stir up others to good things. If we have riches and outward blessings, we must give cheerfully, not only of our superfluity, but of our penury and necessity, if need so require. We have all received some gifts, none is an empty vessel without liquor, or a dead tree without fruit; God, to make men without excuse, hath bestowed somewhat upon all, Some have received five Talents, some two Talents, and someone Talent. Let every man as he hath received the gift, minister the same one to another, as good disposers of the manifold grace of God. We are joined together in a spiritual society, and have great need one of another; as the hand cannot say to the foot, I have no need of thee; so no man can say to any of his Brethren, I have no need of you. The rich cannot live without the poor, and contrariwise, the poor cannot continue without the rich. As it is the duty of such as are poor to labor in their callings, it is the duty of the rich to relieve them, not to despise them; to comfort them, not to contemn them; to help them, not to disgrace them. These practices of love are a Christian man's badge, declaring evidently what Master he serveth, & to whom he belongeth. We must show our selves ready to ride and run, to use our Friends and pursse for the good of others. Hence it is, that the Apostle commendeth in the Church of the Thessalonians, not only their love, but their labor of love performed with all carefulness and cheerfulness. Our love therefore must not be idle, but diligent; not standing in word, but in work; not in profession, but in action.

Moreover, we must by all good means procure the good one of another, and bear the reproof of a friend that seeketh to set our sins before us, and to bring us into the right way. This is it which the Apostle signifieth to the Galatians, Be you as I, for I am even as you, I beseech you Brethren, ye have not hurt me at all. Whereby he meaneth, that albeit he was compelled to use sharp reproofs (as it were) eating Corasiues and strong Purgations, that thereby he might stir them up to repentance, and show them from whence they were fallen, yet his mind was not changed toward them, nor his love turned into hatred, as if he should say; Think not that my convincing of your errors, and reproving of your backsliding from the sincerity of the Gospel, proceedeth from any malice toward you, for I am the same man I was, and therefore look that your minds be not estrange from me, for I do tender you, even as mine own self. Seeing therefore a man's friend is all one with himself, one is bound to seek the good of another, and to bear the reproofs of things amiss with all patience.

Lastly, let our communion work in us a lively feeling, as well of the prosperous estate, as of the hard condition of our Brethren; either to rejoice with them, or to lament with them, as occasion is offered. This is the exhortation of the Apostle to the Romans, Chapt. 12. when he hath stirred them up to love without dissimulation; to service, without slothfulness; to humility, without disdain; to patience, without revenge; to bless, without curssing; to distribute, without grudging; to pray, without fainting; he saith, Rejoice with them that rejoice, and weep with them that weep: be of like affection one toward another. This teacheth us, that all the godly ought to have (as it were) the same will and wish: they ought to think the same things, to speak the same things, to further the same things one in another. The profits and disprofits of our Brethren, we must have in common with them, and it is our duty to account them our own. We are to mourn for the one, and rejoice for the other, as if it were our own estate. When any good is befallen unto them, we are to be glad, and to be merry at the heart, as it had befallen us; and so much the rather, seeing we have our portion in it. If we see them weakened in their estate, and go backward and not forward in matters of the World, it ought to be our grief and sorrow: especially if we see them decline in the best things, and turn aside out of the way from him that called them in the grace of Christ, wavering and wandering wide from the truth of the Gospel which once they embraced, we ought so to take it to heart, & to be swallowed up with heaviness, as if we our selves had gone backward. This affection is worthy great praise, where it is to be found. It assureth us that we are living and feeling members in the body of Christ, and have a near conjunction with the other parts. It greatly pleaseth God, and hath an assured promise of a rich reward, according to the saying of our Savior, Blessed are the merciful: for they shall obtain mercy. This serveth to reprehend the common practice of common Christians, that live as those that know not, or regard not this Communion and enterchange of the same blessings that they have received at the hands of God. These are they that say, God for us all and every man for himself. These are they that make what benefit they can of others, but will depart from nothing themselves: who prize men as sheep and Oxen, and bethink with themselves how much they may make of them, as if they brought them openly into the Market and set them to sale for what will you give me? These are they that never esteem, nor make any account of their brethren, but when they have occasion to use thē, and stand in great need and necessity of them. These are they, that seek themselves only and their own good; as for others, they regard them, so long, and so far, as they may get and gain anything by them, according to the common practice of the world deciphered and described by the Apostle, All seek their own, and not that which is Jesus Christ's. Is it thus in the partes and members of the natural body? Doth the eye see only for it self? Doth it not give direction to hand and foot, and serve to the good of the whole body? Doth the hand labor only for it self and to sustain it self, or doth it not rather work both for it self, & for every member of the body besides? The foot, doth it not likewise walk up and down, and take pains for the general good and common benefit even of the least part that belongeth to the body? If it be thus in the several members of our body, ought it not much rather to be so in the mystical body of Christ Jesus? Shall we then make a Mart or Monopoly of our brethren, and fell them for our own filthy gain and private advantage? But whereas we ought to rejoice at their good, how many are there that repine at it, and pine away at the sight of it? And whereas we ought to be greatly grieved to see them go back in goods, or in goodness; in the world, or in the word; they are glad to behold their wants, and are ready to push them down that begin to fall. These men are not only without piety, but without humanity: not only void of conscience, but of common Ciuillity, and are no better then rotten members. Everyone would be taken and holden for a true member of Christ Jesus, but few regard to do the duties of members. The partes of our bodies delight and rejoice one in another, but many of us that dwell near together, regard not to see one another in the face, or to converse and communicate either with other, and yet they would be accounted Christians. The partes of our body are ready to help and defend one another, the hand is at hand to be lifted up to save the head; to endanger one member to shield another, otherwise it were no hand: we will not hazard the least trifle, for the greatest good of others, and yet we would be accounted Christians. The partes of our body, when one is in pain, will not leave it destitute and distressed, but seek by all means to free it out of trouble; but we are hand-fast in helping the poor and needy members of the same body with us; nay, such paymentes as are imposed by Law upon us, are hardly wrung from us; otherwise we could be content to suffer the poor Servants of God to perish, and yet we would be accounted Christians.

If God love the cheerful giver, how should he then accept of such Guiftes? If we have this worlds good, and see our brother have need, and shut our compassion from him, how dwelleth the love of God in us? If we say we love God, and hate our brother, are we not liars against the truth? For how can he that loveth not his brother whom he hath seen, love God whom he hath not seen? Assuredly we may conclude, that there is no love of God at all in them that have no eyes of compassion to see their miseries, no ears of pity to hear their necessities, no harts of mercy to mercy to melt and relent at their sorrows, no hands of liberality to supply their wants. For judgment without mercy shall fall upon them that will show no mercy: and we shall never have fellowship with the Father, if we have not fellowship and communion with his Children. Wherefore (as the Apostle saith) Let us consider one another, to provoke unto love and to good works, not forsaking the fellowship that we have among our selves, as the manner of some is: but let us exhort one another, and that so much the more, because ye see that the day draweth near. Let us be ready to practice these fruits of love toward others, that we may taste of the Fruits of God's love toward our selves. Would we then briefly know what community ought to be among us? Would we understand how, and in what manner we ought to have all things common? Would we live as true Friends, and practice true friendship one toward another? The holy Man Job giveth us a good and full direction in these duties, and such a direction as was sealed up by his own example: He restrained not the Poor of their desire, nor caused ehe eyes of the Widdowes to fail: he did not eat his Morsels alone, but the fatherless did partake thereof: he saw not any perish for want of clothing, or any poor without covering: he made not Gold his hope, nor said to the Wedge of Gold; Thou art my confidence: he was the eyes to the Blind, and the Feet to the Lame: he was a Father unto the Poor, and when he knew not the cause, he sought it out diligently. Here is a worthy president set before us, and a pure Glass to look upon, wherein we may see cleerelie into the Communion of Saints, what it is, and how it is to be practiced. Let us evermore have this as a Table painted before our eyes, and join with our knowledge obedience, remembering that God is love, and he that dwelleth in love, dwelleth in God, and God in him.

HItherto we have spoken of the reason in the former Verse. Now we come to the removing of another Objection, which the Apostle preventeth in these two Verses, which seemed to stand in his way, & hinder the obtaining of his request. For Philemon might have said; Thou intreatest me for a Servant that hath been injurious and hurtful unto me, wasting and misspending my goods, and hindering much mine outward estate, therefore I must entreat thee to give me leave to punnish him according to his deservings, and to recover as I can my damage inferred by him. How then can I receive him that hath hurt me, and robbed me, and is in my debt? To this Objection of Philemon, let us consider the answer of Paul, which he doth make two ways; first, by a concession; then by a correction: as we saw before in removing the former Objections. By concessions, or by way of granting, impute it to me, require it at my hands, and lay it upon my accounts. This first answer, is confirmed & strengthened by an human testimony, [ I Paul have written it with mine own hand ] I have not set to my mark, and used the hand of another. This Argument also hath the force of another secret Objection, for Philemon might have said; Thou promisest fair, and vndertakest much, thou offerest thyself to undergo the debt in word only, but I require some better assurance, and some stronger evidence. To this Paul answereth; If thou refuse to take my bare word and naked promise, thou shalt have more. For behold, I do not request it without script or scroll, I have written it with mine own hand: take this as a Bill or Obligation of my hand-writing, that I will well and truly satisfy, content, and pay, or cause thee to be well and truly satisfied, contented, and paid whatsoever he oweth thee. Loe, I bind myself firmelie unto thee by these presents, which shall be thy warrant, that the debt shall be fully and wholly discharged, without any fraud or delay. The reason may be thus concluded:

• If thou have a Bill or Band of my hand to show for his debt, then doubt not of the payment of it:
• But thou hast a Bill or Band of my hand,
• Therefore doubt not of the payment of it.

The correction of his former offer to satisfy the debt, followeth, which is the second part of the answer; [ Albeit, thou owest to me thyself. ] As if he should say; that which I have promised to discharge, I am ready to perform, I will pay thee every penny. And yet why do I say, I will pay thee? Forasmuch as thou art in my debt, and owest more to me, then he doth to thee: he oweth thee a little Silver, but thou owest me thine own Soul. Seeing thou art so much indebted unto me, and that I may justly claim from thee and challenge at thy hands thine own Flesh, which art in a special regard bound unto me in all that thou hast, it is no great matter for thee to remit a little Money, or Money-worth, that thou mayst otherwise require from him. This is amplified by an Ironicall passing over of the matter, and yet by a certain Rhetorical Elegancy he uttereth it, and calleth Philemon to acknowledge it. He seemeth to be willing to forget it, and yet he would have him to remember it. A like speech unto this the Apostle useth. 2 Corinth. 9. 4. I have sent the Brethren that ye may be ready: least if they of Macedonia come unto me and find you unprepared, we (that we may not say, you) should be ashamed in this my constant boasting. Where he showeth, that having boasted among the Brethren of the forwardness of the Corinthians, if they should be found unprepared, he will not say that themselves should be ashamed, but he meaneth that they should consider of it, and confess it. This revocation or denying, to express in word, that which he was willing another should understand, may be thus concluded in form of an Argument;

• If the case stand thus between thee and me, that thou owest unto me thy very self: Then much more thou mayest forgive thy Servant this debt for my sake.
• But the case standeth thus between thee and me,
• Therefore thou mayest forgive him for my sake.

Thus much concerning the order of these two Verses in this division: wherein we see, how in answering he argueth, and in convincing he replieth and proceedeth to defend his cause. Now let us see the meaning of the words, so far as they require opening and Interpretation. First, when he saith, [ If he hath hurt thee, or owe thee ought. ] These general words may be applied to any wrong, or damage, or In-justice; signifying thereby, the Theft that Onesimus had committed, but mitigating it by a more gentle term. For hereby we may gather, that he had robbed his Master, as the common fashion and usual manner of those is that run away. Such as are determined to go from their Masters, & to betake themselves to their heels, will not go away empty, but purloyne what they can: and yet the Apostle diminisheth the envy of the crime, choosing to use such words as either betoken a small fault, or contain no fault at all.

Hence it is that he saith, [ If he owe thee anything. ] For there was not any civil contract or bargain between them, in as much as there could be no such buying, or selling, or changing between the Master and his Servant, as the condition of Servants was in those times, whereof we have spoken before. Wherefore we see that they are deceived that think it cannot be gathered out of this place, or from this Epistle, that the Servant had robbed his Master, both because he is not directly charged with theft, and because the Apostle only speaketh by supposition, [ If he have hurt thee. ] I answer, that he doth not indeed name and express any robbing or rifling of his Masters House; yet we must consider, how he maketh the least of everything, in regard of his repentance which had wiped away the stain thereof. For whereas he had been hurtful to his Master, Paul calleth it [ Vnprofitable: ] whereas he had played the Runna-gate, Paul calleth it a departing away: so in this place, whereas he had pilferred and purloined his Masters goods, Paul calleth it an hurting, which is a less fault, or a debt, which is no fault. Seeing then, throughout this Epistle the Apostles drift is, by expressing a little to understand more; and by naming a small offense, to understand a greater; we are not to doubt, but his meaning in these words, is to tax him of that theft which he had committed. Neither is it anything to the present purpose, that it is objected, that the Apostle doth not plainly and directly avouch, that he had any way hurt his Master, because he uttereth nothing simply, but by way of supposition; [ If he have hurt thee ] as if he spake by hear-say, and knew not the certainty of that which he had heard: For no doubt he knew the whole truth of the matter by Onesimus, who having truly repented, had particularly acknowledged and confessed the wickedness of his heart, and the unrighteousness of his hands in defrauding of his Master. He that hideth his sins cannot prosper, but he that confesseth and forsaketh them, shall find mercy. Whosoever will obtain pardon, must make confession. So long as sin is vnacknowledged, so long it is unpardoned. Seeing therefore he had received remission, we cannot immagine, but that before there went confession, and an unfolding of the whole matter from the beginning to the ending; so that the Apostle would not, nor could not speak waueringly and doubtfully of that, whereof he was fully instructed, and perfectly informed from point to point. Besides, the conjunction [ If ] is not condicionall in this place, but Illatiue, and is not spoken by supposition, but rather by way of confession or concession. True it is, sometimes it is condicionallie; directly affirming, and plainly denying nothing. As Job 31. If my heart hath been deceived by a Woman, or if I have laid wait at the door of my Neighbor: if I did contemn the judgment of my Servant: if I have seen any perish for want of clothing. Thus it is taken Gen. 18. 24. If there be fifty righteous within the City, I will spare all the place for their sakes. And thus it is taken most commonly throughout the Scriptures, in more then an hundred places, which are all to be understood condicionallie, not affirmatively.

Again, sometimes the word is to be taken as a particle, not only conuecting and concluding, but affirming, and knitting together that which is affirmed, as in many places of the 8. chapt. to the Romans, If we be Children, then are we also heirs: if God be on our side, who can be against us: as if he should say; seeing we are Children, seeing God is on our side. So the Apostle exhorteth the Colossians, If ye then be risen with Christ, seek those things that are above. Where he doth not speak uncertainly, but conclude peremptorilie, that they ought seriously to enter into the Meditation of the heavenly life, considering they had been instructed in the resurrection of Christ. Thus Peter speaketh in his second Epistle, If God spared not the Angels that had sinned, that is; seeing he spared them not. And thus is the word taken (to go no farther) in the words immediately going before, in this Epistle to Philemon, [ If thou account our things common, receive him as myself. ] Where the meaning is, seeing all things between us are common as among friends, do not thou stand or stick at the entertaining of him. So likewise when he saith, [ If he hath hurt thee ] it is a granting of the crime, and as it were a confessing of the action whereof he might be charged, as if he had said; seeing the case is so indeed, discharge him, and account me as thy debtor. Thus much for the clearing of the Interpretation of the first words, and the answering of the objections against it. It followeth [ That impute to me ] where he taketh the debt or wrong offered by Onesimus upon himself, and offereth himself to be bound in a band for him, and to become his pledge or surety. When he saith [ I have written it with mine own hand ] it is the confirmation of his promise by a civil Instrument, and by subscribing his name unto it. Lastly, when he addeth, [ Albeit, I do not say to thee that thou owest to me even thine own self, ] we must understand, that the debt which the apostle urgeth as due unto him from Philemon, is in respect of his conversion and winning unto Christ. Wherein he alludeth to such as being conquered in battle, are reserved alive to them that have overcome them, & made them their Servants, in saving them from death, in keeping them from the sword, and in preserving them from destruction. Thus then the Apostle argueth; I being a Captain under Jesus Christ, to win him a people from the bondage of sin and Satan, have among many other, won thee and thine whole Family, and have taken you away as it were Captiue, delivering you in Christ Jesus from eternal misery; and therefore thou owest me much more then thy Servant can owe thee, even thine own self, and whatsoever is dearest unto thee: for thou hast been by my means rescued and recovered from the bondage of Satan, & the dominion of death, and hast been brought to the freedom and liberty of the Sons of God. Thus we see, how the Spirit leaveth no starting hole for Philemon to shake & shift off this duty, to the end it might be a perpetual rule to the Church in the like case, without all exception. As if the Apostle should have said; If thou object, that thy loss and detriment received by Onesimus, is more then thou mayest bear and canst forgive: I answer thee, that thou shalt not thereby be hindered, for I thy friend Paul will answer thee whatsoever he is indebted and endangered unto thee, even to the uttermost mite thou cast demand. And that thou shouldst not doubt of mine offer; behold, this my hand-writing shall be thy warrant and assurance, which I have subscribed with mine own hand: albeit, I may by my right that I have in thee (pulling thee and thy Family out of the Captivity of Satan, the slavery of sin, and the bondage of hell) claim from thee more then thou canst from Onesimus: for thou owest to me indeed and in truth, not a part of thy goods and possessions, but thine own self, even thy Soul and Body, which are by my Ministry preserved to everlasting life: and thou canst not sufficiently esteem of thy Redemption and Salvation effected and merited by Christ, but manifested, applied, and warranted unto thee by my preaching, and the graces of God bestowed upon me for the effectual conversion of the elect.

Thus we have seen the order of the words, and have learned the meaning of them. It remaineth according to the manner and Method before propounded, to gather from hence such observations as are intimated unto us, and might be largely handled of us. First of all, observe with me, that the Apostle returneth here to a consideration of that which might be objected: so that we see it is the duty of the Ministers, not only barely to teach the truth, but to remove doubts, to answer Objections, to put away Impedimentes, and to clear all difficulties that may stick in the minds of the hearers, and hinder the believing and embracing of the truth delivered unto them. For howsoever our care be to teach plainly and evidently, yet the carnal reason of a natural man ministereth many cauilles and questions, whereby diverse scruples remain in the hearts of the people, as dangerous stumbling blocks to turn them out of the right way, & to stay their course from running with a right foot in the paths of righteousness. Wherefore it standeth us upon, to consider diligently, what may be alleged against the truth that is taught by us, and to make a plain answer unto the same. This we see in every Epistle practiced by the Apostle. When he had taught free justification by faith apprehending Christ without the works of the Law, the Jews might have objected; If the law do not justify, then it was given in vain, it is abolished, it serveth to no purpose. He knew this would be concluded, and therefore he preventeth it; saying, Do we then make the Law of none effect through faith? God forbid: yea, we establish the law. And afterward, having taught that where sin abounded, there grace abounded much more, if he had rawly and barely left the matter thus propounded, a man might have objected; If this be true, that there grace aboundeth where sin hath abounded, then sin seemeth to be the cause of God's glory, and then why do we not sin fully and freely, that thereby the glory of God may be magnified? Wherefore he vnloseth this knot in the words and chapter immediately following, What shall we say then? Shall we continue still in sin that grace may abound? God forbid: How shall we that are dead to sin, live yet therein? Likewise to the same purpose he speaketh again, for having proved that sin shall not have dominion over us, because we are not under the law, but under grace, considering with himself, that profane men might abuse the grace and liberty of the Gospel to commit sin with greediness, he replieth, What then? shall we sin, because we are not under the law, but under grace? God forbid, &c. The like we see practiced in other places: When he hath taught the Ephesians to love their Wives as their own bodies, yea even as Christ loved the Church, and addeth, that this is a great secret or mystery: a man might ask, do you speak this of the love that ought to be between the Husband and the Wife, or of the love that is between Christ and his Church? he answereth, I speak concerning Christ, and concerning the Church. In like manner delivering a rule to the Church, that Widdowes should be chosen to attend upon the sick and those that were diseased, he would have none under threescore years of age set a part to this Office, he addeth, But refuse the younger Widdowes, for when they have begun to wax wanton against Christ, they will marry, having damnation: The Apostle knowing that these words might have been wrested wrongfully and applied contrary to his meaning, (for one might have said, what, have they damnation for marrying? Is marriage the cause of damnation?) He resteth not so, but answereth the point, they have damnation for denying and breaking their first faith. This wisdom is to be put in practice of all the Ministers of God's word, we must be able not only to teach, but to convince, and to fore-see what may be objected against that which we have delivered. So then the Ministers must be men of knowledge, thoroughly furnished to convince the adversaries, and replenished with store, both new and old, to overthrow all spirits of contradiction that seek to subvert and destroy the faith of many. And it belongeth to the people to resort and repair to their Ministers thus qualified, for resolution of doubts wherewith they are troubled, considering with themselves that the Priests lips must preserve knowledge, and that the people are to seek the law at their mouths, because they are the Messengers of the Lord of Hosts.

Secondly, we see again in the first words of hurting and owing, that there is used a certain mitigation. For whereas he might have called him a Thief and Runnagate, he expresseth them under much milder names, calling his robbing and flying away, an hurting, and debt; declaring thereby, how gentle and easy an hand, how loving and charitable an heart, we ought to bear, toward the penitent. We are not to aggravate the slips and falls, nor augment the sins and offenses of our brethren, nor to urge them and set them out in their colors to the uttermost, nor to follow them with extremity, but it is our duty to deal mercifully with such sinners as are unfeignedly and truly turned unto God, remembering always these three things. First, that we are subject to the like sins, and may be overtaken with the same offenses, through the temptations of Satan, and the corruptions of our own nature. Hence it is, that the Apostle admonisheth us, to restore such as have fallen, even with the spirit of meekness, considering also our selves least we also be tempted. Secondly, that as we are subject to fall, so we have offended as greatly against God as they, if not in the same kind and after the same manner; so that if he should enter into judgment with us, who could stand in his presence, or answer him one of a thousand? This is it which Christ Jesus laid to the charge of the proud Pharisees, when they brought before him the woman taken in adultery, he said unto them, Let him that is among you without sin, cast the first stone at her: who, when they heard it, being accused of their own consciences, went out one by one, beginning at the eldest even to the last. Thirdly, that we do desire and obtain fogiuenesse of our sins upon this condition, that we forgive others, when we are taught to say; Forgive us our trespasses, as we forgive them that trespass against us. Wherefore, let us be of a gentle mind and placable nature, easy to be entreated, ready to be persuaded, willing to be reconciled, and forward to forgive all injuries and wrongs offered unto us: without which affection all our prayers to God, and all the parts of his worship, are made void and nothing worth unto us. Hence it is, that we are moved, when we have brought our gift to the Altar, then and there remembering that our brother hath ought against us, to depart and leave our offering until we be reconciled unto him. Of this point we have spoken before: yet the great necessity of it, and the present use of the Lord's supper, which is a Sacrament of love and unity, requireth the renewing of it; and therefore, unless it be to those that are dead-hearted and heavy eared, that will neither hear, nor mark, nor understand, nor obey, it cannot but work some grace and conscience in them that have their ears opened, bored and prepared.

Thirdly, note the singular love and exceeding compassion in the Apostle, offering himself to become surety; yea, to enter into bands for so base a servant as had stolen away his Masters goods, and ran away for fear of punishment. Herein is great love; and herein Christ Jesus testifieth his love to his Church, in that he became sin for us, and undertook to bear the burden of man's wickedness and God's wrath: even wickedness most heinous, and wrath most horrible. Herein is unspeakable love, he offered himself as a pawn & pledge for us miserable sinners and bankrout persons, not able to pay one penny of that great debt that we owe unto him.

Fourthly, we may learn that the imputation of another man's debt, may stand with the law of God and man, so that by all law divine and human he is reputed and holden a debtor, that offereth and maketh himself surety for another, so that he is justly charged to be the debtor and the other man for whom he becometh surety is discharged and freed from the debt: yea, the satisfaction of another is imputed to the debtor, even as his debt is imputed to the surety. This being cleerc and evident in all Law, and by all reason, why should it seem a marvelous, or rather a monstrous thing in the eyes and ears of our adversaries, either that our sins should be imputed to Christ our mediator, or that his sanctification and justice should be imputed to us, and that we are not justified by inherent righteousness, but by the imputed righteousness of Christ, Who is made unto us of God to be our righteousness, to the end that we might be found in him, not having our own righteousness which is of the law, but that which is through the faith of Christ. This ought not to seem strange or impossible to us, seeing he is no less just and righteous, to whom the justice and righteousness of another is imputed, then that person is who hath an inherent righteousness of his own within him: as it skilleth not who payeth the debt, so it be discharged, in as much as the debtor is as well freed when another hath satisfied the creditor, as if himself had done it. Nay he is more just and righteous that hath Christ's righteousness made his, then if he had an inherent righteousness of his own, albeit it were perfect and complete, full and absolute, without all stain and imperfection. For Christ's imputed righteousness is more worth and worthy then all the inherent righteousness that is in men and Angels: yea that imputed righteousness of Christ is more accepted and respected of God, then all the righteousness that is found in the Angels themselves: and when we shall live with Christ our head in the Heavens, albeit we shall have perfect righteousness inherenr in us, and be like the Angels which always enjoy the presence of God, and behold the beauty of his face, yet even then we shall appear more glorious, gracious, and accepted of God, through that righteousness of Christ imputed unto us (which we shall never loose nor put off, no not when we shall be in immortality) then for this inherent sanctification when it is at the highest top and in the greatest perfection, without any want or weakness.

Fifthly, note also the Ironicall preterition or passing by that which he would have carefully considered, and wisely imprinted in the mind of Philemon, [ I say not that thou owest to me thyself. ] This he doth to avoid all suspicion of arrogancy and ambition, or least he should seem proud and haughty, and challenge overmuch to himself; he lesseneth and diminisheth the mattter greatly, whereas he might have uttered and signified more then he speaketh, so that he leaveth the rest to Philemon's secret and serious consideration. This teacheth us to avoid all arrogant boasting, and to beware of vain vaunting of our selves above that which is meet and ought to be in us. Hereunto the Apostle oftentimes exhorteth us, Let us not be desirous of vain-glory, provoking one another, envying one another. And in another place, Be of one accord and of one judgment, that nothing be done through contention or vain-glory, but that in meekness of mind every man esteem other better then himself. We are naturally given to think well of our selves, and to desire to be magnified of others above that which is in us; whereas we ought to humble and abase our selves, that God may with his gracious hand lift us up.

Lastly, observe with me in the last words the Metaphor used by the Apostle, witnessing and warning him that he owed to him his own self; as if he had been taken by him in wars, by the law whereof he was as his own. This serveth to teach us, that all men are by nature captives to sin and prisoners to Satan, being delivered and freed from the subjection and slavery of them. This our Savior teacheth, Verily, verily, I say unto you, that whosoever committeth sin is the servant of sin: if the son shall make you free, ye shall be free indeed. To this purpose the Apostle Paul speaketh, Know ye not that to whomsoever ye give yourselves as servants to obey, his servants, ye are to whom ye obey: whether it be of sin unto death, or of obedience unto righteousness: but God be thanked, that ye have been the servants of sin, but ye have obeyed from the heart unto the form of the Doctrine whereunto ye were delivered: being then made free from sin ye are made the servants of Righteousness. Where the Apostle showeth, that there are two sorts of Servants; some are Servants to sin; other, are Servants to righteousness: and whosoever is Servant to one, cannot be Servant to the other; they are so opposite and contrary the one to the other, that no man can serve these two Masters. This is it which the Apostle John handleth; He that committeth sin is of the Devil, for the Devil sinneth from the beginning: for this purpose was made manifest that Son of God, that he might loose the works of the Devil. Let us all suffer the Ministers of the Gospel to take us out of the hands of Satan, and to subdue us to the Kingdom of Christ, by the two-edged Sword that goeth out of his mouth. Thus much may suffice for the general observations which arise out of the words, and might be stood upon at large; but I have only breefelie pointed them out. Now let us particularly lay open such doctrines as are more especially aimed at in these words.

This truth will yet further and better appear unto us, if we enter into the consideration of the Reasons that serve to strengthen it. First, it is confirmed by the Commandments of God, and by the fourth petition of the Lord's Prayer. The eight Commandment forbiddeth us to steal away our Neighbors goods, and to do him the least hurt therein. The tenth commandment restraineth the inward lusts & motions that arise in our minds, and condemneth the coveting of his house, of his wife, of his servant, of his ox, of his asse, or of anything that belongeth unto him. If then, God commandeth the preservation of every man's goods, and forbiddeth all injuries to be offered unto them; it standeth us upon to acknowledge a right and interest that everyone hath in earthly things given unto him. Likewise, our Savior Christ teacheth us daily to ask our daily bread, so that no man ought to desire that which is another's bread, but everyone to know his own, what God hath given him, and what he hath given to others. If then there be bread that is ours, then also there is bread that is not ours. And if somewhat be ours, and somewhat not ours; it followeth that everyone hath an interest in his own goods, and cannot lay hold on another man's.

Secondly, the invading of other men's inheritances, and the encroaching upon their private possessions, is the fruit either of a confused Anarchy, or of a loose government, and both of them are contrary to that ordinance which God establisheth, and the order that he requireth. This we see in the latter end of the book of Judges, where it is recorded, and oftentimes repeated, that In those days, there was no King in Israel, but every man did that which was good in his own eyes. And what I pray you was that? Even that which was stark naught: they brake out into open outrages; riots, usurpations, oppressions, and community of women. All things were out of course, no man ordered his life aright, every man followed his own lusts. But God is a God of order, and not of confusion, as the Apostle teacheth, 1. Cor. 14 God is not the author of confusion, but of peace, as we see in all the Churches of the Saints: let all things be done honestly and in order. But if every man may enter upon the labors of other men, and take to himself what he pleaseth, it would bring as great a confusion of families and common wealths, as once there was of tongues when one did not understand another, so that they were constrained to break off the work they had begun.

Thirdly, everyone hath a proper and peculiar possession, his own servants to order, his own ground to till, his own fields to husband, his own family to govern, and his own domestical affairs to manage, that he may provide things honest in the sight of God, that he may rejoice in the labor of his own hands, and be thankful to the father and giver of all good things. It is a rule taught by nature, approved by experience, strengthened by custom, and established by the founders of Cities and Kingdoms, that whatsoever is cared for of all, is cared for of none as it ought to be, but is neglected of all. This appeareth in every Town and incorporation, in every house and congregation. If a matter be committed to many servants to be dispatched, it is commonly either altogether left undone, or done negligently, and worse then if it had been assigned to one. I have heard it delivered as a proverb, that he which hath one man, is sure of a man, he that hath two men, hath but half a man; and he that keepeth three, hath none at all. One looketh upon another, and leaveth the work for his fellows, thinking with himself that albeit he neglect the doing of it, yet there are two others to finish it: and so among them all, the business of the Master lieth undone. We see this in mending of high ways, which because it is to be done by a common hand, and by a general agreement of many together, is generally posted over from one to another, and commonly left off from year to year. Mark this moreover in the provision for the poor, who ought to be charitably rel •… ued by the laws of God and man: yet because the burden lieth upon the shoulders of all, all men are ready to shake it off from them, and pinch courtesy who shall begin. But when everyone knoweth his own, it increaseth care, and doubleth diligence in him, he rejoiceth with his family in the blessings of God, and learneth to be a good Steward in the use of them, disposing of them to the glory of the giver, and to the comfort of the receiver. This it which Solomon teacheth, Chap. 5. of the Proverbs, Let thy fountain be blessed, and rejoice with the wife of thy youth, let her be as the loving Hind and pleasant Roe: let her breasts satisfy thee at all times, and delight in her continually. So then, the distinction of dominion and possession, when everyone knoweth his own and what is not his own, maketh men careful to look unto them. Wherefore seeing God is the author of propriety, the hater of confusion, and the commander and appointer of every man his several task and labor; it followeth, that the community of the Saints doth not destroy the propriety of substance, but every man keepeth the title and tenor of his own goods, which no other can challenge to himself.

As we have seen the reasons that confirm this Doctrine, so let us see the uses that instruct us in many profitable points tending to edification. First of all, this confuteth and convinceth the detestable and damnable sect of the Anabaptists, who deny to men any property in anything, but would have all things common. True it is, among faithful friends all things are common (as we have already proved and confessed) so that as we have one father, so we have one fraternity, and are of one family. Hence it is, that Tertullian in his Apology teacheth, that among Christians all things were common, except men's wives. What then? Were these first Christians, Anabaptists? Or are these Anabaptists like these first Christians? No, in no wise. They allege indeed the example and practice of the primitive church, but it doth not no way favor their opinion, nor countenance any such Communion, as these Heretics would bring in amongst us. But they object that all that believed were in one place, and had all things common; yea, they accounted nothing to be their own. I answer, that these words are not to be understood, as though they had forsaken their own houses, and lived together, in public, and in common, in the same house, as it were in the celles and Cloisters of Monks; but as it followeth in the next words, They continued daily with one accord in the Temple, and breaking bread from house to house; did eat their meat together with gladness and singleness of heart. If this be true, let the Anabaptists (a new sect of Monks) answer, at whose houses this was done? Was this meeting and eating of their meat in the houses of the Infidels, or of the believers? I think no man is so sottish, to say it was in the houses of the unbelievers, who would not receive them to house, nor give them any entertainment among them, seeing they hated them and their profession to the death. Wherefore it must of necessity follow, that these assemblies were in the houses of such as were faithful. If then the faithful Christians had their houses, in which they met together, then they did not at all sell nor forsake their houses and dwellings, nor coop up themselves as is it were in Monasteries or Hermitages from the society of men. Secondly, whereas they object, Chap. 4. As many as were possessors of Lands sold them, and brought the price of the things that were sold, and laid it down at the Apostles feet: It is not so to be understood, as if they had cast away all care of their household affairs, and possessed nothing in private afterward. For this was done by some of the richer and wealthier sort, who were not compelled to sell, neither can it be gathered that they sold all. Nay it appeareth throughout this book of the Acts, that many after this fact possessed houses of their own. The Evangelist Luke noteth, that when Peter the Apostle was brought out of prison by the Ministry of the Angel that was sent to deliver him, As he considered the thing, he came to the house of Mary, the mother of John, where many were gathered together and prayed. Frō whence I pray you, had this woman this house? If all Christians sold their inheritances and proper houses? So then, the communion of goods that was among the first Christians, was nothing but a sale of part of their possessions to succor the poor Saints, least being constrained through Famine, and left destitute of the help of the Brethren, they should turn back again to the Jewish Religion; and therefore it is said, that distribution was made of those things that were sold; not equally, or confusedly, But according as everyone had need: so that he that had the greater charge, had the greater allowance, and he that had the less Family, had the less maintenance. Tiue it is, it is said; The multitude of them that believed were of one heart and of one Soul, neither any of them atcounted anything of that which he possessed was his own, but they had all things common. But from hence we may rightly gather, that every man had special interest in his own goods. For if they had possessed nothing as their own, and that the community among them had destroyed the property that rested and remained with thē, what is this that he saith; anything of that which he possessed was his own? Whereby we see, that as yet they continued owners and possessors of their goods, as they did before: but they so possessed them, that they were content to employ them no less to the use of others, then to the benefit of themselves; according to the precept of the Apostle, That they which buy, be as though they possessed not: and they that use this World, be as though they used it not, because the fashion of this world goeth away. But be it, that the Apostles had instituted such a communion as these imagine, in this Church at Jerusalem: and let us grant, that among them there was no distinction or property retained: yet it cannot be proved, that the same was required of all Christians, or that it was unlawful for them to keep that portion of earthly blessing befallen unto them. We heard before what Peter said to Annanias; Why hath Satan filled thy heart that thou shouldst lie unto the Holy-Ghost, and keep away part of the price of the possession? Whilst it remained, appertained it not unto thee? And after it was sold, was it not in thine own power? How is it that thou hast conceived this thing in thine heart? Thou hast not lied unto men, but unto God. How could Peter speak this, or with what warrant could he deliver it, if all Christians had been enjoined to sell their possessions, and to renounce their Title and interest in them, to live in common one with another? Doth he not say, that the possession might have been kept and unsold? And when State was delivered, doth he not affirm, that the Money that he had received was in his own power? If any ask, wherefore then is he so sharply reproved, and severely punished? I answer, because he supposed he could deceive the Holy Ghost, and so kept back a part of the price, and yet pretended to bring the whole sum unto the Apostles. His sin therefore was lying, fraud, and deceit. So then the Anabaptists are plainly convinced, and a lawful propriety of goods is established. This we read farther in other places of this Book, that the Christians held the possession of their houses and goods as their own. There was a certain Woman, a Disciple, named Tabitha; she was full of good works and Alms which she did, and made many Coates and Garments which she gave to the poor.

In the next Chapter, among many Christian virtues, Cornelius the Captain is commended, to Be a devout man, and one that feared God withal his Household, which gave much Alms to the people, and praised God continually. In the eleventh Chapter we see, that after Agabus had signified by the Spirit, that there should be a great Famine throughout all the World; The Disciples, every Man according to his ability, purposed to send succor unto the Brethren which dwelt in Judea. Mark here that he saith; Every man according to his ability; for what ability could any have, if no man did hold anything as his own? Or what difference could there be between one another? In like manner, we heard before, of the house of Mary the Mother of John, where many were assembled: and we read of the house of Simon the Tanner where Peter lodged, and continued for the space of many days: he was a true Christian, and yet he kept his house after his conversion to the Faith of the Gospel. In the 16. Chapter, Lydia a seller of Purple, having her heart opened, and being baptized, said; If ye have judged me to be faithful to the Lord, come into mine House, and abide there: and she constrained them. She doth not say; Sell my House, but enter into my House, which she so possessed, as that she communicated it also to the Apostles. In the twentieth Chapter the Apostle Paul doth glory before the Elders of Ephesus, saying; I have coveted no Mans Silver, nor Gold, nor Apparrell. What reason can be rendered of this saying; if no Christian might lawfully retain the possession and propriety of Gold or Silver? In the 21. Chapter it is said; that Paul and they that were with him, entered into the House of Phillip the Evangelist, whtch was one of the seven Deacons, and abode with him. If nothing ought in private to be possessed, why had he not sold his house? How dareth he retain and reserve anything to himself? Wherefore is he not reproved of the Apostle, and the rest of the Brethren, for breaking the supposed ordinance that they had planted and appointed in all Churches. But of this, I have spoken else-where; and others discuss and dispute this point at large, showing that God hath settled this order to be observed in the Church, that everyone govern aright his own house, and distribute to the necessities of the Saints. The Apostle speaketh to this purpose; If any Widow have Children or Nephews, let them learn first to show godliness toward their own house, and to recompense their Kindred, for that is an honest thing, and acceptable before GOD. And afterward, If there be any that provideth not for his own; and namely for them of his Household, he denieth the Faith, and is worse then an Infidel. Likewise writing to the Thessalonians, he saith in the first Epistle, chapt. 4. We beseech you brethren, that ye en • rease more and more, and that ye study to be quiet, and to meddle with your own business, and to work with your own hands, as we commanded you. And in his second Epistle, Chapter 3. When we were with you, this we warned you off, that if there were any which would not work, that he should not eat: for we heard that there are some which walk among you inordinatelie, and work not at all, but are Busie-bodies: therefore them that are such, we command and exhort by our Lord Jesus Christ, that they work with quietness, and eat their own Bread, &c. Thus then it evidently appeareth, that the Annabaptists are deceived, which go about to bring in such a communion, or rather confusion among men, as neither Christ hath commanded, nor the Apostles have instituted, nor experience hath approved, nor any Christians have practiced, nor the example of the Church at Jerusalem hath warranted. To this Pestilent and poisoned Sect of detestable Heretics, we may join as Cozin-Germans, those mischievous and miserable Male-contents, that hold in word the lawfulness of private possession, but follow in practice the unlawfulness of more then an Anabaptistical communion.

These are they that bring discontent to see others enjoy more then themselves, endeavor by unlawful and ungodly actions to bring in an equality of all things; pulling down Hedges, filling up of Ditches, burning of Houses, removing of Markes, breaking down Fences, digging down Enclosures, dispaling and disparking the bounds of Lands, and laying all things common, (as they did in the Insurrection of Wat Tyler, Jack Straw, and many others) which we have seen or heard done in our days; yea, many idle and disordered people, hoped and looked for a commotion in the latter days of our late Sovereign. For as Esau hating his Brother, and thirsting after the murder of him, thought in his mind; The days of mourning for my Father will come shortly, then will I slay my Brother Jacob: so these ryotus routs of Rebels, intending to fish in troubled waters, and minding to make a prey of the richer sort, said among themselves; The days of mourning for Queen Elizabeth will come shortly; then we shall have enough, then we shall make the Chur •… es pay for all, then we will want nothing that is to be had. Let us take heed of such ungracious person as begin a conspiracy, and lay the foundation of an Insurrection. Though they call us to come with them, and would have us to join in league with them; let us beware we cast not in our lot among them, nor walk in the way with them, for their feet run to evil, and their broad paths, are the beaten paths of death.

Secondly, seeing every man hath a state in his own goods, it teacheth us this duty, that we ought to be content with that portion which we have; be it more or less, be it small or great, be it a simple or a worthy portion, and to be by all means thankful for it: considering with our selves, that the difference of places, Lands, Possessions, with the properties thereof, be of God, and are to be acknowledged as his gift. True it is, men do sometimes increase their wealth by unlawful means, by robbing and wronging of others, to their own condemnation: but then they want comfort and peace in the possessing of them; they cannot say they eat their own Bread; they cannot esteem God to be their helper. Let us hate such wicked shifts, and renounce from our hearts all deceitful dealing. Let us seek for a blessing upon our labor at his hands, that is the disposer of all things in Heaven and Earth. Let us learn, That godliness is great gain, if a Man be content with that he hath: for we brought nothing into the World, and it is certain that we can carry nothing out, therefore when we have food and raiment, let us therewith be content. This is it which the Apostle teacheth, Heb. 13. Let your conversation be without covetousness, and be content with those things that ye have, for he hath said; I will not fail thee, neither forsake thee: so that we may boldly say, The Lord is mine helper, neither will I fear what man can do unto me. We shall never deal faithfully with the goods of other men, nor for Conscience sake abstain from wrong and Injustice, until we rest contented in our hearts with things present, and depend by Faith upon God's providence, knowing that he hath by his gracious promise bound and charged himself with us, and for us, in all things necessary, as well for our bodies, as for our souls. He is a mighty God, and a merciful Father, that never faileth nor forsaketh his Children that trust in him, that call unto him, that depend upon him. If this Faith be in us, it will swallow up many cares, and consume many fears, which distract and distemper unbelievers in this life.

Let not our heart thercfore be addicted to Covetousness, nor let us suffer our selves to be carried away from God, by the greedy and gaping desire of Riches, nor seek to augment them, & abound in them by unlawful means, nor possess them with vexation of mind, or with affiance in them. But let us rest in our several Callings and conditions of life with contentation, and a quiet Conscience, not swelling in heart, or disquieting our selves in vain, with longing after an higher state and standing, then the Lord hath allotted and allowed unto us. If once our affections over-flowe the banks of our present conditions, so that we cannot use with thankfulness that which we have received, we can never be persuaded to be contented, but we will not stick now and then to borrow of the Law of equity, shifting & providing for our selves what ways we can without difference, and breaking out into dishonest and unorderly courses, without conscience. Let us therefore for our better instruction in this point, lay up in our hearts, these few Rules follows, to work in us contentation.

First, that all of us enjoy more then we deserve, and can justly challenge at the hands of God. If we would have a crumb of bread, we must crave it of him, and say, Give us this day our daily bread.

Secondly, that we oftentimes do want outward things, because we esteem no more of inward graces and spiritual blessings. We have no promise of God to bestow upon us earthly gifts, any farther then we ask by prayer, and seek by faith heavenly things, according to the saying of Christ; First seek the Kingdom of God and his righteousness, and all these things shall be ministered unto you. It is therefore God's great judgment upon such graceless and thankless men, as contemn these things that belong to a better life, that oftentimes they are brought to feel the want of the transitory things of this life.

Thirdly, that it is a great subtlety and policy of Satan, to inueigle and entangle our minds with the desire of such benefits as we want, thereby to cause us to murmur, and to move us to distrust for them, and to disgrace the present benefits which we enjoy, and so to provoke us to be unthankfull. The people of Israel abounded plentifully in many great blessings in the Wilderness, and tasted liberally of God's goodness; yet when they suffered the least want of Water, or Bread, and had not their lusts satisfied at their own desire, they did break out into impatiency of spirit, and forgot the mighty works that he had done for them. Their present want made them to distaste and dislike all the rest of God's mercies; Even as the evil-favored and lean-fleshed Kine, did eat up the well-favored and fat Kine, or as the thin and blasted ears of Corn, devoured the rank and full ears, in the dreams of Pharaoh. Let us not therefore burn with a desire of an higher estate, but labor to find our hearts and minds thoroughly settled in that large and liberal portion which we have in present possession by the good hand of God toward us.

Fourthly, that the Lord doth not always actually bestow upon his Children the riches and wealth of this World, but nurtereth them up to depend wholly upon his faithful promise, who hath given them his word, that he will not leave them nor forsake them. And in the mean season, he worketh in their hearts a patient bearing of the wants and necessities of this life, but in the end, he will bestow upon them eternal blessings that never shall have end, and heavenly graces that never shall decay.

Fifthly, that one drop of God's favor toward us, is better worth, and more of value, then this whole World, that is but vain and transitory. If we cannot rest in this favor of God, in the want of outward things, it is most certain we have not yet learned truly to prize, and rightly esteem the favor of God. Such as cannot be content to forgo and forsake earthly things, never truly felt the forgiveness of sins. Let us learn to rest in the least taste and touch of the grace and favor of God, whatsoever it bringeth with it; whether wealth or want; whether plenty or poverty; whether prosperity or adversity.

Lastly, we must remember that Nature is content with a little; so that if we have food and raiment, we ought to be content, as we noted before. This was the vow of Jacob when he went from his Fathers house, while he was in the way to Haran; If GOD will be with me, and will keep me in this journey which I go, and will give me Bread to eat, and Clothes to put on, so that I come again unto my Fathers house in safety, then shall the Lord be my GOD. There are two pointes of man's life; his entering into the World, and his going out of the world: the space coming between both these, receiveth many changes and alterations, many differences and diversities. Some are poor, and some are rich; some noble, & some vn-noble; some high, and some low. The beginning of all is equal; the end of all also is equal touching this life: for as we brought nothing into this world, so we can carry nothing away with us, We came naked out of our mothers womb, and naked we shall return thither. The time between our rising and falling, our birth and death, is of short continuance, and therefore we ought not to be careful to heap up Riches, For as much as we shall take nothing away when we die, neither shall our pomp descend after us. If a Man have need of one only Pot or Pitcher of Water, it is small wisdom and great vanity to try to draw up a whole stream. If a little provision will serve for the journey and voyage that we undertake, it is a needless and bootless thing to hoard and heap up great store of furniture for a small occasion. Let us therefore take heed of all excess, and content our selves with the moderate use of outward blessings, enjoying such things as we have with cheerfulness and thankfulness, bearing the want of such things as we have not, with patience and meekness, depending upon GOD for his blessing, in all things that any way concern and belong unto us. To love Riches, is a token of a base and abject mind; to covet and desire them when we want them, is a sign of a wretched and miserable mind; to use them well to our private commodity, and the public utility when we have them, is a Testimony of a commendable and contented mind.

Lastly, we learn from this Doctrine, to take good heed that we do not abuse our property and dominion of those gifts that God hath given us, bestowing them only to our private use, and with-holding the comfort of them from others, to whom they ought of right to be imparted and employed. For albeit the possession of them be ours, yet there is an use of them belonging to the Saints; the property of goods, and the communion of Saints standing together. Whensoever we have these outward things, we must not with-hold them, when they may profit the Church, and refresh the Saints. We must not be couetously and corruptly minded, like Nabal; who, when David and his Men were in necessity in the Wilderness, said; Shall I take my Bread, and my Water, and my Flesh that I have killed for my Shearers, and give it unto Men that I know not whence they are? He challengeth all as proper to himself; his Bread is his, his Water is his, his Flesh is his, all is his; he hath nothing for David, nothing for his Servants, nothing for others. This we see in the dealing of Laban toward Jacob, he saith unto him; These Daughters, are my Daughters; these Sons, are my Sons; these Sheep, are my Sheep; and all that thou hast is mine. He challengeth all to himself, he leaveth nothing to Jacob. Gene. 31. 43. The Apostle James teaching us to prove our Faith by our works, saith; If a Brother or a Sister be naked and destitute of daily food, and one of you say unto them; Depart in peace, warm yourselves, and fill your Bellies, notwithstanding ye give them not those things that are needful, what helpeth it? Whereby we see, that mercifulness to our poor and needy Brethren is commanded: so that as we believe a communion to be among all true professors, so we are charged to be as the Clouds that drop down the sweet shewers upon the Hearbes, as lively Fountaines of Water that flow out plentifully to the use of others, as fruitful Trees bringing forth store to feed others. We must consider, that we are but Stewards of our goods that are lent us for a time, for which we are to give an account, and of which we are to give a yearly rent to the chief Lord, which his poor Children are appointed to receive at our own hands, whom we are bound to relieve with our goods. He hath said; The poor ye shall always have with you, but me ye shall not always have. This duty is oftentimes required and beaten upon in the word of God. This appeareth in the practice of Job, who being accused falsely of his three friends, to be an Hypocrite, is compelled to boast after a sort of his works as the fruits of his Faith, and the assured Seals of his unfeigned profession; I delivered the Poor that cried, the fatherless, and him that had none to help him: the blessing of him that was ready to perish came upon me, and I caused the Widdowes heart to rejoice.

Where we see, how he rendereth an account of his life past, being of his Adversaries charged with great wickedness and much dissimulation. So the Prophet describing the blessedness of that Man that feareth the Lord, and delighteth greatly in his Commandments, saith; He hath distributed and given to the Poor, his righteousness remaineth forever, his Horne shall be exalted with glory. He showeth hereby, that the godly do not spare niggardlie, but distribute liberallie; according as the necessity of the poor Saints requireth, and as his own power and ability suffereth him. Hereunto cometh the precept of Christ: Sell that ye have, and give Alms: make you Bags which wax not old, a Treasure that can never fail in Heaven, where no Thief cometh, neither Moath corrupteth.

Let us consider, that God hath made the poor as well as the Rich; and that the poor man is our own Flesh. Especiallie, let us always remember that the godly poor are our Brethren in Christ, and that in the last judgment the Lord Jesus will account it, and reward it as done unto himself, whatsoever hath been bestowed upon his needy and distressed Brethren. If we be careful to practice these duties of Christian Charity and Community, it shall avail to seal up God's favor toward us in the remission of our sins, and much advantage us to obtain many blessings, seeing many supplications shall be made and offered up for us, and so we shall taste the fruit that we have planted, and harvest the Corn that we have sowed. For Whatsoever a Man soweth, that he shall reap, (as the Apostle testifieth to the Galatians ) and therefore if we be diligent to help the poor and needy, we shall receive a full recompense, with much increase into our own bosoms.

This truth is confirmed unto us by diverse examples, of such as have gone before us in the practice of this duty. When Jacob refused to send his youngest and beloved Son Benjamin (whom he begat in his old age) into Egypt with his other Sons to fetch Corn, saying; Ye have robbed me of my Children: Joseph is not, and Simeon is not, and ye will take Benjamin: all these things are against me. Then Reuben answered his Father, saying; Slay my two Sons if I bring him not to thee again: deliver him to mine hand, and I will bring him to thee again. Where we see, he offereth his Sons in hostage, and was ready to deliver them as pledges, and to bind to his Father, Man for Man, Son for Son, body for body, and life for life: which is a greater matter then to be bound money for money, and goods for goods. The like we see more evidently in the Chapter following, when Jacob did hang back, and seemed resolved not to let Benjamin depart with them; Judah is earnest with his Father, saying; Send the Boy with me, that we may rise and go, and that we may live and not die; both we, and thou, and our Children: I will be surety for him, of mine hand shalt thou require him: If I bring him not to thee, and set him before thee, then let me bear the blame forever.

In which words we see, that when Judah considered the cause of their long delay, and the extremity of the great dearth, and the danger of their present estate, that except they had made this tarrying, doubtless they might have departed from their Father, and returned to their Father again the second time, he undertaketh the matter, and becometh surety for the Child. This is it which he freely and francklie confesseth before Joseph, when they had been brought back to him, the Cup being found in Benjamin's sack, Doubtless thy Servant became surety for the Child to my Father, and said; If I bring him not unto thee again, then will I bear the blame unto my Father forever: now therefore (I pray thee) let me thy Servant abide for the Child, as a Servant to my Lord, and let the Child go up with his Brethren. Whereby also it appeareth, that he considering with himself, that he could not without impeachment of his credit, without breach of his promise, and without heaviness to his Father, return to him, except the Child were with him: he offereth himself as a pawn, and pledge, and prisoner to Joseph, as before he had done to his Father.

This also we see evidently in the Acts of the Apostles, when Paul was troubled fought preaching Christ crucified, and risen again from the dead, Insomuch, that the Jews which believed not, moved with envy, took unto them certain vicious and Vagabond Fellowes, and having assembled the multitude, they made a tumult in the City: It is said, that Jason received him and other of the Brethren into his house, and offered to baile them, and to be bound for them, putting in good assurance that they should appear and be forth-coming. And if we require an example in the same kind and condition, with this that is mentioned in this Epistle: Our Savior expresseth the like, in the Parable of him that went down from Jerusalem to Jericho, and fell among thieves, who wounded him with their weapon, and robbed him of his Raiment, and left him in his trouble, even half dead: A certain Samaritan (as he iournied) came near unto him, and when he saw him, he had compassion on him, and went to him, and bound up his wounds, and poured in Oil and Wine, and put him on his own Beast, and brought him to an Inn, and made provision for him: and on the morrow when he departed, he took out two pence, and gave them to the Host, and said unto him; Take care of him, and whatsoever thou spendest more, when I come again, I will recompense thee. This Samaritan did show himself a right Neighbor, both in showing his present charity toward him, and in offering himself to become a surety for him. All these approved and allowed examples of the faithful, do sufficiently and evidently teach us, that it is in it self lawful to undertake payment for another, and to become Surety for him.

And if we require better grounds to satisfy us in this truth, let us enter into the strength of reason to assure us, without any wavering herein. First, weigh with me the example of Christ, an excellent pattern and president of the practice of this, an example far beyond all exception, an example that ouershadoweth, and dazzleth and darkeneth, all that cloud of witnesses produced by the Apostle in the Epistle to the Hebrews; he became surety for his Church unto his father, to pay the debt of our sins, and to satisfy his justice. If then any doubt, or make a question of the former examples, wherein we saw how Reuben offered himself to become as a pledge to his father, Judah to Joseph, Jason to the Governor, and the Samaritan to his Hoast: behold a most absolute and perfect example of Christ Jesus, who bound himself for us; his body for our bodies, and his soul for our souls, that our sinful bodies might be made clean by his body, and our souls, washed through his most precious blood. For the Prophet prophesieth, that he should make his soul an offering for sin. And Christ himself saith, My soul is very heavy even unto the death, &c. Thus did his love exceed and abound toward us, that our love might exceed and abound one toward another. To this purpose, the Apostle showeth, that Jesus is made a surety of a better Testament. He stood in our places, he took upon him our sins, he bare in his body the punishments due to us, he felt the wrath of God kindled against us.

Secondly, it is a fruit of love even this way to relieve and help such as are like to suffer damage and detriment by want of outward things. Now, human society and Christian piety requireth, that one should sustain and succor another in their necessity, as we see in the former examples of Reuben, Judah, Jason, and the Samaritan before mentioned and remembered. The life of man can hardly stand without lending and borrowing, without letting and hiring, without buying and selling, without bargaining and trusting one of another. It is a work of mercy to become surety, and therefore as lawful (no doubt) as to give or lend. The law of God commandeth us to help our Neighboures, as we are able, and as they have need: and they are to be relieved by such means as are in our power; by giving, by forgiving, by communicating to them such things as we have, and they have not. For if we love them, and have true Charity in us, we must not be wanting to them, but be ready to profit them and do them good, so far as we do not hurt our selves. It is no unwise sentence of a wise man, The wicked will not become surety, and he that is of an unthankful mind, forsaketh him that delivered him: declaring thereby, that as he is a fool that is surety for every man, so is he ungodly that in no wise will be surety for any man. We are commanded to help up our enemies Ox that is fallen, or his Ass that is sunk down under his burden; how much more ought we to show pity and compassion to our brother himself, vexed with the creditor, terrified with the prison, oppressed with his debt, and dismayed and discouraged with the payment at hand, that is to be made? So then, whether we do consider that Christ Jesus is made our surety, or that suretyship is a fruit of Christian love one toward another, in both respects we see, that in it self it is not to be disallowed or condemned.

The uses of this Doctrine are diligently to be considered of us. And first of all, if it be lawful and warranted to become surety one for another (as we have before plainly proved) it convinceth and confuteth those that hold it to be evil and unlawful, to give their word, or offer their band, or tender their promise or engage themselves any way for their brethren. Love is a debt that we owe to all men, as the Apostle testifieth, Rom. 13. 8. and therefore we ought not to fail in the performance thereof. It is imagined and supposed by some, that all or the greatest part of the controversies between man and man, and suites of Law, between party and party arise from hence, that things are taken up upon trust, that there is borrowing and lending among us, and that there is crediting one of another; and so would have these quite taken away, and the Names of them utterly abolished out of all Incorporations and Common-wealths.

It is reported, that among the Turks are few suites and actions commenced one against another, because there is with them no bargain or sale, no buying or selling, but for ready Money, and for present pay. But this is a plain fallation, to put that for a cause which indeed is not the cause. For the corrupt conscience of men, the covetous desire of Money, the greedy gaping after gain, the malicious humor of revenge, the bitter root of strife, and the extreme want of love are the true causes of all wranglings & suites one against another, not the lending and borrowing of Money or money-worth. Hence it is, that God never forbiddeth in his Law the use of hiring, or of borrowing, but rather rectifieth the judgment, directeth the practice, and prescribeth the rules of the right and lawful use thereof. Hence it is that the Lord saith in the Law; If thou lend Money to my people; that is, to the poor with thee, thou shalt not be as an Usurer unto him, ye shall not oppress him with Usury: If thou take thy Neighbors Rayment to pledge, thou shalt restore it unto him before the Sun go down: for that is his covering only, and this is his Garment, for his skin, wherein shall he sleep? Therefore when he crieth unto me, I will hear him, for I am merciful. In these words, he forbiddeth lending upon interest to the poor, and forbiddeth cruelty in retaining pawns and pledges taken from them that are in necessity, whereas they ought to be restored.

To this end and purpose Moses speaketh in another place, If one of thy Brethren with thee be poor, within any of thy Gates in thy Land which the Lord thy God giveth thee, thou shalt not harden thine heart, nor shut thine hand from thy poor Brother, but thou shalt open thine hand unto him and shalt lend him sufficient for his need which he hath. So the Prophet saith; The wicked borroweth and payeth not again: but the righteous is ever merciful, he giveth and lendeth, and his seed enjoyeth the blessing. To these sayings of Moses and the Prophets, accordeth the Commandment of Christ; Give to him that asketh: and from him that would borrow of thee turn not away. All these rules of direction serve to instruct us in the practice of the duties of love, and teach us how to behave our selves in buying and borrowing, in letting and lending unto our Brethren that call upon us for our help in the time of need. Secondly, hereby they are reprehended, that bind themselves by vow or oath, from binding themselves in any respect, or in any cause, or upon any occasion for any person. This is an ungodly and unlawful shift that some men use, to disable and to bar themselves from doing this work of charity, and showing this fruit of love to their Brethren. For many, to the end they might not be enwrapped and entangled in the deceitful snares of suretyship, do enter into covenant one with another, and do firmly bind themselves upon a great penalty and forfeiture, never to enterpose their credit for any man whatsoever. But it is sometimes a necessary duty of piety, and a testimony of the soundness of our Religion, and a great comfort to our conscices, to stand between our Brethren, and the harms that are coming toward them,

It is a general rule taught in the word of GOD, delivered by the law of nature, and observed by the Gentiles; that we should so deal with others, as we would be dealt with all our own selves. It is taught by the mouth of Christ; Give to every man that asketh of thee, and of him that taketh away the things that be thine, ask them not again: and as ye would that men should do to you, so do ye to them likewise. There is no man if he were in want, and stood in need of the bare word, or honest promise, or firm band and Obligation of another, but he would be ready to request it, and willing to use it, and content to accept of it. Wherefore, we are to remember that we ought not to hang back when as we ought to perform the like service, and to show like compassion to our brethren. It is therefore a great sin, and a great sign of the want of love, when we are called unto this duty, not to be forward faithfully to discharge it. We ought at all times to be lovingly affected and charitably disposed one toward another; so that when God calleth us, and withal enableth us with no damage, or trouble, or loss to our selves, to deliver our neighbor out of his misery, then to shut up our compassion, and to refuse to pass our promise for him, is an evident token, that little love and small kindness abideth in us. If then, the not doing of this duty, be an offense against God and our Brethren, how much more to covenant and condition with our selves or others, or to enter into great bands, that we will never enter into any bands (great or little) for them that call upon us, and mean honestly to discharge whatsoever we mercifully undertake for them? No Vow can be good, no Oath can be lawful, no Band can be allowed, no Covenant can be equal, no promise can be warranted, that is not well grounded, and advisedly uttered. For, seeing suretyship is not of it self, and in it self unlawful, to bind our selves wholly from it, cannot be esteemed to be lawful.

Let us therefore in the acknowledgement of this truth, show brotherly Love as occasion serveth, as the need of our Neighbor requireth, and as our own ability permitteth. Some are willing to help their brethren by word and deed, and are not able: In these a willing heart, and a ready mind, are to be accepted. Others, are able to do much good by their wealth, and by their word; yet they cannot be brought to show any relief either by the one, or by the other. Wherefore, it standeth you upon, that have this worlds good, to be ready to employ it as faithful Stewards this way, And to make you friends with the Riches of iniquity, that when ye shall want, they may receive you into everlasting habitations. And in the mean season, Make you Bags which wax not old, a treasure that can never fail in Heaven, where no thief cometh, neither Moth corrupteth. But howe many are there, that are even dead in good works? They are dumb and tongue-tied when they should speak for the poor, or give their word for them; their hands have a shaking palsy, that they cannot write their names to do them good; so that if one poor man were not more ready to plight his promise for another, then the rich, they might many times starve and be undone. These are they that care not what become of those that are in necessity, which shall one day give an account of their Stewardshippe, and leave behind them, the Goods wherein they delighted, and made them the God's wherein they trusted.

Secondly, seeing we have shown it to be lawful to enter into suretyship, (for if it had been simply and altogether forbidden, Paul would never have proffered himself to be surety unto Philemon for Onesimus. ) This serveth diverse ways for our instruction. For hereby we are directed to be careful to use it lawfully. A thing that is of it self, and in it own nature laudable and lawful, may be used wickedly, unwarrantably, and unlawfully. The Apostle Paul speaking of the Law saith, We know that the Law is good, if a man use it lawfully. The thing that is good, may be used in a manner that is not good. But it is a true and common Proverb, That the faults of the Artificers are not to be ascribed to the Arts themselves. The Law is not to be blamed, but the Teachers of the Law, who did falsely apply it, and wrongfully wrest it, and ignorantly corrupt it. Now, that which the Apostle speaketh of the Law, may rightly be spoken of suretyship: It is good and lawful, if a man use it well and lawfully. But if we use it, and enter into it rashly, not rightly; ordinarily, not warily; foolishly, not wisely; desperately, not discreetly; if we entangle our selves with it, without much deliberation, without good circumspection, and without due consideration, it becometh unlawful unto us.

True it is, it is not evil in it self, but to him it turneth to be evil, that useth it evilly, according to that which the Lord saith by the Prophet, I gave them Statutes which were not good, and Judgments wherein they should not live: because they brake them and abused them, and were made more inexcusable without them, in that they framed not their lives according to the obedience of them. It falleth out oftentimes, that such as have incombred themselves with rash promises, and unadvised suretyshippe, seldom live in peace and quietness, without distraction of mind, or fear of trouble, or danger of loss, or feeling of misery. Hence it is, that Solomon teacheth us to behave our selves wisely and warily in this point, and beateth upon no Doctrine more often, more earnestly, more effectually, then he doth upon this matter that wc have in hand. In the sixth Chapter of the Proverbs, he saith, My Son, if thou be surety for thy Neighbor, and hast stricken hand with the Stranger, thou art snared with the words of thy Mouth, and art taken with the words of thine own mouth. Where he compareth him that is free from bills and bands, and books of the Creditors, free from suretyship and fuch like bondage, to a Bird that hath the liberty of the whole air, to fly therein at her own pleasure: but he that is bound by Promise, or Covenant, or Statute, is like a bird in the net of the Fowler, the which (albeit she flutter with hir wing and cry with her voice, and hop with her foot, yet) is fast caught, and may be killed, or put in the Cage. So is it with him that is entered into bands, or hath given his word for another; he hath after a sort lost his freedom, he standeth in danger of falling into mischief. Wherefore, that this giving of assurance to others, and for others, either by our word or hand, may be performed lawfully to the good of others, and not to the hurt of our selves, we must mark, remember, and practice, two points: First, consider the persons of others for whom it is done; Secondly, our own persons that do it.

Touching those persons for whom we become sureties, we must know, that we are not to engage our selves and our credit, for everyone that will crave it at our hands, or will desire us to pawn our Word, and enter into bands for them, and promise us fair to see us discharged: but in such men who oftentimes have a greater feeling of their own wants and necessities, then of freeing them out of woe, that have pledged themselves for them, we are to observe three things. First, that they be well known. Secondly, that they be honest and godly. Thirdly, that they be suffient to pay that which they would have us bound unto another, to assure him that they will pay. These are the persons that we are bound to help, either for Piety, or Charity, or Honesty, or Amitie, or Consanguinity, or Affinity, all which bands do bind us one to another, and require some duty to be performed towards them. This is set down as a singular point of true Wisdom by the Wiseman, Prov. 11, 15. He shall be sore vexed that is surety for a Stranger, and he that hateth suretyship, is sure. And afterward in the same Book, to the same effect, Take his Garment that is surety for a Stranger, and a pledge of him for the stranger. As if he should say, pity him not, let him feel the smart of his folly and rashness, and let him bear the punishment of his headinesse and heedlessness: according to that which is set down in another place, A Man destitute of understanding, toucheth the hand, and becometh surety for his Neighbor. Whereby we see, that we must not be so over-seen to undertake for all men hand over head without difference, but for such as are well and thoroughly known unto us within and without, with whom we have lived and been long conversant, and eaten (as it is in the Proverb) a Bushel of Salt, of whose care and Conscience in his dealings with others, either in the same, or in the like cases we have had some good trial and experience. He that doth engage himself far for a stranger whom he doth not know, shall repent afterward when it is too late. And if we have seen or heard of his unfaithfulness in former times to others, we are deceived if we expect any better dealing.

Again, we are to observe that Solomon by the word [ Stranger ] doth not only understand such an one as is unknown unto us, but would have us beware of those that are lewd and ungodly. For so throughout the whole book of the Proverbs for the most part, he taketh and useth that word, By the Strange Woman; he meaneth, a wicked Woman. So in the former places his purpose is to teach us to look to our selves, that they be not of profane life and loose behavior, for whom we promise to become sureties; they ought to be known unto us for their honesty and piety, that so our hearts may trust and rest in them. But such as are ungodly, and given over to all licentiousness, and spend their days and wealth in beastly drunkenness, will never make conscience of their word or band to save us harmless. They may well flatter us till we be bound, but they regard not to discharge us after we are bound. They are unfaithful to God, and therefore we cannot look to find them faithful to our selves. Whereby we see, how grossly they are deceived, and how greatly they are deluded, and how sencelessely they are besotted, that will sooner be bound for Shifters, Gamsters, Bankerouts, Tosse-pots, and other base Companions, most unwilling, and most unable to keep touch with their Creditors, then such as are sober-minded, and honest livers, painful in their callings, and careful to bring up their families as they ought to do. These are they, that as they are loose in life, so they are lavish of their word, and prodigal of their tongue for their consorts. If there be any Malefactors guilty of any heinous & horrible crime, they are ready to offer their word or band to baile them, and deliver them from prison, and account it a trick and token of good fellowship to stand for them, and to keep them from their deserved punishment. And therefore they are oftentimes rewarded according to their works, and left in the danger which they have brought upon thenselves. These are they that will complain against the unfaithfulness of others, whereas rather they might & should accuse their own rashness and foolishness, that joined with them in their impiety, and brought upon themselves great misery.

Moreover, as we must know them in the face, and in the faith, so we must hearken after their sufficiency. We must not undertake much for them, that are not able to discharge a little. It is notably said of Solomon, There is that maketh himself rich, having nothing; and that maketh himself poor, having great riches; that is, a man cannot rightly judge of the estate of everyone by their course of life, and outward carriage: many being poor, and in debt, being Bankrouts and broken fellows, make show of great wealth, by putting on brave apparel, by delighting in costly fare, by setting up sumptuous buildings, by frequenting chargeable company, and by keeping a great port: this is exceeding vanity, and endeth in beggary. Others, on the other side, fain themselves needy, and complain of poverty; they go barely, and fare hardly, as if they were nothing worth, who notwithstanding are of great wealth and substance: This is extreme parsimony, and endeth in misery.

Seeing therefore, it is so ordinary and common for men to dissemble their estates, by making it seem better then it is, we must be wise-hearted, not to think all Gold that glistereth. The world is full of those that lift up themselves in pride above that they are indeed, and make show of that which is not in them in truth, and thereby endanger those that look no nearer, and try no further then the outward pomp and appearance. These are like those running streams, that promise continuance, and yet incontinently are dried up, and deceive such as trusted in them; or like those living creatures that stouer with their wings and feathers, or raise up their backs and bristles, whereby they seem much greater then Nature hath made them: Or like to Quagmyres, that appear fair without, but if you come near them, you stand in danger to be plunged in them, and to perish by them. Thus we see what is to be considered of us, in making our selves sureties for others; Namely, that in regard of their persons, we must know them thoroughly, we must have experience of their honesty, and we must learn what is their sufficiency: But if they be strangers utterly unknown unto us, if they be Varlets void of Conscience and fidelity, if they be boasting and bragging mates without substance and ability, let us take heed we do not strike hand for them, nor be deceived by them, nor offer our selves as pledges or sureties for them, which is seldom done without hurt, never without danger.

Secondly, touching our own persons, before we are to enter into band or suretyship for others, we must mark and meditate upon two things. First, what is the sum for which we shall be obliged. Secondly, the means how we may be discharged. It standeth us greatly upon, to bethink our selves both what is the quantity, and what is our ability to answer it. It is a moral precept, and wise saying worthy to be written in our harts, Be not surety above thy power: for if thou be surety, think to pay it. So then, there is more required of us, then to look to the persons of others, who they are, and what they are. It is a vain thing to be wise abroad, and foolish at home; to be sharp-sighted in prying into the estates of others, and never to enter into the consideration of our own. For whatsoever the persons be, and whatsoever their earnestness be, draw not a Bow above thy strength. Albeit they be not enemies unto us, but friends; not strangers, but well known; not hateful persons, but most dear unto thee; not loose Companions, but honest and godly minded: yet be well advised what thou do, and look before thou leap. If it be for thy assured friend, that is as thy soul; if it were for thy Brother, the Son of thy Mother; if it were for thy Kinsman that is of thine own blood; if it were for thine own son, that is thine own flesh, yet engage not thyself so far, promise not so much, bind not thyself in so great a sum, as may impair thy estate, hurt thy family, hinder thy trade, diminish thy stock, and undo thy posterity, if the debt should be required of thee, and the stone be rolled upon thee. For whosoever giveth his word and promise for another, bindeth himself to pay and to discharge that debt wherein the principal party faileth: and the Creditor oftentimes relieth more upon the sufficiency of the assurer, then upon the honesty of the borrower. We are in kindness and courtesy so to pleasure another, as that no man is bound to undo, or to hinder himself.

Let every man therefore well weigh his own strength. It were foolish pity for the saving of another man's life to loose our own. It were amercilesse kind of mercy to leap into the water, and drown our selves, while we seek to deliver another. We are bound to have compassion of some, pulling them out of the fire, when we see them in danger to be burned; but it were more then childish to run into the fire, and so burn our selves. We are commanded to bear the burden one of another, but it were more then soolish pity to break our own shoulders, by sustaining the weight and bearing the burden of another man. Again, as we are to mark our own strength, so we are to consider our own discharge, how we may be secured and set at liberty. For, before we pass our word, or give our band & hand for the payment of other men's debts and duties, we must know how we shall be assured to be delivered from that burden and bondage that we have undertaken. We ought indeed to bear good will to all men, but our good will should not be a looser. It is no Charity to receive a blow upon our own heads, to keep the stock from another. So then, let us remember these few points fit to be learned and practiced of us. Knowe what kind of man he is for whom thou becomest a surety. If he be a stranger to thee, meddle not with him: if he have broken his credit with any before, suspect him: if he be a shifting Companion, discard him; if he be insufficient to pay his own debt, deny him; if the sum be great, and thy ability little, so that it may hinder thee and thy Calling, if thou be driven to pay it, enter not into it; and if thou canst not see which way thou mayest be freed from the peril and danger that hangeth over thy head, fly away from it, as from a Serpent that will sting thee, as from a Canker that will consume thee, as from a Gulf that is ready to swallow thee.

There are two eating sores, that are in Nature as a Gangrene, which are as two Vultures, that are continually gnawing upon the heart, & devour the flesh, even unto the bones; to wit, Usury, and Suretyship. These are near of Kin one to another, and are joined together as the Father and Son, as the cause, and the effect. The unmercifulness of the Usurer constraineth the poor debtor to crave mercy of the surety. I speak of that Usury that byteth, and of such suretyship as vndoeth: Of that Usury that oppresseth, and of such suretyship, as when it hath taken away the coat, will take away the Cloake also, which strippeth a man of the Jewels where-with he was decked, of the furniture wherewith he was stored, of the Garments wherewith he was clothed. Notwithstanding, there is great difference to be made between them: This Usurer is as the Hunter; the Surety as the prey: The Usurer as the Horse-leech doeth cry always bring, bring; the poo •… Surety is made as the Porter on the Packe-horse, that beareth till his shoulders break. It is necessary for every man to have these notes before his eyes, that he be not suddenly taken, or rather over-taken by the instigation and importunity of others. This reproveth such as make an ordinary and common matter of it, and a notable point of good fellowship, the part of a good nature & loving disposition, to be of a flexible nature (as the soft wax) to yield to every man's request in this business. We see generally, that they which have the least purpose to pay, and the smallest care to perform that which they have promised, are for the most part most forward to undertake and offer themselves, their words, their wealth, their bands, their bodies for other men. But such as are most careful and Conscionable in payeng their Debtes, answering the Arrerages that accrue by the false-hoode of feigned friends, are most backward to yield their necks to this yoke, assuring themselves, that it is far better to walk at liberty, then to have his feet put in the Stockes for Correction. Wherefore, let no man blame those men that hang back, and are not ready to serve every man's turn, nor to grant every man's request with their Band and Obligation. How many are there in this present, and have been in former times, that have been quite undone, and fallen into decay, and with that fall, have thrown down their Wives and Children forever, by yielding to gratify others, and damnify themselves thorough this means of rash Suretyship? Such as are cruel Creditors, and live upon the prey, as the Eagle doth upon the Carkasse, will show no more mercy to the debtor, that is come in his danger, then the miserable rich man did to the Beggar that lay at his Gate.

This we see in the Creditor mentioned, 2 Kings 4, 1. where one of the Wives of the Children of the Prophets, cometh, crieth, and complaineth unto Elisha, That her Husband that feared the Lord being dead, the Creditor came to take her two Sons to be his Bond-men. This also appeareth in the practice of the unmerciful Rich-men, mentioned in Nehemiah 5, 1. 4, 5. so that there was a great out-cry of the people, and of their Wives against them, who said; We have borrowed Money for the Kings Tribute upon our Lands and our Uineyardes, and now our flesh is as the flesh of our Brethren, and our Sons as their Sons: And loe, we bring into subjection our Sons and our Daughters, as Servants; and there be of our Daughters now in subjection, and there is no power in our hands, for other Men have our Lands, and our Uineyards.

If then, we would not willingly draw upon our selves the burdens of other men, nor see with our eyes the taking away of our goods, for which we have labored, nor hear with our ears the cry of our wives and Children spoiled of their hope and expectation, nor feel our selves bitten with hunger, pinched with cold, thrown into prison, and vexed with all kind of miseries, let us look to it betimes, least we repent when it is too late. It is profitable and Heavenly Counsel given by Solomon, Prov. 22, 26, 27. Be not thou of them that touch the hand, nor among them that are surety for debts; If thou hast nothing to pay, why causest thou that he should take thy bed from under thee? It is a true saying, [ He is happy; that can by other Men's harms can learn to beware. ] Let us not be cruel and unmerciful to our own Families, nor rush our selves into these Quicke-sandes of troubles and turmoyles that after follow at the heels of this rashness. Let us use all carefulness and diligence to know the party for whom we promise to become Pay-Masters. Let us weigh his Truth and Honesty, his Estate and Ability, his Profession and Piety: And withal, let us examine our selves thoroughly, and ponder our own sufficiency, that we be not at unawares surprised and hastily overtaken. Let us prove our selves, and enter seriously into this Cogitation and consideration, whether we be able, without shaking of our Wealth or Substance, or diminishing of our credit and estimation, or weakening of our estate, to discharge that which we have undertaken, if our friend for whom we are bound, should fail and fall down. Neither let any Foolish and Vndiscreete persons Object, that this pretending of danger, and entering with wariness, is to be accounted no better then a wanting of Love that ought to be in us: For, it is rather a point of good Wisdom and Discretion, to look unto our own estate, and to beware, and to be warned in time, by the falls and ruins of other Men. How many are fallen from great Riches, to extreme poverty; from much, to little; from an high condition, to great Beggerie and misery; and been as it were consumed with the scorching heat that this fire of Suretyshippe hath cast out? Wherefore, let us learn to be Wise betimes, and take heed by the changes and chances of other men, least by engaging our selves too deeply for other men's debts, our minds be distracted with pensive thoughts, our hearts be pierced with bitter Sorrowes, and our bodies be •… st into loathsome prisons, as it hath fallen out to very many before our eye • . If Riotous livers, and prodigal persons, that wast their wealth in vanit