English Puritan & Reformed

Commentary Upon Philemon

William Attersoll (d 1640) · 392,371 words · 1744 min

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. If Riotous livers, and prodigal persons, that wast their wealth in vanit •… , and spend their goods vnthriftily, do request and require us to give ou • words, or to be bound in bands for them, we are not bound to do it by • he Law of God; nay, we are bound not to do it by the Law of God: w • are bound to provide for our own families, or else we have denied t • e Faith, and are worse then Infidelles that are in the world, and out of the • hurch. The Apostle, in giving of Alms, and extending of our liberality • owardes the poor Saints, Would not have one over-burdened, and another • ased: One oppressed, and another released: One pressed down, another to high • ifted up. The same proportion is to be holden and observed in this case. Indeed, Love seeketh not her own, but is bountiful; Nevertheless, it is no fruit of Love required to be in us, that one should be grieved, and another eased; that one should be hindered, and another helped.

Lastly, seeing it is not unlawful or forbidden, to bind a man's self by band or otherwise to another, it ought to teach all Creditors and Lenders, not to be rough and rigorous over a surety. No cruelty toward any is lawful. If it be a Malefactor that hath committed an heinous crime, and deserveth the punishment of death, he is not to be proceeded against with a desire of private revenge, and a satisfying of our cruel mind, and a thirsting after blood. If it be a Debtor that is fallen into decay, he is to be dealt withal in Mercy and Commisseration, not with Rigour and Seueritie. If then, we are to deal so with a Debtor, much more with a surety. When we see a man that hath been well advised in it, and circumspect to prevent dangers, and foresee damages so far as the eye of man's understanding and judgment can reach, we ought not to take advantage of his error, but to show him what favor possibly we can. If thou seest him fallen into thy hands, deal with all mercifulness toward him, and consider not so much what thou mayst do by Law, as what thou oughtest to do in love: neither think what rigor of Justice will permit, but what the right of equity will allow thee to do. It is a true saying, that the Heathen saw into, Extreamity of Law, is oftentimes the greatest injury and want of Charity that can be. Hence it is, that Solomon exhorteth sureties to deal wisely, to rid themselves out of danger, and to use all lawful means to free themselves from trouble, and not delay to promote and procure their own good, Prov. 6, 3. My Son, if thou be surety for thy Neighbor, do this now, and deliver thyself, seeing thou art come into the hand of thy neighbor, go and humble thyself, and solicit thy friends. He would never give this devise and direction what he should do that as ensnared and entrapped by suretyship, unless the Creditor were to be drawn to show pity.

Now, in these words, he giveth a three-fold counsel what to do, and how to behave our selves when we are entangled with rash suretyship. First, we must not sit still, or neglect the opportunity to deliver our selves from danger, we must submit our selves to him, to whom we are bound, and into whose power thou art fallen, and at whose mercy thou standest; crave pardon and patience at his hands, request him earnestly to be friendly and favorable toward thee in relieving or releasing thee, and letting of thee alone. Say unto him, and say it in truth of thy heart, and with full purpose of performing, Doubt not of your debt, be content for a while, and (God willing) I will discharge all at the last. Secondly, we are willed and warned to go to our friend, or to him whom we took for our friend, when we became surety for him, and to urge him instantly to pay his own Debt, and discharge thee of the danger without delay; tell him, it is for his cause, that thou endurest this trouble, and bearest this burden, and that for doing good to him, thou sufferest and sustainest this loss: will him to consid •… of thy kindness that haddest not the power to deny the engaging of thy • else to help him in his necessity.

Thirdly, we are admonished and advised to go to our friends that lou • us and desire our good, and are greatly grieved for our affliction, entreat •… g them to pity our case, pardon our negligence, and help us out of these b • iars in which we are entangled, hoping never to come into the like inco •… berances again. These are the ways that we are to take, and the pathe • that we are to walk in. In the practice of them being sanctified to our use▪ we may look for a blessing from God, and hope to find comfort in our own hearts. But if thou think to escape the hands of thy Creditors, by hyding or absenting of thyself from him, or standing out against him, or holding suit with him, and answering him at the Law, thou art deceived. Thou shalt better provide for thine own peace and security, by submitting thyself to the party to whom thou art bound, by entreating the person for whom thou art bound, and by soliciting thy friends, to consider thy case and their own in thee. All this doth Solomon not only counsel us to do, but to do it speedily, and to take little rest, until we be delivered from this danger, saying, Give no sleep to thine eyes, nor slumber to thine eye lids: deliver thyself as a Roe from the hand of the Hunter, as a Bird from the hand of the Fowler.

Hereunto accordeth and agreeth the saying of Christ our Savior, While thou goest with thine adversary to the Ruler, as thou art in the way, give diligence in the way, that thou mayest be delivered from him, least he draw thee to the Judge, and the Judge deliver thee to the Jailor, and the Jailor cast thee into prison: I tell thee, thou shalt not depart thence, till thou hast paid the utmost Mite. There is nothing to be gotten, by opposing of our selves against such as may hurt us, and by keeping out of their sight, with a purpose to defraud them, and to defend our selves. It is most true, which Solomon speaketh in another place, The Rich ruleth the poor, and the borrower is Seruaunt to the Man that lendeth. Whereby he meaneth, that commonly it falleth out among men, that the rich over-rule the poor, and that the Debtors are Servants unto their Creditors. To conclude, if we show our selves ready and willing to put in practice the Rules given unto us, to bring us out of the Briars and bondage of suretyshippe, we shall find rest to our souls, and God will incline the heart of our Creditors, to show favor unto us, who hath the hearts of all men in his own hands.

Verse 19. [ I Paul, have written this with mine own hand, I will recompense it. ]

Philemon might well have contented himself with the bare word and naked Promise of Paul, forasmuch as his word and deed did not differ one from the other. This is the defense that he maketh for himself to the Corinthians, when he was accused of lightness and inconstancy, promising to come unto them, and yet he came not, When I was thus minded to come unto you, did I use lightness? Or mind I those things which I mind, according to the Flesh, that with me should be yea and nay? Yea, GOD is faithful, that our word toward you, was not yea and nay. Notwithstanding, albeit his word was as good as his bande, and his saying accorded with his doing, and his promise were as strong as an Obligation, so that he dealt not as men usually do, which will rashly avouch anything that cometh into their head, and by and by change their purpose in the turning of an hand. We see in this place, how he, promising to satisfy Philemon's damage, and willing to leave no scruple or doubt in him, doeth farther confirm it, and assureth him by his hand-writing and Couenants, albeit they two were great and near friends, and had good interest one in another.

We learn from hence, that civil Instruments and Couenants in writing, together with other assurances that may be asked and granted, are good and lawful, even amongst the best and greatest Friends. I say, when Debtes are owing, when bargains are made, when money is lent, when Lands are sold, and when there are mutual Contracts between man and man; between Friend and Friend; between Kinsman and Kinsman; assurance in writing with hand and seal may be enterchangeably given and received. This we see in the practice of all people in former times. When Abraham had made a Covenant of peace and unity with Abimelech K. of Gerar, he did deliver unto him seven Lambes, That the taking of them might be a witness of the truth, and an assurance unto him that he had digged that Well of waters. To this purpose, did the King require Abraham to take an Oath and solemnly to swear by the name of God, that he would not deal falsely and fraudulently with him, nor hurt him, nor his Children, nor his Children's Children. The like (or rather greater) assurance is required and yielded in the 23. Chapter of the same Book, where Abraham, buying a field of Ephron the Hittite, requireth an Instrument with witnesses, and a delivery of the possession, The Field of Ephron, which was in Machpelah, and over against Mamre, even the Fielde and the Cave that was therein, and all the Trees that were in the Fielde, which were in all the Borders round about, was made sure unto Abraham for a possession, in the sight of the Hittites, even of all that went in at the gates of his City. Where we see, all the circumstances and manner of the contract which Abraham maketh are set down and expressed.

First, we see a large description of the place that was bought, together with the bounding and confronting of the place, as also the appurtenances; Namely, the Trees that grew therein. Secondly, we see the name of the seller set down, who did openly avouch the sale thereof, as being his own. Thirdly, the name of the buyer, that no doubt might be left. Lastly, the witnesses are recorded of this bargain and sale, that none might heereaftet lay claim unto it, or deny unto Abraham the lawful possession of it, and the holding of it to him and his. And if we would yet see this more clearly, we have more evident confirmation of it in the prophesies of Jeremiah, where to show the certainty of the return of the Israelites into their Lande and Country again, he maketh a solemn purchase, I bought the Fielde of Hanameel mine Vncles son, and weighed him Silver, even seven Shekels, & ten pieces of Silver; and I writ in the Book, and signed it, and took witnesses, and I gave the Book of the possession unto Baruch, in the sight of Hanameel mine Vnckles Son, and in the presence of the Witnesses, which were written in the Book of the possession, before all the Jews that sat in the Court of the Prison.

In these words (which are more at large related in the Prophet) we see what assurance and security was taken and given, with Writing, Sealing, Witnesses, delivery and keeping the Rolls and Records thereof. This is set down likewise, in the latter end of the same Chapter, Jeremiah 32. 43, 44. where he saith, The Fields shall be possessed in this Lande, whereof ye say, It is desolate, without Man or Beast, and shall be given into the hand of the Chaldeans: Men shall buy Fieldes for Silver, and make Writinges, and seal them, and take witnesses in the Lande of Benjamin, and round about Jerusalem, &c. for I will cause their Captivity to return, saith the Lord. This discovereth the practice of those times, and delivereth the forms and fashions observed among that people. When Jacob and Laban made a Covenant either with other, which might be a witness between them both, they confirmed it by Oath, and set up an heap of stones, to testify the amity and friendship renewed between both parties. In the Parable of the unjust Steward it is remembered, that all Debtors and Debts were recorded in writing, with the sum that everyone owed: For he called unto everyone of his Masters Debtors, and said unto the first: How much owest thou unto my Master? And he said, An hundred measures of Oil. And he said to him, Take thy writing, and sit down quickly, and write fifty. Then said he to another, How much owest thou? And he said, An hundred measures of Wheat: Then he said to him, take thy writing, and write fourscore. In this Parable, we see the manner that was used in the days of old; namely, that Books of recknings and accounts were commonly kept, and usually brought forth, when men did level their debts, and make even one with another. All which Testimonies, ratifying the practice of former times & persons, serve to teach us, that it is lawful for the faithful, to use all circumspection to assure their debts, bargains, and contracts one with another.

And if we would enter into a further consideration of this truth, we shall see a plain confirmation of it by sundry reasons. For first, it is a common Proverb among us, Fast bind, fast find. That which is loosely bound, is lightly lost; but a three-fold Cord well tied and twisted by word, by writing, by seal, is not easily broken. A word affirmeth, a writing confirmeth, a seal assureth, and everyone of them bindeth to perform our promise. We see by daily experience, that men are both mortal and mutable, and words prove oftentimes but wind, albeit ratified with the greatest solemnity. True it is, our word ought to be as good as a thousand Obligations, but deceit is bred naturally in our hearts, so that we cannot ground upon the bare word of men to find good dealing. Otherwise, the Lord would never have given so many Laws to restrain wrong and Injustice, fraud and oppression. All these, or at least a great part of them are prevented, by setting down our Couenants and Agreements in Writing, under our hands and seals.

Secondly, it is needful to have this manner of dealing among us, to the end that equity and upright dealing might be observed among us, and that all occasions of wrangling and wresting of words and bargains, may be cut off, as with the sword of Justice. This is it which the Prophet Jeremiah expresseth in the 32. Chapter of his prophesies, mentioned before, where the Doctrine hath his confirmation, Thus saith the Lord of Hosts, the God of Israel, Take the writings, even this Book of the possession; both that is sealed, and this Book that is open, and put them in an earthen vessel, that they may continue a long time. Where he maketh mention of a double writing or instrument, which is here called aftet the manner of the Hebrews [ A Book, ] One of them was unsealed; the other, was sealed, and so concealed; & both of them were evidences to assure unto him the Land that he bought and purchased. That which was sealed, seemeth to be the Original, and as it were the Court Rolls authentically recorded and laid up for the perpetual remembrance of the matter. That which was open and unsealed, seemeth to be a Coppie, delivered and taken word for word out of the former, to be carried about with them into Captivity. The end of both was for continuance, that the bargain and sale that passed between them, might never be forgotten.

Thirdly, that all occasion of Controuersie and cozenage might be taken away. For if there were no writings to show (the memories of men being frail, and their practices being unfaithful) the world would be full of all loose dealings, and concord would be banished from among men. The end why Abraham set seven Lambes by themselves, was; because Abimelech should receive them at his hands, to be a witness of their agreement, and that all controversies were finished and ended between them. It appeareth many times, when proofs in writing fail, that false witnesses are suborned, and so the seats of Justice are subverted: all which are easily remedied, when good assurances are at the first taken.

Fourthly, good assurance is to be allowed and received, to the end we may safely dispose of such things as are in our power and possession, either to our posterity or otherwise. Hence hath been in all ages, the laudable and commendale use of making Willes and Testaments, which the word of God approveth, by delivering diverse rules belonging to that profession. The Law of God and of Nature, hath taught; that the Will and Testament of the dead, ought not to be abrogated or altered: and that no Will is of force until the Testator be dead. Now, we know not whether the gifts that we give, & the Legacies that we bequeath, be of our own proper goods, or the goods of other men, except we have before hand a sufficient assurance of them made unto us. Seeing therefore, where there is a fast knot, there is a sure keeping; seeing upright dealing is to be observed; seeing occasions of quarrels and contentions are to be stopped; and seeing the goods that God hath given unto us, are rightly to be bestowed: it followeth, that everyone is to provide for the security and quietness of his estate by all lawful means, not only by word of mouth, but by assurance in writing, that thereby he may foresee the danger that may come upon him, and be wary and circumspect in all his doings; according to the saying of Christ, the Teacher and Author of true wisdom, Be ye wise as Serpents, and innocent as Doves. For if wisdom do season all our affairs, then also our contracts, that are common in this life.

We have heard this Doctrine confirmed: Now let us see how it may be applied, and what uses may be concluded out of it. First of all, it setueth for reproof of the Anabaptists, who are hereby directly overthrown, that condemn the property of goods and possessions, together with all contracts and conditions that pass from one to another. For we have shown, that bargains and sales are lawful, not only among the Gentiles, but even among the Christians; not only under the rudiments of the Law, but in the times of the Gospel. The end of such writings Obligatory is nothing else, but to assure everyone of his own, and to make it appear what belongeth to another man. If then it be lawful to possess House and Lands; Money and moounables, as our own substance; it is as lawful to crave and take assurance of the possession of them, that they may not by fraudulent means be alienated from us. But of this we have spoken before. Secondly, they are reprehended, who are offended that men in these cases will not trust them, and rely upon their words without farther assurance in writing, and refuse to give men good security. For all is little enough, and many times too little.

I have heard it credibly affirmed and avouched by some Master of that profession, that albeit a conveyance of Land, a deed of estate, an Indenture of Couenants be drawn, as sure and certain as learned counsel can devise and contrive; yet it is an easy matter to pick holes in them, and to take advantage of them. We see daily, what quirkes and tricks of Law are broached and invented, whereby such as are simply and honestly minded, are defrauded and defeated, of Houses, Lands, and other Chattels. Never was there so little truth, and so great craft and cozenage in the World, as in these days. Satan himself seemeth now to have opened all his pack of devises, and his Instruments as good Scholars of so bad a Master, have learned sundry devilish practices, whereby true meaning men are oftentimes notoriously gulled.

Some there are that are thought to study little else, then to find wants and imperfections; in Statutes, in Leafes, in Lands, and in assurances given between man and man. This is the cause, that the Makers of our Laws are compelled to use so many words, and to heap up so many Tearmes, that thereby they might heal this sore, and remedy this mischief. Let us not therefore grieve or grudge to make sure that whereof we have made sale. No man ought to be so simple as not to ask it; and no man ought to be so peevish as to deny it. We may easily behold such as are friends today, to be enemies tomorrow: one while they affirm, another while they deny; at one time they promise to pay or repay; at another they hang back at it, and make it strange that they should be challenged of their promise. Everyone Seeketh his own, and not the things of other men: and how many have been foully deceived, and guilefully beguiled by trusting too far? But there is no reason or equity, that when we have received Money, we should deny or delay to give good security, and that other men should stand to our courtesy. Wherefore, it is a great injury and In-justice, to require men to depend upon us and our word, without further assurance in black and white. For albeit, we mean not falsely, but faithfully; not fraudulently, but honestly; and our Word be as firm as our Oath; and our Oath as sure as our Band; and our Band as good as ready payment, and present possession, in regard of our honest meaning and true intent: yet we cannot live forever, and we know not what may fall out after our decease. But some man may say; what need so much a do among Friends? And what stir do you make, as if we were Infidels, and not Christians? Or what need so many Couenants and conveyances, where there is a shorter course? And where the profession of Christ is a stronger band, then all the writings that the wit of man can imagine and set down? I answer, that all they that profess Christ in word, do not believe in him in heart. And albeit, the saving knowledge of Christ be a band of all bands, to link us together; yet this doth not hinder or abolish civil contracts, to be assured to us and our posterities. Be it, that we are the greatest friends, there is so much more need, of so much the more ado among them that are Friends, thereby to keep them Friends, and to hold the knot of friendship between thē. For oftentimes it falleth out, that through want of words, and writings, and witnesses; such as have been most faithful friends, have become most bitter enemies one to another. Were not Paul and Philemon Friends, near Friends; yea, the nearest and dearest Friends that could be? Were they not as the Father and the Son? Did they not so live together and love together, That they had all things common? Yet we see Paul offereth assurance of his word and promise in writing, subscribed with his own hand; I Paul have written it with mine own hand. Yea, notwithstanding all assurances that can be desired and demanded, we may well perceive by daily and lamentable experience, what suits and strifes arise about Titles and conveyances of Lands and Liuings: how much more would we contend one with another, if there were no Instruments drawn, no Evidences made, no writings engrossed, to testify the truth among us? All Kingdoms and Cities, all Towns and Villages, would be full of stirs and strifes, of troubles and tumults, that would never end: and the Judges and Justices might stand from Morning to Euening to hear cases, and decide controversies between man and man, to the wearying of themselves and others. He that hath an heavy pursse and a strong heart, would never rest satisfied, if no writing or records could be produced against him. Wherefore, it standeth all men upon; on the one side, willingly to yield good assurance; and on the other side, to ask good security, where they buy and sel, or borrow, or bargain, and do give or take upon trust; through want whereof sometimes, not only the Rents and Reuennewes, but the Lands themselves are spent in suits and actions of Law.

Lastly, it reproveth such, as notwithstanding assurance given, do make no conscience to pay debts and demands due, upon agreement to their brethren. These are forward to give assurance, but backward to make performance. Many there are, that are content to yield to what promises, and enter into what bands you will crave: but when they have done, they use no care, and make no account to pay their debts, and to perform the Couenants whereunto they have consented and condescended, contrary to the counsel of the Prophet, who asking the question; Who shall dwell in the Tabernacle of the Lord, and who shall rest in his holy Mountain? He answereth, He that sweareth to his own hindrance, and changeth not. It is requisite for everyone, to be as wary and well advised in his promises as he can, and to deliberate with himself and his Friends, that he do nothing rashly: but when he hath stricken hands, and made a promise to his Neighbor, he ought to perform it, albeit it be to his hindrance, unless peradventure he be released.

Be it therefore known unto all men, that as it is lawful to converse and commerse one with another; so it is meet and convenient that they should deal, not upon vncertaineties, but upon assurances, as they that build not upon a sandy ground, but upon a sound foundation. As it is right and lawful, that there should be buying and bargaining, purchasing and possessing among us, so is it right and lawful, that there should be Deedes and Indentures to testify the same, and as it were to live when we are dead. And as it is needful and expedient so long as the world endureth and continueth, there should be borrowing and lending; so it is as necessary, there should be Bills and Bands, to show the truth, and to bind men to the payment of all dues, debts, and demands whatsoever: and after payment well and truly made, to give discharge & acquittance accordingly, that controversies (so much as may be) may be avoided, and concord (as far as is possible) may be maintained and established. They therefore are unworthy to live in any well-ordered and governed Common-wealth, that refuse (being able) to perform their promises, and satisfy their Creditors, and cancel the Obligations, that thenselves have sealed and delivered before many Witnesses, who albeit they stand not by the high-way side with Swordes, or Staues, or Rapiers, or other Weapons, yet are indeed no better then Thieves and Robbers; nay, many times are worse, inasmuch they bring greater damage, and are the means of undoing many men. Such are they that are angry, and much offended with Notaries and Scriveners, which by their writings bind them (as they imagine) too strongly: and when they see themselves troubled and arrested upon the Obligation, they hate them, and curse them, and cannot behold them with a friendly look and a loving countenance: as if the fault were in the Clerks, Bailiffs, and other public Officers, not in themselves and their own unfaithfulness, which is all one, as if a Male-factor should charge the Executioner (who is the Minister of Justice) to be the cause of his death, forgetting that his own misdeeds and misdemeanors, brought him up unto that place and punishment.

Secondly, seeing it is needful, that to confirm our lawful contractes, there be Evidences to show, it is a good point of wisdom required of us, to use the advise of such as are learned in the law, and are both men of knowledge and of conscience. For here (if in anything else) we shall find the common Proverb true; That the best, is best cheap. Many there are that regard the Fee more then the Cause; and speak for themselves, rather then for the party that hath chosen them. Again, many suites arise through ignorance and unskillfulness of the Law; wherefore, it is meet we should resort to a learned Counsel: so that partly through the want of honesty and piety in some; partly, the want of skill and practice in others, many poor Clients go to wrack. We must all deal in the matter of our goods, as wise Patients do for the curing of their bodies, and the recovery of their health. They will not go to every Slubberer or Sorcerer; to every Leach or Mountebank, to take charge of their bodies; to whom a man would be loath to commit his Beasts. If any doubts arise, avoid all forgery, and perjury, suborning of false Witnesses, counterfeiting of Evidences, and such like deceitful practices; as the God of this world hath taught the Children of darkness and confusion. Take that course which God alloweth, and Justice warranteth; repair to men of that profession, give him good instruction, and follow thou his direction. For this purpose, I will crave leave to set down three rules, that are required and are to be performed of men of Law; the observation whereof, shall give peace and comfort of conscience with God, and gain them Crowns and credit among men.

First of all, if they disdain not to be advised and taught by us, let the end of all their pleas and proceedings, be the finding out of the ttuth. Let this be the mark that they shoot at, and the star whereby they direct all their course, which seasoneth all their pleadings (as it were) with Salt. If they regard not the trial of the truth, nor which way the cause go, so they may receive their Fee; they abuse the balances of Justice, and turn equity into Iniquity. God is truth, and everyone that belongeth unto him, should labor to bring the truth to light. It is a general rule taught by the Apostle, We cannot do anything against the truth, but for the truth. Woe therefore unto them that dig deep to hide the truth, and invent shifts to bury it out of sight, that it may not take place; and do all things against the truth, and nothing for it.

The second rule is, that they do not delay the causes of their Clients, and protract the time in hope of farther gain; from Tearme to Tearme, and from year to year. As there may be too great hast, so there may be too great delay, and there are Rocks on either hand; the safest course, is to sails in the midst between them both, for fear of shipwreck. It is a duty of the Surgeon, not to linger the curing of his Patient, and to torment him a whole year, where he might restore him in a quarter. Suites of Law are tedious and chargeable; they are as the fits of a Feauer, that vex the body and trouble the mind. It is an evil course, to keep sores always raw, and wounds green, in hope to get Money: So it is an uncharitable proceeding, to retain causes, and to keep them always on foot, except they may have for expedition.

Lastly, as the end of their pleading must be truth and verity, and the course of it without delay; so it is required of them, when they know the cause to be evil, and see the manifest signs of an overthrow, that they do not conceal it, but discover and open it unto their Clients. They are to forewarn them of the end, that they do not entangle themselves in unnecessary and unlawful suites. It is delivered as a duty of the Physician, and of the Minister, when they come to a sick man that lieth on his death-bed, and see manifest signs of death, that they do not hide it from him, nor flatter him in his sickness, saying; I hope you shall do well and recover, and be as merry among your Neighbors as ever you were; but rather with wisdom warn him, and with discretion certify him of it, to the end he may renounce all confidence in earthly things, and put his whole affiance in God; according to that sentence of the Apostle, We received the sentence of death in our selves, because we should not trust in our selves, but in God which raiseth the dead. Thus ought it to be with the careful and conscionable Lawyer, when he seeth the cause of his Client desperate and languishing, without hope of life, he ought not to draw him on, and move him to proceed, but persuade him to give over, and tell him the danger that will come upon him. It is too late to bid the Soldier beware, when the victory is lost. The wisest way is to prevent a mischief betimes, before it be too late. So then, to truss up these things closely together, and to couch them in a narrow room, if he shall use his diligence that the truth may be discovered, and right take place, and make this the end of his pleading; if he bend his wits to give quick dispatch to the causes he undertaketh, and not to prolong the time for his own advantage: And last of all, if he lay open the weakness of his Clients cause unto him, and forewarn him of the issue thereof; he shall do the part of an honest man; of a faithful Christian; of a learned Lawyer; and of a discreet Counselor.

Thirdly, from these assurances in writing, to confirm our promises one to another; we learn the cause why it pleased the Lord to use so many ways and means with us, to give us his Word, his Oath, his promises, his Miracles, his Couenants, and his Seals. We learn wherefore all these do serve, even to strengthen our Faith in the good meaning of God toward us. And as he thereby assureth his own graces, so he provideth for our weakness. If there were in us that measure of Faith that ought to be, the bare word of God might be all-sufficient to teach us to acknowledge him to be the God of our salvation, and to depend upon him for our Redemption. But seeing we have much infidelity in us, and are cumbered with doubting in the promises of God, it pleased him in great mercy to provide a remedy for our infirmity: so that we may truly say; where Sin abounded, Grace hath abounded much more. Thus we see the Lord Jesus dealt with Thomas, one of the twelve, when he believed not the Resurrection, nor those that were chosen Witnesses thereof, but said; Except I see in his hands the print of the Nailes, and put my Finger into the print of the Nailes, and put mine hand into his side, I will not believe it. Here we may behold (as in a Glass) the example of exceeding great infidelity and unbelief; he neither believeth, nor will believe; he will live by sight, and not by Faith. This was no small obstinacy and incredulity in one of the Apostles, who deserved to perish in his sin. But Christ Jesus raiseth him out of this sleep, and offereth mercy with much compassion, as it were pulling him out of this danger; Put thy Finger here, and see mine hands, and put forth thine hand, and put it into my side, and be not faithless, but faithful. This is it which the Evangelist Matthew setteth down, Chapt. 12. A bruised Reed shall he not break, and smoking Flaxe shall he not quench, till he bring forth judgment unto victory. Now, such as Thomas was, such we are all by Nature: we cannot be persuaded to believe, except we see and feel. We will not believe the bare word of God, but are always ready to waver through unbelief.

Hence it is, that God in great mercy did from the beginning of the world, add to his word his Sacraments; to assure his people, that as he is the GOD of truth, so he meaneth truly, and performeth effectually whatsoever he hath promised. The Sacraments therefore, are as signs and seals of his promises, and dependencies upon the word that is gone out of his own mouth. The Apostle speaking of circumcision given to Abraham, saith; He received the sign of Circumcision, as the Seal of the righteousness of the Faith which he had, when he was uncircumcised, that he should be the Father of all them that believe, not being circumcised, that righteousness might be imputed unto them also. Whereby we may see, what the Nature of the Sacraments is, to wit; that they are visible signs instituted of God, to seal up his promises in the hearts of the faithful. The Author or efficient cause is God, who only hath power and authority to appoint and ordain them, because he it is that can give force and efficacy unto them. The matter is the visible sign: the form is the manner of institution, according to the Rites taught and prescribed in the word.

The end is, that the faithful may be confirmed and strengthened in the truth of GOD. The word was given to instruct the Church by hearing: the Sacraments were given to instruct the Church both by it, and by the rest of the senses. Indeed, if we were Angels, and not men; and were Spirits without bodies, and heavenly Creatures, not earthly: we should not stand in need of visible and bodily Sacraments; but because our faith is feeble, and wrestleth with Satan, the World, the Flesh, and such Enemies; it wanteth props and pillars to uphold it, that it do not fall. For albeit our Faith be mingled with doubting, & assaulted strongly with the waves of infidelity, yet it ceaseth not to be a true Faith. An imperfect Faith is a sound Faith, though it be weak; so that it standeth us upon with the Apostles, To pray for the increase thereof. Faith goeth before the Sacraments: the which without Faith, are idle and empty signs, without profit, without comfort, without use.

True it is, the Infidels, as the Egyptians, Ethiopians, and other profane people, who neither worshipped the true God, nor embraced the true Religion, had the outward use of circumcision (as Histories testify) as also the Turks and Jews have at this day: but their cutting off the flesh is not the Sacrament of God, but a mere civil thing; yea, an evil thing. Thus then we see, that the Sacraments were ordained of God to help our infirmity. The promise of God is certain, and his Covenant doth not waver: neither can these outward Seals make it stronger. But it is we that stumble and stagger, and have need to be supported. And woe unto us if we use not this help and remedy left unto us, nor profit thereby in confidence and assurance of our salvation. For God hath after a sort bound himself unto us, as by an Obligation. Indeed man, notwithstanding his words, his oaths, his promises, his bands, his seals, and his assurances; is oftentimes changeable and unconstant: but it is not so with God, whose word is yea, and Amen. Were it not that we are weak of Faith, and slow to believe, he needed not to swear by himself, and by his holiness: he needed not to have set Authenticke Seals to his Word, saving that he minded to leave no place for doubting in us.

Hence it is, that the Apostle writing to the Hebrews, Chapt. 6. saith; God willing more abundantly to show unto the heirs of promise the stableness of his counsel, bound himself by an Oath, that by two immutable things, wherein it was impossible that God should lie, we might have strong consolation, which have our refuge, to lay hold upon that hope that is set before us, &c. The greater means God hath left unto us, the greater faith he requireth of us, and the more conscionable use of those means, that we may not always be Children. Woe then unto us, if in the store of so great mercies, and variety of so many means, we remain distrustful, and do not labor to gather strength of faith, and assurance of comfort. Let us therefore grow from Faith to Faith, as it were from strength to strength, and not stand at one stay: let us proceed from one degree and measure to another, until Christ Jesus be thoroughly formed in us.

Lastly, seeing Couenants in writing be requisite by the Laws of God and Man; we must know, that it is our duty to deal justly and uprightly one with another, and in our bargainings, to keep a good conscience toward God and Man. For this is the end wherefore Instruments in writing were brought in, that all cozenage might be cut off, & all occasion of strife might be prevented. Whereby we may gather, that in all ages of men, and times of the World, there have been many deceits, and much unrighteous dealing, to the disturbance of public peace, and the dissolving of concord among men: otherwise it had been in vain to require, or to receive such security in our buying and selling, in our borrowing and lending one with another. If every man's word and deed did ever go together, and the outward words of his mouth, did agree with the inward secrets of his heart, if he did hate fraud and falsehood, as Death and Hell: what need were there of so many men's oaths to be taken, of so many Witnesses to be called, of so many Writings to be engrossed, of so many Evidences to be drawn, and of so many assurances to be made. A man cannot in these days borrow or lend a little Money, but there must be Bills and Bands, Writings and Obligations, Seals and Witnesses, to testify the same. If there were those sincere hearts that ought to be among us, and that upright dealing that God requireth, there should not need so many Oaths, not so many Nouerint vniuersi be everywhere found. Let us therefore deal justly and truly, and not seek to wind away in the dark, so soon as any starting hole is offered unto us.

Hence it is that Moses saith; When thou sellest ought to thy Neighbor, or buyest at thy Neighbors hand, ye shall not oppress one another: but according to the number of years thou shalt increase the price thereof, and according to the fewness of years, thou shalt abate the price thereof, for the number of Fruits doth he sell unto thee: oppress ye not therefore any Man his Neighbor, but thou shalt fear thy God, for I am the Lord your GOD. Where we see, the Lord chargeth his people to keep a good conscience in their Traffique one with another, and condemneth all deceitful Sellers and cozening Bargainers, that aim only at their own gain, but seek not the good of their Brethren. Hereunto cometh the Exhortation of the Apostle. 1. Thess. 4. 6. Let no Man oppress or defraud his Brother in any matter: for the Lord is an Auenger of all such things. This is a notable warning to all men that profess holiness, without which no man shall see God; to beware of all injuries and In-justice, and to seek no commodity to our selves by the discommodity; nor advantage, by the disadvantage of another. We are all Brethren. Shall one Brother oppress another? Or deceive and defraud another? Thus doth the same Apostle increase the sin of the Corinthians, when he saith unto them, Why rather suffer ye not wrong? Why rather sustain ye not harm? Nay, ye yourselves do wrong, and do harm, and that to your Brethren.

There are many Bands, as it were joints, whereby we are knit and coupled one to another, to be of one Blood, of one Kindred, of one Country, of one City, of one assembly, and of one Family: all which kinds of conjunction, as so many strong Arguments do cry out in our ears, and publish to our hearts, that no injurious and unjust dealings ought to be practiced among us. And albeit the former reasons ought to be sufficient unto us, yet none can be more effectual to join us in mutual friendship, and to procure the good one of another, then the consideration of the conjunction that we have with Christ our head, and the communion that we have in Christ one with another; whereby it cometh to pass, That we are made one new Man in himself, And everyone, one another's Members. If all these things will not suffice and serve the turn, to turn us away from doing wrongs to those that are so near unto us; yet let the vengeance of God that hangeth over the heads of all Oppressors terrify us, who in all Ages past hath shown, in the seasons present doth show, and in the times to come will show himself the great Reuenger of Fraud, Pillage, Theft, Injury, and all wrongful dealings. If then the knowledge of God's will cannot work in us an hatred of In-justice, let us be assured, that after the breach of his Law, and the transgression of his will, followeth the execution of his wrath, and the inflicting of punishment due thereunto.

It is a fearful thing to fall into the hands of the living God. If that his wrath be kindled; yea, but a little, blessed are all they that trust in him. These men that scratch and scrape together the Treasures of this life, which are but trash in comparison of the life to come, never consider the day of reckoning that shall follow, when the Lord will call them to an account of their stewardship, And judge every man according to his works. Rom. 2. 6.

[ Albeit I do not say to thee, that thou owest moreover unto me, even thin own self. ]

Hitherto we have seen the former part of the answer to the objection: Now remaineth in these words, to be considered the revocation of the former grant; wherein, albeit the Apostle will not speak what he thinketh, yet he leaveth it to Philemon's secret cogitation, to consider what he was indebted unto him, as if he should say; I have offered to discharge thy Servants debt; nevertheless, if thou remember me, and if thou hast not forgotten thyself, the amends is already made, the debt is already paid. Whereby it appeareth, that Philemon was himself won to the embracing of the Faith by the Ministry of Paul, as his Servant also was. First of all, the Apostle claimeth at his hands, that duty he challenged at the Servants hand; as appeareth verse 13. where he showeth, that he would have retained him, that in his stead he might have ministered unto him in the bonds of the Gospel. Seeing therefore both of them owed the like service; it followeth, that both of them had the same occasion: for the Apostle joineth them together, as the fruits of his Apostleship.

Secondly, it is the greatest debt (that can be) that is here expressed, when he saith to him [ Thou owest unto me even thine own self. ] It was a great debt which the Servant owed to his Fellow-Servant, that required of him an hundred pence, but so much Money would have levelled the debt, and discharged him from prison, and have paid that he owed. They were great Debers that owed; the one five hundred pence; the other fifty: but he that owed ten thousand Talents, was the greatest of all: and yet if they had been able to have paid so much, the debts had been fully discharged. For where Money is owing, Money will make even: a little sum, will be paid with a little; a great sum, with the like quantity. The unjust Steward called together his Masters Debtors; and one owed an hundred measures of Oil; another so many of Wheat, but the Apostle saith; he did owe unto him, not fifty pence, not an hundred pence, not ten thousand Talents, not an hundred measures of Oil, not an hundred measures of Wheat, but his own self; that is, even his Soul and body. This debt he urgeth because of his Ministry, by which he was at the first converted, and hitherto continued in the state of grace, which remained as a Seal engraven and imprinted in his heart. From hence we learn, that such as have gained us to God, or preserved us in the state of Salvation by the preaching of the Gospel, ought to be most dear unto us, we owing unto them even our selves, and whatsoever we have besides to do them good. The benefits bestowed upon us by the Ministry of the word, can never be sufficiently esteemed, nor worthily enough prized, nor abundantly enough be recompensed and rewarded.

Hence it is, that when Elisha sell sick of his sickness, whereof he died; Joash the King of Israel came down unto him, and wept upon his face, and said; O my Father, my Father, the Charr • t of Israel, and the Horsemen of the same. Where we may learn what to account of the Teachers of the Church, by the testimony of a King that sitteth on his Throne: if he do so account of thē, such as are inferior to him must not make less reckoning of them. Hereunto cometh the saying of the Prophet; How beautiful upon the Mountains are the feet of him that declareth & publisheth peace; that declareth good tidings, and publisheth salvation; saying unto Zion, Thy God reigneth. Where he showeth by way of admiration, that it is one of the greatest benefits to have Pastors sent unto us, that may direct our steps into the way of peace, and guide our feet to eternal life. This is the estimation that the Galatians had of Paul, and the commendation which Paul giveth of the Galatians, that they accounted nothing too dear or too good for him; The trial of me which was in my flesh, ye despied not, neither abhorred: but ye received me as an Angel of God; yea, as Christ Jesus. What was then your felicity? For I bear you record, that if it had been possible, ye would have pulled out your own eyes, and have given them unto me. Where he showeth, that he was entertained among them as an Angel; nay, above an Angel, even as Christ himself. To this purpose he writeth to the Corinthians, Let a man so think of us as of the Ministers of Christ, and disposers of the secrets of God. By all which testimonies it is manifest, that such as converted us to the faith, and brought us to be Citizens of the kingdom of heaven, ought to be dearly and entirely beloved of us.

Neither should this seem strange unto us. First of all, they are most of all to be loved and highly esteemed of us that do us most good: we are most deeply indebted unto them, that labor most for our benefit. This it is which our Savior insinuateth in the parable of the lender that had two debtors; the one ought him more, the other less; and he forgave them both: declaring, that he judged uprightly, Who supposed that he would love him most, to whom he had forgiven most. The greatest benefit requireth of us the greatest love. But the Ministers do us, or may do us the greatest good, if we lay not a bar in our own way. For the blessings that God bestoweth upon men by the Ministry of his Pastors and Teachers, are spiritual and eternal blessings: but the blessings that the hearers do return and recompense to their Ministers, are Temporal, and (as the Apostle speaketh, and calleth them) Carnal, saying; If we have sown unto you spiritual things, it is a great thing if we reap your carnal things? They fight our Spiritual battles for us, and what do we not owe to such?

Again, they are unto us instead of Christ: they are his officers that he hath appointed in his Church, who when he ascended into heaven, gave gifts unto men, and ordained those that should teach his people unto the end of the World. Hence it is that the Apostle saith; Now then are we Ambassadors for Christ: as though God did beseech you through us, we pray you in Christ's stead, that ye be reconciled unto God. If we did believe that the Ministers were left us in Christ's stead, and did supply his room, we would otherwise respect them and esteem of them, then we do.

Thirdly, they are the Ministers by whom we believe; and consequently, by whom we are saved: They are our Fathers in Christ, by whom we are begotten to eternal life. To this end the Apostle saith; Who is Paul then? And who is Apollos, but the Ministers by whom ye believed, and as the Lord gave to every Man? Can we have a greater blessing bestowed upon us then Faith; without which, it is impossible to please to God? But Faith cometh by hearing, and hearing by the Word of GOD: And the word is brought unto us by the Ministers of God. Seeing then, that they deserve the greatest love, that do us the greatest good: Seeing the Ministers are unto us in the place of Christ Jesus; and lastly, seeing they are the Instruments by whom we believe. It followeth necessarily, that such as turn many unto righteousness, are highly to be regarded, and to be greatly magnified of us above many others.

The Uses arising from hence, are of diverse sorts. First of all, it directeth us to other necessary truths to be learned of us. It is noted by the Apostle, to be one general use of the Scripture; that it serveth and sufficeth to teach all truth needful to salvation: so the former point being received, will help us to find out and conclude other truths. First we learn, that wheresoever there is a true profession; a sound feeling; and true taste of Religion, or joy of salvation, there will be a reverent account, and joyful entertainment of the teachers and publishers of the Gospel. On the other side, a light & slender account of the Ministers, argueth a light account of the word of Christ, of the doctrine of salvation, and of the truenesse of Religion. Let everyone of us examine our own affections, and try our own hearts by this Touchstone. It is impossible to make any diuorse between the true Ministers of God, and the true Doctrine which is according to godliness. He that honoreth one, magnifieth the other; and he that contemneth the one, despiseth the other. Whosoever it is, that being distempered and diseased, esteemeth of his health, or desireth it, he will honor the Physician that cureth and recovereth him. He that being wounded, is thoroughly healed, will greatly regard him that gave unto him the salve to make a plaster. He that hath been ignorant, and is taught the knowledge that he had not before; will make much of him that hath been his Master. This will be the behavior of all such as have felt the burden of their sins, and been humbled under the heavy stroke of God's hand, and felt the unsearchable depth of the sore festering and fretting within them: They are the only men that know what necessary use there is of the Ministers, to search their wounds, to raise up with comfort, to bind up the broken-hearted, and strengthen them that are weak and ready to fall. As for those that never knew what the Nature of sin is, nor felt the intolerable burden of it, but think themselves sound, and not sick; heart-whole, and not diseased; Living men by Nature, and not dead in sins and trespasses; they take themselves to be in good case, according to the saying of Christ our Savior; The whole need not the Pysician, but they that are sick. Thus then we see, how we may prove our selves whether we be in the Faith or not, even by the good estimation that we have of such as are the bringers of it.

Secondly, we may gather from hence, that the greatest part of the world lieth deeply and dangerously in condemnation, because such hath been the unthankfulness thereof toward the Ministers and Messengers of Salvation, that bring glad tidings of peace unto us, that it never respected them, or gave them any reverence. We see this by the examples of the Prophets, of the Apostles, and of Christ himself. So long as men resolve to entertain their sins, so long they will never be willing to entertain the Preachers of the Gospel; whose Office is, to beat down the Kingdom of sin and Satan, and to set up the Kingdom of Christ Jesus in the harts of Men. When Herod was determined to keep his Brothers Wife, he could not abide to hear John preach unto him, but committed him to prison. It is an evident sign of a corrupt conscience and of a profane heart, to account vilely of those whom God hath highly advanced. The Ministers of the Gospel were never so much hated, scorned, and abhorred; they are made a common reproach and by-word for every base Fellow; they are set forth as upon a Stage or Scaffold, to be derided of every Man; They are made as the filth of the world, and the off-scouring of all things unto this time. If this be the estate of the Ministers, we may give a true judgment in what estate the cause of Religion standeth among us, and what harbor it findeth with the men of this age.

Such as esteem of the Ministers as the filth and off-scouring of the earth, do also account the knowledge of the word as the Dregges and drauery of all other things. Such as respect not those that are the means of faith, will also reject faith it self. The Ministers of the word and true Religion, grow up as two Plants together; so long as the one is countenanced and upholden, so long the other will flourish and spread abroad, and prosper. But if the Ministers, that are as the Lord's Gardiners, or the dressers of his Vine, be evilly entreated, maliciously slandered, despitefully handled, and scornefullie reproached; Religion it self beginneth to faint and to languish, and cannot long go free. Let us know therefore by this sign, the sickness of this age, and the dangerous declining of all good things. There cannot be a more certain token of the ruin of the Church, then when we see the main posts and chief pillars thereof set at naught. It is an easy matter to give judgment what will be the issue of this disease; it is no hard thing to feel the pulses of this Generation, and to tell them that the very pangs of death are upon them, so long as the spiritual Physicians of their Souls are base in their eyes, that desire nothing more then to recover them out of that desperate consumption into which they are fallen. There is no man hath his vital Spirits so far spent, and the natural heat so much wasted, but is willing to hear of a Physician that is able and willing to set him on foot again, and to restore his strength unto him that he had before. But we are become so senseless or shameless, and so dead in our sins, that we have no desire of health, nor seek after any spiritual Surgeons or Physicians to look unto us in time of sickness. There is no disease without cure, if men of knowledge be inquired after, who have the tongue of the learned to minister a word in due season.

Secondly, as this Doctrine serveth to teach, so it is profitable to reprove diverse sorts of men; but I will only touch these three. First, it maketh against fuch as make a bad and base account of the Ministers of God, and think they owe no duty to their Pastors, but reckon them as their Vassals and Servants; suppose that they are bound to please them, and follow their humors, and account their Teachers beholden unto them for vouchsafing to hear them, as crediting their Ministry by their presence. It must not therefore seem a strange thing unto us, when we see the Ambassadors of God contemned, when we hear them reviled, and all manner of evil done to their persons. We know our calling to be of GOD, acceptable in his sight, and precious with all faithful men. We are the sweet savor of God, as well in them that perish, as in them that are saved: we know, that howsoever the preaching of the Word be a stumbling block to the Jews, and foolishness to the Grecians, and both a stumbling block and foolishness to the filthy Libertines, and carnal Gospellers: yet to them that are effectually called, it is the power of God, and the wisdom of God. We know what Christ hath pronounced of our Ministry, so long as we deliver the truth of God. Luke 10, 16. He that heareth you, heareth me: and he that despiseth you, despiseth me: and he that despiseth me, despiseth him that sent me.

If a Man abuse an Ambassador of a Prince, and set him at naught, it is reputed and revenged as a disgrace and dishonor done to the Prince himself: so, if we shall abase and disgrace the Ministers of the Gospel, which are the Messengers of God, we shall never escape without punishment, but bring upon our selves swift damnation. Is not he a godless and ungracious Child, that mocketh and despiseth his Father, after the example of cursed Cham, who tasted of God's wrath for this contempt? The Lord pronounceth a fearful threatening against this fearful sin; The eye that mocketh his Father, and despiseth the instruction of his Mother, let the Ravens of the valley pick it out, and the young Eagles eat it. In like manner, he is an ungodly and unregenerate hearer, that controlleth and contemneth the Preacher of the word, who is a spiritual Father of the soul, and giveth us not this life, but a new life; not the first birth, but the second birth; not the sight of the body, but the light of the mind; which things are far more excellent and precious then the other. There can be therefore no greater unthankfulness, then to contemn the Ministers of Christ.

Secondly, it meeteth with the starting holes and silly defences that many make for themselves, who to excuse their contempt of the Gospel, and treading under foot the word of God, do lay all the blame and fault upon the Ministers. Ask the question of the most proud Spirits and profane persons, whether they be enemies to the preaching of the Gospel, and open contemners of the Gospel, or not: they will deny it, and show themselves ready to abjure it; and yet none do more evidently contradict the truth then they. These are sly and secret enemies, who lightly esteem God's sacred and eternal word, under pretence of men's persons. They profess in word, to magnify the word; but they regard not the Ministers that bring it. They know well enough, that if they should openly oppose themselves against the Scriptures, and bid battle to God; all men would cry out against them; all men would hiss at them; all men would point them out with the finger; and nod their heads at them as they go in the streets. But they go more subtly and circumspectly to work, they pretend the greatest love to the truth that can be, all their quarrel is to the Ministers that deliver it. And thus they think to slide away in the dark, that they may not be espied: whereas their own consciences within them do accuse them, and their own hearts every way, and every day condemn them, to be deep dissemblers, hollow hearted Hypocrites, and the most dangerous enemies that the Church of God hath. The same Apostle, that writing to the Thessalonians, chargeth them Not to despise prophsying; exhorteth them also, and beseecheth them in the same Chapter, That they acknowledge them which labor among them, and are over them in the Lord, and admonish them, that they have them in singular love for their works sake. The same Apostle that honoreth the Scripture with the greatest Titles of Dignity, and maketh it sufficient to make The man of God absolute, being made perfect to every good work, writing unto Timothy: doth also command him, to Preach in season and out of season; to do the work of an Evangelist, and to cause his Ministry to be thoroughly liked off. It is a vain excuse, and worse then the Fig-leaves that Adam sewed together to hide his shame, to seem to approve and allow of the word, and yet to reject such as are appointed to speak in the Church, and are set over us in the Lord.

He would be accounted a stark fool, that being hungry, would dislike and distaste his meat, and so starve his body through a willful famine, because he cannot abide the Cook that dressed it: or that would refuse his drink to quench his thirst, because he neither loveth nor liketh him that drawed it for him, and brought it unto him. Would not he be condemned of extreme foolishness and simplicity, that would not vouchsafe to receive or look upon, or hear to be read, a Letter sent unto him from his Prince, and that for his good, because he careth not for the Messenger that offereth it unto his hands? Or, would not all men account him worthy to die an hundred times, who having a pardon sealed and sent him from the King, for his offenses, whereby he justly deserved to have the sentence of death pronounced against him, to be immediately executed upon him, should scorn the pardon, and the Princes mercy; because he favoreth not the man that is employed to bring it? Or, would not all men say he were worthy to be drowned, who being fallen into a swift stream, ready to bear him away with the violence of the waves, would not lay hand and hold on that which is preferred unto him, because he accounteth him his Enemy that desireth to save him? The like folly and madness is in those that refuse the word, because they hate the person of the Minister that breaketh the bread of eternal Life, that doth the message that God hath put in his mouth, that publisheth in Christ's Name a pardon of sin to all people that will repent and believe the Gospel; that would bring them to salvation of their Souls, that they might not perish, but have everlasting life.

The Prophet commendeth good King Hezekiah, who albeit he were sharply reproved, and threatened with a grievous judgment, he did not break out into raging speeches, nor cast into prison, nor put to death the Prophet that denounced a great plague against him: but submitted himself to God, and reverenced the word of the Prophet, saying; The word of the Lord is good which thou hast spoken. All men will be ready to confess in general, that the word of God is good, even as God is good; but they cannot be brought to acknowledge the word in the mouth of the Minister to be good. This is the shift of those that are wise to deceive themselves. If they bring unto us the Doctrine of salvation revealed in the Scriptures, it is that word whereby we shall be judged in the last day, and be found guilty of horrible Treason against God.

Hence it is, that the Apostle saith, As many as have sinned in the Law, shall be judged by the Law, at the day when God shall judge the secrets of men by Jesus Christ, according to my Gospel. The Jews and Gentiles oftentimes cried out against him, and accounted him unworthy to live, yet he showeth that at the last day they should be judged, not only according to the word, but according to his word; not only according to the Gospel, but according to his Gospel. When the Lord was determined to give his own people into the hand of their enemies, and to root them out of that good Land which he had given unto their Fathers, he hydeth not from them the cause of his judgments, but setteth their sins in order before them, that they mocked the Messengers of God, and despised his words, and misused his Prophets, until the wrath of the Lord arose against his people, and till there was no remedy. Where we see, he joineth together the mocking of his Messengers, and the despising of his words. These two, do necessarily follow one another; & where the one goeth before, and leadeth the way, the other will not come far behind. If this were well and thoroughly weighed of us, it would avail us to great good, and further us in the word of salvation, and rid us from many stumbling blocks that lie in our way.

Lastly, it reproveth such as refuse to give them sufficient maintenance, and do bar them of that competent and convenient portion that God hath allotted unto them in his word. For, if such as have spent their strength to bring us unto God, ought above all others to be regarded of us, and have a worthy recompense of their labors; surely, they deserve to be checked and controlled, that deal niggardly toward them, who have kept back nothing from them, but revealed unto them the whole Counsel of God. We see in this place, what the Apostle Paul challengeth at the hands of Philemon, whom he had won to the Faith; he accounteth him to owe unto him all that he had, so that if he should give unto him all the substance of his house; nay, his own life, it were but due, it were but a debt that he owed unto him. He that hath ransomed a prisoner out of the hands of the enemies, hath jurisdiction and authority over him, and may worthily claim whatsoever he hath. He that hath saved the life of his enemy in battle, and made him captive, is wholly at his disposing that hath taken him. In like manner, such as have pulled us out of the fire of hell, out of the Iawes of death, and out of the slavery of Satan the Prince of this world, that ruleth in the hearts of the Children of disobedience; may by a Divine and human right reap, our temporal things, and require to be sustained and maintained by us. Might not he be registered for a most unthankfull person to all posterities that shall come hereafter, that would suffer him to want that hath fed him, that hath nourished him, that hath preserved his life? Who doth not cry out against Pharaoh and the Egyptians, who forgot Joseph a great Benefactor to their whole Land, that provided much Corn in the plentiful years, and saved the lives of many thousands by his labor and industry? So likewise, what a shame is it, to suffer such worthy Instruments of our good, to lack and suffer hunger? Vndoubtedly, they deserve to be forsaken of God and all good men, that forsake those that are their Fathers in Christ, and instructors in Christianity. Notwithstanding, this blemish and reproach sticketh nearer unto many men now living, then the skin upon their backs, which brandeth and blotteth them, as with a coal of perpetual infamy; who being brought to know themselves, to see their own sins, to understand their secret offenses, to make Conscience of their ways, to come to true repentance, and to begin to set their footing in the kingdom of heaven, by the blessing of God, upon the labors of his Ministers, yet have no consideration of them, are not greiued nor ashamed to see them want, and to live in necessity, but have forgotten all the comfort that they have received, and shut up the eyes of their compassion from them. So often as I consider the former times of men's zeal and forwardness, that being drawn to a love of the truth became Instruments to draw on others, and compare the same with the present estate of things, we may seem to live in a continual Winter, and under a frozen Climate, wherein appeareth nothing all the year long, but Frosts and Ice, and cold, and Hail, and Snowes, covering the Mountains and Valleyes, without any Spring or Summer, without any heat, or growing, or flourishing of anything. For I remember, how many being touched with a terror in Conscience, and feeling the burden of their sins more heavy then Lead, pressing them down to the nethermost Hell, could find no comfort in their pleasant Companions, in their delightful pastimes, and in sweet Instruments of Music, all these were tedious and bitter, and wearisome unto the flesh: one word of comfort from the mouth of the Minister, was as Balsam unto them, to refresh their faint and feeble spirits, by whom they were raised up. But now, living in peace and prosperity, they are fallen asleep, they remember not the kindness they have received, and the consolation that they have tasted, and can both hear and see their misery, and almost beggary, that were the greatest means of their bringing them from the greatest misery and slavery that can be imagined. For, what greater bondage, then the bondage of sin, of Satan, and of Hell? It is a great reproach to see a Christian Brother to beg his Bread, or to crave relief of others: a faithful Minister is a Christian brother, and more then a Brother; yea, a Christian Father, whose Children in the faith ought to give him maintenance in the flesh. It is truly said by the Apostle, Let him that is taught in the word, make him that hath taught him, partaker of all his goods: Be not deceived, God is not mocked: for whatsoever a man soweth, that shall he also reap. To this purpose he speaketh in another place, The elders that rule well, let them be had in double honor, especially they which labor in the word and Doctrine: for the Scripture saith, Thou shalt not muzzle the mouth of the Ox that treadeth out the Corn: And, The Labourer is worthy of his wages. It is a great shame to the people of God, that such as are conscionable in their Callinges, and are as faithful Stewards distributing to them in the family such store as they have provided, should complain for want of maintenance, and a liberal pension in temporal things. The Apostle James teacheth, That the hire of the Laborers which have reaped their fields (which was of them kept back by fraud) crieth, and the cries of them which have reaped, are entered into the ears of the Lord of Hosts. The Ministers of God are his Laborers, and labor for us, to gather us as good Corn into the Lord's Barn: if then, we detain from them the Bread that they should eat, and the fleece of the wool wherewith they should be clothed, and the fruits of the earth whereby they should be maintained; This is a crying sin, and will never cease, until it have brought down God's judgments upon our selves, and our substance.

Thirdly, seeing the benefits brought upon us, both upon our bodies and souls, by the means of the Ministry, can never be worthily esteemed, and sufficiently expressed; it serveth to instruct us in the necessary duties of our obedience, even to testify our love to the truth, by reverencing and respecting them that are as the Lord's Messengers, to bring the truth unto our doors. This the Apostle commendeth unto us in the Thessalonians, For this cause also thank we God, without ceasing, that when ye perceived the word of God, which ye heard of us, ye received it not as the word of men, but as it is indeed the word of God, which also worketh in you that believe. Where we see, that after the Thessalonians had heard the Gospel of Christ published unto them, so many of them as were ordained unto eternal life believed; and submitted themselves to be duided and reformed by it.

This duty, hath many branches. First, it is required of us to hear the word of God with patience. This is the first step and degree that leadeth unto life, and it proceedeth from the mere grace and favor of God, whensoever it is wrought in our hearts. For, how many are there, that when they hear, stop their ears? That when they see, shut their eyes? That when they understand, do harden their hearts? When Stephen made a defense for himself, before the chief Priests that sat in the Counsel, They gave a shout with a loud voice, and stopped their ears, and ran violently upon him all at once, and cast him out of the Citty, and stoned him with stones. When one Alexander a Jew beckned with the hand, prepared himself to speak, and would have excused the Apostles, There arose a great shout almost for the space of two hours, of all men crying, Great is Diana of the Ephesians. Likewise when Paul made a particular rehearsal of the manner of his conversion to the faith, before the Jews, they heard him quietly and with silence, until he said; He was sent to the Gentiles; but then thorough impatience, they cried out, they cast off their clothes, and threw dust into the air, and lift up their voices, saying; Away with such a fellow from the earth, for it is not meet that he should live. We see by these examples, that it is a token of God's goodness, when he giveth us circumcised ears to listen and attend to the word preached unto us, with patience and perseverance unto the end, albeit we hear our sins reproved, & our secret thoughts opened unto us. It is our duty to show our selves swift to hear, but slow to speak, and slow to wrath. We must be slow to speak against that which hath been delivered, and we must be slow to anger and indignation against those that have delivered the truth unto us.

Secondly, it is required, that we receive the word that we have heard, & assent unto it as to the word of truth, and acknowledge it to be good and true, even that part of the word that containeth his judgments, his threatenings, his cursses, his punnishments. This is to be craved of God, as being a special work of grace in those that belong to his kingdom. For many there are that hear, and have their ears open to attend; these are not dull hearers that mark nothing, but ate ready to listen and give care; and yet they will not give their assent to that which they have heard. The Apostle teacheth, That the natural man perceiveth not the things of the spirit of God, for they are foolishness unto him: neither can he know them, because they are spiritually discerned. When Paul preached at Athens, in the hearing of the Stoics and Epicures, touching the resurrection from the dead, they said, What will this Babbler say? A great part of our ordinary hearers, may be placed in this rank, who are content to hear, and then sit in judgment upon that which they have heard, and never give credit unto it, but measure the truth of God by their carnal conceits, and natural reasons.

Thirdly, it is farther required of us, to embrace the truth in our hearts, & carefully to apply it to our own souls. It belongeth unto us, not only to hear it with the ear, and to assent to it with the mind but to lay it up deeply rooted in us, and to make it our own by a special application. This is the right use of the word, this is peculiar to the elect, and this is a work of grace in our hearts. The Hystoricall faith giveth a general consent to the truth of God, but never goeth farther to apprehend it, as we see in Simon the Sorcerer, who is said to have believed, that is; in a general manner to have consented to the Gospel; and yet Peter telleth him, That his heart was upright, and that he remained in the gall of bitterness. Let us not therefore approbriate the word of grace, that is able to build farther unto our own selves; otherwise we shall have no more comfort then the Reprobates have, who come so far, as to confess the word to be true, and that God by his Son will save the Vessels of mercy.

Lastly, it is required in this special manner, to entertain the word, to wit; as the word of God. Many receive the word and embrace it willingly, readily, cheerfully, and joyfully; but not as the word of God. I will not stand to speak of the Church of Rome, which holdeth that the word written, hath not authority in it self, unless the Church approve it, and therefore albeit it embraceth the word of God, yet it embraceth it not as the word of God. For how many are there among our selves, that receive not the word of God with that reverence and obedience that they ought, as appeareth by the evil practices of their lives? These men do not receive the word of God, as the word of God, who if they did in truth & sincerity acknowledge this truth to be of God, & to have him for the author thereof, they would lead their lives in another manner then they do; they would be afraid to rush forward, & to run headlong as it were with violence into the breach & transgression thereof. They would consider, that God will not bear and endure the contempt of his word, but revenge the dishonor done to his name, with great plagues and most grievous judgments. These are the duties that are to be performed of us, and the four degrees that testify our submitting of our selves to the truth of the Gospel, preached & delivered unto us by the Ministers of Christ.

Lastly, seeing they, by whose ministry we are gained to God, and preserved in the state of salvation being gained, ought to be most dear to us, we owing unto them our own selves. This must teach the Ministers of God a necessary duty and lesson, to be marked of them; to wit, to endeavor by their daily diligence, and continual preaching of the Gospel, to make the people indebted unto them. For how do the people come so much in their debt, but that they receive heavenly Doctrine by their Ministry, as from the mouth of God? Such as have need of admonition, must be exhorted; such as are weak in the faith, must be strengthened; such as need comfort, ought to be comforted; such as are ignorant, must be instructed; such as are willing to be taught must be beseeched and entreated; and everyone must be handled according to his nature and condition, according to the rule of the Apostle, Study to show thyself approved unto God, a Workman that needeth not to be ashamed, dividing the word of truth aright. All men are not to be handled after one manner, but one after one manner, and another after another. He were a bad and mad Physician, that would use all his patients to one receipt. Some have gross humors in them, and stand in need to be purged; some, more strongly; others more gently; according to their condition and Constitution. Others have more need to have nature restored, then purged, such must have Cordials and Restoratiues ministered unto them. So is it with such as need Physic for the soul. The Minister must not be dumb and silent among his people, but speak unto them, and instruct them as a good Father doeth his Child, one after one manner, another after another manner, and everyone by some means or other. This the Apostle setteth down as a duty by his own practice, We were gentle amongst you, even as a Nursse cherrisheth her Children: Thus being affectioned towards you, our good will was to have dealt unto you, not the Gospel of GOD only, but also our own souls, because ye were dear unto us. Where the Apostle testifieth his great love and liberality toward them, that he accounted not his own life precious & dear unto himself, but was content to offer it up upon the Sacrifice and service of their faith, that he might rejoice in the day of Christ. So then, it belongeth to us the Ministers of the word, to preach the Gospel with all patience, diligence, and longsuffering. Let us be instant, in season, and out of season: Let us be gentle toward all men, apt to teach, suffering the evil, and instructing them that are contrary minded. Paul writing to the Romaines, and declaring unto them that he oftentimes purposed to come unto them, that he might have some fruit also among them, yieldeth this as the reason, I am Debtor both to the Grecians, and to the Barbarians: both to the Wisemen, and unto the unwise; therefore so much as in me is, I am ready to preach the Gospel to you also that are at Rome. So in another place he testifieth, that Albeit he was free, yet he had made himself a servant unto all men, that he might win the moe. To the Jews, he became as a Jew, that he might win the Jews; to them that are under the Law, as though he were under the Law, that he might win them that are under the Law: to the weak, he became as weak, that he might win the weak: he was made all things to all men, that he might by all means save some. Thus we see how the Ministers ought to apply, and to employ themselves in laboring in the Lord's harvest, to gain a people unto him, and to bring them into the sheepfold of Christ. For how or which way should the people be indebted unto us, if we never commit the Gospel unto them? A Debtor and a Creditor are Relatiues, and have reference one to another. If we do not seek to make our hearers partakers of the treasures of the Gospel, nor labor to enrich them with the saving knowledge of the Doctrine of salvation, we cannot be dear unto them, they cannot be indebted unto us. If we reap and receive their temporal things, and eat and drink, feed and clothe our selves by their labor, without labor in our places, we run continually into their debt, and they owe us nothing but shame and contempt to be poured upon us, according to our deserts. It is a great comfort to the people, that make much of them that have the oversight over them, submitting thenselves to them that must give an account for their souls, considering that thereby they may gather confidence, and get assurance to themselves, that they are true believers, and have embraced the Gospel in sincerity. So on the other side, it is a singular point of sound comfort to all the Ministers of the word, that have been painful in the work of the Lord, they may claim as their own right and proper possession of their people, to be maintained and honored with double honor of them, and nothing indeed can be sufficient or answerable in proportion to their pains. But what reason can be alleged, that the people should be burdened, & not instructed? Charged with Tiths, and not helped with teaching? Pay their duties, and receive no Doctrine. Hence it is that the Apostle saith, Let a man so think of us, as of the Ministers of Christ, and disposers of the secrets of God; and as for the rest, it is required of the disposers, that every man be found faithful. Whereby we see, the good account and estimation that the Minister receiveth of his people, ought to move him to faithfulness and painfulness in his Office; so that we must conclude, that such as will be reputed for the Ministers of Christ, should show themselves to be so indeed, by their care of the flock committed unto them.

20 Yea, Brother, let me obtain this pleasure of thee in the Lord, comfort my bowels in the Lord.

21 Trusting in thine obedience I wrote unto thee, knowing that thou wilt do even more then I say.

Hitherto we have seen the Reasons that Paul hath propounded to urge Philemon to receive and entertain his servant: In these words, we see the matter concluded and repeated again, howbeit not ydely or unprofitably, but with gain and an holy advantage: for in the closing up of the whole, he reasoneth farther, & inferreth a new argument to persuade Philemon, drawn from the benefit and comfort he should receive by it. This reason is taken from the effects, and may be thus concluded:

If hereby I shall obtain fruit of thee in the Lord, and if thou doest refresh my bowels in the Lord,
Then thou shouldest receive him to thee again.
But I shall hereby obtain fruit, and have my bowels refreshed,
Therefore receive him to thee again.

Or we may frame the Reason on this manner:

That which may greatly rejoice me, and both please and pleasure me, I am assured thou wilt willingly do:
But the forgiving of Onesimus will do so,
Therefore I am assured thou wilt willingly do it.

This is contained in the 20. verse. In the next verse, we have the preventing of another Objection which might be made, not against some part, but against the whole Epistle, and the Apostles manner of handling thereof. The Objection is wanting, but may easily be gathered, and may be thus supplied out of the Answer which is expressed: Why are you so earnest and vehement in this matter? Have you so great distrust, and so little confidence in me, that you use so many words, and deal so earnestly with me? Do you think I have so little Charity in myself, and so small respect to you, and so hard an heart toward him, that no persuasion can mollify me, no reason overcome me, no friends turn me? The answer to this followeth: I have written unto thee, not because I doubt of thy favor, but because I trust in thy obedience: not because I fear thou wilt deny me, but because I know thou wilt pleasure me. This persuasion he amplifieth by a comparison drawn from the greater to the less, as if he should say: Nay I am well assured, that for my sake thou wilt grant a greater matter then I crave at thy hands. The Reason may be thus contrived:

If thou be ready to yield more then this, then I know assuredly thou wilt do this:
But thou art ready to yield more then this,
Therefore I know assuredly thou wilt do this.

Thus much is to be marked of us touching the method, wherein we have the conclusion of the chief matter, howbeit adorned with much efficacy of words, and strengthened with great force of reasons. Now let us consider the meaning of such things as require interptetation. [ Yea, Brother ] This first word, is a note of exclamation, or an Adverb of asking, or wishing, or beseeching, or hoping well; as if he should say: Oh my Brother, I hope that this my intercession for him shall not be in vain, but carry sufficient weight and authority to work in thee moderation in relenting, and compassion in pardoning of him. This word of affirmation is put to garnish the sentence, & to make the exhortation more powerful and pathetical. When he saith, Let me obtain this favor, or fruit; benefit or pleasure; he useth the Optatiue mood, & alludeth to the name of Onesimus in the word [ Onaimen ] which fitly serveth his purpose. Touching these words [ Comfort my Bowels. ] The meaning is, receive him, and remit his offenses, and in so doing, thou shalt cheer and revive my heart: for the receiving of him, is the relieving and refreshing of my outward parts, and of my inward affections; so that nothing shall be more pleasing unto me. He addeth [ in the Lord, ] thereby signifying, that the duty required of him is such, that it pleaseth God, and setteth forth his glory, and may Religiously be performed; nay such, as could not with a safe Conscience be omitted or denied. So then, he understandeth hereby, that he should do him a great pleasure, and withal please God and obey him. That then which he doth request, is commended by two fruits; it shall benefit man, and it shall be acceptable to God. In the 21. Verse he saith, [ Trusting in thine Obedience, ] which is word for word (in thy hearkening unto me) expressing wherein Obedience consisteth; Namely, in hearkening to that which is commanded, even to hearken with a purpose to do it.

To this purpose Samuel joineth Harkning & Obeying together, Hath the Lord as great pleasure in Burnt-offerings and Sacrifices, as when the voice of the Lord is obeyed? Behold, to Obey is better then Sacrifice, and to Hearken is better then the fat of Rammes. So then, the use of this word [ of Obedience, ] is not without great force, for thereby he insinuateth, that Philemon could never escape the note of disobedience, if he did not yield to the Apostle of Christ, making so honest, so equal, so just a request. Lastly, when he saith, [ Thou wilt do no more then I say, ] the words are in the Original, [ Above that I speak, ] that is; thou wilt grant more then I ask or demand at thy hands; testifying hereby, the free hearts of true Christians, that being provoked to necessary & holy duties, they will oftentimes exceed that whereunto they are desired. This being the right order, and true interpretation of these words, in these two verses, they are thus much in effect; Oh my Brother, if thou regardest any good to me, or desirest to pleasure me in that which I desire or delight in, let me obtain this benefit & good turn at thy hands, which will also be accepted of God, being a work of mercy allowed & commended in his word; refresh I beseech thee my bowels, and comfort me in my son Onesimus, for what thou dost to him herein, shall be as done to me. If thou ask me, why I use so many words, and whither I do distrust of thy dealing? I answer, that I write nothing at all doubting, but altogether trusting thou wilt grant my request; yea, assuring myself, thou wilt show thyself willing to grant more then I have requested, even to set him free if I should require it.

These words are short, but the Observations that arise from hence, might be many: some I will only point out, and afterward handle others particularly. First of all, mark the forcible farewell that the Apostle taketh. The Conclusions and Perorations that Orators use, are wont to have the sharpest edge, but they are wont for the most part to be long and tedious, and full of words; but the Apostle in this place useth the greatest brevity, with the greatest vehemency: Wherein he repeateth again the same manner of speech, [ Of refreshing his bowels, ] which we had before in the twelfe Verse. [ Thou therefore receive him that is mine own Bowelles. ] Likewise, as he saith, [ Let me obtain this pleasure in the Lord, ] so he doubleth it, [ Comfort my bowels in the Lord. ] This teacheth, that repetitions of the same Doctrine, are good and profitable to the Church, according to the practice of Paul, It grieveth me not to write the same things to you, and for you it is a sure thing. Let it not therefore grieve us, or offend us, to hear the same Exhortations, Reprehensions, and Threatenings, but rather learn to lay better hold of them at the last, then we have done at the first.

Secondly, by these phrases of obtaining a pleasure, and refreshing his bowels, we may learn, what joy and comfort the godly do feel & receive in themselves by the raising and restoring of a sinner. It is as if we wanted an hand, an eye, a foot, or an arm, and had it given unto us: would not this rejoice us, and revive us greatly? So is it with the faithful, when they behold a fellow member with them in Christ's body restored and coupled with the head, from whence it receiveth a gracious influence of all spiritual blessings; it ministereth occasion of the greatest joy that can be unto thē. Thus it ought to be with us, when we see any converted to the faith, we ought to have a fellow-feeling of the goodness of God bestowed upon them, inasmuch as the Angels themselves rejoice when one sinner is converted.

Thirdly, mark what words of beseeching & entreating he useth, of praying and desiring him to grant his request, albeit by his Apostolical authority he might command him. Whereby we learn, that the godly and faithful are more moved with mildness & gentleness, and with loving and friendly exhortations, then by severe threatenings denounced against them. They are endued with God's spirit, which is a Master to teach them, & worketh in them the will and the deed. Of unwilling, they are made willing; of tough & rough hewn, they are made pliable and apt for the building; of stubborn, they are become obedient & ready to learn. They are as good scholars in the school of Christ, who fear more the displeasure of their Master whom they love, and who loveth them, then the suffering of many stripes and strokes given unto them. This is a true note to know the disciples of Christ from all others. Evil men abstain from sin for fear of the punishment, & for feeling of judgment, so that if there were no threatenings denounced, no curses annexed, no plagues and torments feared, they would grow worse and worse, & quickly fill up the measure of their iniquity.

Fourthly, we may gather hereby, that pollitick order is not overthrown by the Doctrine of the Gospel, neither is the right and authority of Maysters over their servants abrogated by the faith of Christ. For Philemon was not an Infidel or unbeliever, but a fellow-helper with Paul; yet rule over his servants is not denied him, nor taken from him, but he is only bidden to receive him courteously, and to pardon him mercifully; yea Paul (as we see) doth humbly beseech him, that he may obtain and retain his former place, and doth not straitly command him to discharge him of his service. This jurisdiction standeth by good warrant of the Laws of God and Men: but of this we have spoken more at large before, in the 12. Verse of this Epistle.

Fifthly, we see the Title again repeated, that he giveth to Philemon, when he calleth him by the name of his Brother. Thus he called him before verse 7. and so he esteemed of Onesimus, verse 16. Whereby we see, that all men made members of Christ, and engrafted into his body, are become as faith. Brethren one to another. Thus doth the Apostle call this Onesimus A faithful & a beloved Brother, who is as one of them that were chief in the church. The consideration hereof, ought on the one side, to pull down our proud Feathers, and make us equal with them of the lower sort: and on the other side, to make us love one another not with dissimulation, but with brotherly love; not in word only, but in truth; as members of one body, and as brethren of one father.

Sixthly, he continueth his humble supplication for Onesimus, which showeth, that they are far from true repentance, that do excuse, or defend, or deny their faults and offenses; For he that hideth his sins shall not prosper, but he that confesseth and forsaketh them, shall find Mercy. When Onesimus did see so famous an Apostle of Christ, so carefully to entreat for his cause, he ought much more to be humbled with a feeling and remembrance of his former offenses, thereby to move the mind of his Master to gentleness and moderation.

Lastly, observe out of this place, that albeit we doubt not to obtain that which we desire, but are assured to enjoy that which we ask, yet we must deal earnestly and effectually, both in regatd of the matter it self (for in a weighty and necessary cause, we ought not to proceed slenderly) and in respect of the nature of men, who many times are dull to conceive, and slow to grant that which we crave. There is no man so quick of pace, but needeth to have the spurs clapped to his sides now and then. No man runneth so swift a pace, but sometimes wanteth exhortations, consolations, reprehensions, admonitions, threatenings, and such like encoragements. We have not yet attained unto perfection, so long as we live we must be Scholars in Christ's school, and as it were, proceed from step to step. Thus much briefly touching the general Observations: Now, let us come to the handling of the particular Doctrines.

[ Yea, Brother, let me obtain this fruit. ]

By this conclusion it may appear, that albeit Onesimus had robbed his Master, and run away with a great part of his substance, yet he had spent all (as it often falleth out with ill-gotten goods) and then being beaten with his own rod (as the prodigal son) and brought to necessity, tasted of the sweet fruit of the Ministry of the blessed Apostle. Hence it is, that he urgeth so earnestly, and presseth Philemon so exceedingly to remit the debt, & to forgive the hurt he had received by his naughty servant, as being no way able to satisfy him, nor by any means hereafter being likely to satisfy him. For if any ability had been in him, to make satisfaction, there had been no place for pardon and remission, nor for Paul's undertaking of the debt. If we by fraud and stealth, by injury and injustice, possess the goods of other men, we are commanded to make actual and real restitution. The word of God teacheth us directly, that such as detain the goods of other men, are unmeet for his worship, & unfit for his service. Again, such as with-hold them from the right owners, shall die in their sins, and not have pardon before restitution, when God hath enabled them thereunto. But if we do keep back from them their own, our repentance is not conscionable, but counterfeit. Heerby it appeareth, that Onesimus was not able to pay unto his Master such things as he had taken away, for otherwise it had been an unreasonable request to have a debt pardoned which might be restored. For that which any man doth unjustly detain, is none of his, but that persons from whom it is detained. So then, this being the poor servants condition, that he had left nothing of all that which he had taken away (as commonly goods evilly gotten, are evilly spent) the Apostle craveth pardon. From hence we learn, that we ought not to be eager and extreme in urging and exacting debts from the poor and needy, but rather be ready to remit & relieve, or at least to forbear what we may, and are enabled to do. Heerunto cometh the precept delivered in the law of Moses, Every creditor shall quit the love of his hand which he hath lent to his neighbor; he shall not ask it again of his neighbor, nor of his brother, for the year of the Lord's freedom is proclaimed. Where he teacheth, y ^t mercy should be shown to their brethren in necessity, that they ought not to be hasty in calling for the things that are due to thē, but rather to give farther day & respite. So afterward, If one of thy Brethren with thee be poor, within any of thy gates in the Land which the Lord thy God giveth thee: thou shalt not harden thine heart, nor shut thine hand from thy poor Brother. To these Commandments remembered unto us in the Law, let us join the practice of Nehemiah, in the time of a Public want and out-cry of the people, when they complained that they were constrained to take up Corn upon trust, to mortgage their Lands, their Houses, and their Vineyards, thorough extremity of the famine, to borrow Money for the Kings Tribute, which must be paid, and to sell their sons and daughters for Slaues, he said; Ought ye not to walk in the fear of our God, for the reproach of the Heathen our enemies? For even I, my Brethren, and my Servants do lend them Money and Corn: I pray you, let us leave off this burden, Restore (I pray you) wnto them this day their Lands, their Uineyards, their Olives, and their Houses, and remit the hundereth part of the Silver, of the Corn, of the Wine, and of the Oil that ye exact of them. Then they said; We will restore it, and will not require it of them, we will do as thou hast said. Where we see, the wonderful care that this Governor of the people had, to have the poor relieved, and to cause their case to be respected, and to move the Rich to be beneficial and bountiful unto them. So then, it is a clear point, that no man ought to be over-hasty in requiring such Debts as are due unto him from poor men, and such as are in great need.

If any will yet make a doubt and question of this Truth, let him diligently mark the Reasons whereupon it is grounded. First, it is a common Proverb, That where nothing can be had, the King looseth his right. We must therefore consider the extreme necessity wherein some men are, and the poor estate into which they are brought. Compassion and Love, are to be extended towards such as crave favor, and are willing, albeit not able to satisfy us, according to their desire, and our demand. This is the Reason which is pointed out unto us, in the parable propounded by our Savior, ann expressed by the Evangelist Saint Luke, in the 7. Chapter, and the 41. Verse. A certain Lender had two Debtors; the one ought five hundred pence, and the other fifty; and when they had nothing to pay, he forgave them both. The like appeareth in another Parable mentioned in Matthew, Chapter 18, 24. When the Servant was brought that ought to his Master ten thousand Talents, because he had nothing to pay, he had compassion, and loosed him, and forgave him that debt. Whereby we see, that the cause why his Lord had compassion upon him, was his inability and necessity, he was not able to pay.

Secondly, it is a means to bring a blessing from God, that is the giver, and from them to whom we give, and it is accepted for righteousness. If then, our doing good to others, bringeth profit to our selves, it is our duty to show to them our Compassion, in easing and mittigating such burdens as otherwise we might lay upon them. This is the reason that Moses maketh, Deut. 24, 12, 13. If it be a poor body, thou shalt not sleep with his pledge, but shalt restore him the pledge when the Sun goeth down, that he may sleep in his Raiment, and bless thee, and it shall be righteousness unto thee before the Lord thy God. This Reason is not superfluous, but very effectual, considering what Hand-fasts and Hold-fasts we are, and how everyone seeketh to provide for himself. We think, the whole earth will fail us; we Dream that whatsoever is lent, is lost; we fear that GOD will forget us, and forsake us. Hence it is, that Moses doth encourage us to Liberalitie, by these two Arguments; Namely, that the poor shall pray for us, and GOD will hear them, and accept of us.

Thirdly, the example of God is to be set before us: he forgiveth his poor Debtors that are not able to pay him. We are all deeply indebted to God, we are desperate debtors, we owe unto him more then ten thousand Talents, and have nothing to satisfy the least mite of that he may require and challenge of us. We are in an hard case, if God should deal roughly and rigorously with us. But when we cannot restore, he doth remit; & when we are not ably to pay, he offereth pardon. This reason is urged by Moses, Deut. 24, 17, 18. Thou shalt not pervert the right of the stranger, nor of the Fatherless, nor take a Widdowes Rayment to pledge: but remember that thou wast a servant in Egypt, and how the Lord thy God delivered thee thence. In which words, he moveth them to show mercy, because they had received mercy; they had received it of God, they must return it back again unto their Brethren. Thus Christ himself instructeth us by his own mouth, Be ye merciful, as your heavenly Father is merciful. We must therefore be followers of the bountifulness of God. So then, if we lay these things together, and consider with our selves either the persons of our brethren that are in necessity, or our own persons, that receive by it a Commodity, or the person of God that pardoneth our iniquity, we may easily gather the truth of this Doctrine, that it is our duty to show mercy toward our poor debtors that •… e not able to make satisfaction to us, as they desire, and we require.

Let us come to the Uses. First, this serveth to teach us, that men are not always to look to their own benefit and profit, but likewise to the profit of others. We see by experience, that many are such great Deuourers and Sea-gulphes, that they are never contented, but seek to swallow up all they can lay hold upon: These will remit nothing, release nothing, mitigate nothing. It is a worthy precept given by the Apostle, Look not every man on his own things, but every man also on the things of other men. This is a fruit of true faith, and a sign of true love, when we seek to do good one to another. It is a blessed and comfortable thing unto our own hearts, to be content to leave our own, to depart from our right, and to suffer loss and damage. We heard before, how Nehemiah remedied the oppression of the people, whereby he found as great comfort to himself, as he brought comfort to them, so that he prayed, Remember me, (O my God) in goodness, according to all that I have done to this people. If we feel the same affection in our selves, we shall find the benefit thereof in our hearts. On the other side, it shall fall out to be a matter of great grief and griping to out Consciences, to remember how hard-hearted and hand-fasted, we have been, even when the Calamity of the times and the necessity of our Brethren have cried out unto us for mercy.

We may see a great number that lie in wait and ambushment, as skouts and espials, nay as Thieves and Robbers for their prey, who suck the blood of thetr poor Brethren out of their veins, and draw the Marrowe out of their bones. What persons are to be relieved sooner then the poor? And what times and seasons are there to show mercy, better then of Dearth and Famine? Yet then do merciless men (as Horsse-Leaches) pull what they can from the poor, to enrich them-selves, albeit it be with the ruin of others. They are glad of such times, they are most welcome unto them, whereas (in very deed) they should then especially open their bowels and breasts to show Compassion to such as are in necessity. Their minds are only bent to enrich themselves, they praise it as a fair and fat year for them-selves, albeit it be a lean and lamentable year for all others. This is a most wretched desire: this argueth a small regard towards the poor, which have much ado to maintain them-selves, even when they are helped and succoured. We see how the prizes of all things increase of Meat, of Drink, of Bread, of Houses, of Lands, of Cattle, and other Commodities: but the earnings and wages of poor folks do not increase, but rather decrease, so that such as have been able to live and to maintain their families in reasonable sort, are now driven to beg, and go behind hand, and live by Alms. If in the general rising of all other things, if in the raising, or rather racking of Rents, if in the inhancing of the prizes of such wares as the rich men have to utter, the hire also of the Day-laborer were augmented and increased, it would be more easy for them to maintain an hard and poor life, and by the sweat of their labor to keep their Wife and Children. But this seemeth to be corrupt and unconscionable dealing against the Law of God, against civil Equity, and common Humanity, and to threaten the decay of many men's estates, that all commodities should alter to extraordinary prizes, and yet the poor have only his ordinary allowance for the day, and be made even a common Drudge or Packhorse, to bear the burdens of others upon his back. The Law of love requireth, that the more we see any man distressed, so much the more we ought to spare him, until he may recover his estate. If we see him willing to pay us, and grieved in himself that he cannot pay us, and use all good means to his utmost power to pay us, let us bear with him, and not show rigor toward him. If we should see a poor Cripple halting, and scars • able to draw his legs after him, and another, instead of reaching him a staff to stay him, or his hand to help him, would cut his sinews in sunder, or smite his Hamstrings, that he should be able to go no further, would not all men condemn him of cruelty and inhumanity? In like manner, when we behold our poor Brother in great necessity, having much ado to maintain himself, and sustain his life, if we thrust him down altogether, how dwelleth the love of God in us? Shall not his poverty cry unto him for vengeance? Let us therefore beware of adding affliction to such as are already in misery, and know, that the sparing of the poor, is an acceptable service & sacrifice unto God, wherewith he is exceedingly well pleased.

Secondly, this Doctrine serveth for reproof. First, against wretched Usurers, and extreme Creditors, that will neither spare nor forbear their poor Debtors any time, albeit their necessity be never so great, albeit their loss be never so inevitable, albeit their desire be never so earnest to make them satisfaction, yet they will extort and exact the utmost farthing, to the utter ruin of them, and of all that belong unto them. To these men the Apostle James saith, There shall be condemnation merciless, to him that showeth not mercy, and mercy rejoiceth against condemnation. For in the last day, when they shall stand at the judgment seat of Christ, they shall find him as rigorous to them, as they show themselves hard-hearted toward others. The rich man in the Gospel, that suffered Lazarus to lie at his gate, without relief and compassion, would have given an whole world (if he had had it) for one drop of water to cool his tongue that was tormented in that flame: but when he most of all wanted comfort, it was denied unto him. The servant in the Parable, that would not refrain his anger, nor forbear his fellow that fell down at his feet, and craved respite, but went and cast him into prison, till he should pay the debt, hath the same measure measured unto him again, for his Lord did call him unto him, and said unto him; O evil Servant, I forgave thee all that debt, because thou prayedst me, oughtest not thou also to have had pity on thy fellow-servant, as I had pity on thee? So his Lord was wroth, and delivered him to the Tormenters, till he should pay all that was due to him. It is laid to the charge of the Jews, that notwithstanding their outward profession and show of Religion, they were indeed irreligious and void of true piety, in that they refused to show mercy toward the poor. For the Prophet Isaiah, Chapt. 58, 3. or rather the Lord by the Prophet, saith; They will draw near unto God, saying; Wherefore have we Fasted, and thou seest it not? We have punished our selves, and thou regardest it not? Behold, in the day of your fast you will seek your will, and require all your debts.

Where the Prophet reproveth the hypocrisy of this people that gloried in the observation of the Ceremonies, and yet they shown no pity to their Neighbors, but delighted rather to fleese and flawe them to the uttermost. Is is wisely said of Solomon. Prov. 22. He that oppresseth the poor to increase himself, and giveth unto the Rich, shall surely come to poverty. Seeing therefore we ought not to pull out the throats, or grind the faces, or grieve the hearts of the poor that are not able to pay us, but to show all mildness and moderation toward them; it condemneth their practice that are hot and hasty in pursuing their right, and in persecuting such as bear honest minds to pay every man his own.

Hence it is, that the Prophet pronounceth him happy and blessed, that considereth wisely, and thinketh charitably of such as are in poverty and distress; abilite, they want power to help them, albeit to relieve them, means to direct them, and counsel to comfort them; Blessed is he that judgeth wisely of the poor, the Lord shall deliver him in the time of trouble: the Lord will keep him and preserve him alive, he shall be blessed upon the Earth, &c. the Lord will strengthen him upon the Bed of sorrow, thou hast turned all his Bed in his sickness. Secondly, this Doctrine is against those, that count themselves clear and beyond all all reproof, if they keep the Letter of the Positiue Law, being notwithstanding therein cruel, unjust, and unmerciful. Extreame Law, is extreme wrong, and great cruelty: for even the laws themselves require to be mitigated with equity, and tempered with reason; and seasoned with conscience. It is not enough for us to say; I do but Justice; I do him no wrong; I seek but mine own. This cannot excuse our extreme courses, nor make our wicked words and works warrantable. The times and occasions may be such, as may make the seeking of our own to be theft; yea, Murder; when it taketh away the Bread of the poor which is their living.

We see, how the Prophet maketh it unlawful for all persons at all times, to require all their debts of all sorts of men. We see, that the Servant in the Gospel is punished for requiring all his own: he cast his Fellow-servant into Prison by a warrant of Law, and a strict course of Justice; he exacted no more then was due unto him; he required not two hundred pence, when an hundred only would have discharged the debt; yet himself was therefore thrown into utter darkness, where shall be weeping and gnashing of teeth. For the times may be so hard, our Brethren may be so poor, and we may be so wealthy, that we ought to be content to depart from our right, and to yield to the necessity of such as are in want, and to say with the Prophet; Is this a time to take Money, and to receive Garments, and Olives, and Vineyards, and Sheep, and Oxen, and Men-Servants, and Maid-Servants? The creditor could say thus much for himself, & lay this for his defense, that came to take away the Children of the poor Widow to make them his Bond-men; He required but his own. The Apostle condemning the contentions that were among the Corinthians in Law-matters, saith; Why rather suffer ye not wrong? Why rather sustain ye not harm? Nay, ye yourselves do wrong and do harm, and that to your Brethren. Wherefore, when we see men's poverty so extreme, that they have need to have all forgiven unto them, we must be content, not by constraint, but willingly to loose sometimes the principal. It is a silly shift to say, I do nothing but that which Law warranteth me: for we must also be able to say; I have done nothing but that which a good conscience hath warrented me; which equity hath warranted me; which love hath warranted me; and (that which is more then all the rest) I have done nothing, but that which the profession of the Gospel of Christ hath warranted me. If we can say this truly, we have comfort in God, and peace in our own hearts. This is it which the Apostle speaketh touching himself, and his own practice; We have not used this power, but suffer all things, that we should not hinder the Gospel of Christ. We must diligently consider our calling, and labor to bring forth the fruits of the Gospel, that the name of God be not evil spoken off.

Thirdly, albeit we ought not to be rough or rash in exacting our own, but to deal mercifully, and to bear patiently with the poor: yet this must not give men liberty, to gather other men's goods into their hands, and then to defraud them as much as they can. There be some, that under a color of Religion, will cozen and deceive, creeping into men's bosoms, borrowing and getting from them what they can, with a corrupt mind and a guileful conscience, and spending it in idleness, in ryotousnesse, in drunkenness, & such like lewdness. These are they, that when they are demanded to pay their due, will be ready to curse their Creditours, and to keep from them their goods with a strong hand, and then upbraid them with covetousness, with miserableness, with extortion, with oppression. Yea, some are so unthankful, so proud, and so wicked, that they receive the favors of men, and their friendship toward them, as matters of duty; insomuch that some will say; what have these Rich men done unto me, but they were bound to do that and more also? And what is this in comparison of that, which by the Commandment of God they owe unto me? Thus, while these men ask relief, they think they require nothing but their own, and that others are much indebted and greatly beholden unto them, that they will take an alms at their hands. Others (who yet are more proud and profane) do shamefully abuse, not only the liberality of the rich, but the very word of God it self, framing it to serve their own turn, and wresting it to please their own humors, pretending that they Ought to lend, looking for nothing again. Thus they bend their Scriptures which way they list, not knowing what they say, nor understanding the purpose of Christ. For first, to speak properly when we look for nothing again; we do not lend, but give. When a Man lendeth, he may look for his own; whereas he that giveth, doth it freely.

Again, the purpose of our Savior is to be considered, who in that place moveth us to do good one to another, with a single eye, and with a simple heart; not to love, because we would be loved; nor to do pleasure, because we would receive the like; but to love even our enemies, of whom we have no kindness again. For in the words going before, he saith; If ye love them which love you, what thank shall ye have? For even the Sinners love those that love them, &c. And if ye lend to them of whom ye hope to receive, what thank shall ye have? For even the Sinners lend to Sinners, to receive the like. Then afterward followeth the former sentence which these men allege; Love ye your Enemies and do good, and lend, looking for nothing again; that is, for no such pleasure at their hands, do not lend to them at one time, to the end that they may lend to you another time: for this were to respect more our own commodity, then their necessity; and the love of our selves, more then the love we bear to our Brethren. It standeth not with the rule of Charity, to give away part of our goods with this condition, that he pleasure us in the like with that which he hath. For these give or lend nothing, but to those of whom they hope to receive the like; and therefore obey not the counsel of Christ, that would have those called and invited to our Tables, which cannot bid us again, nor give us any recompense. So then, we must show our selves willing to make the poor partakers of that we have, although they be not able to do the like for us. This is it which our Savior meaneth By lending, and looking for nothing again: And thus much touching the natural Interpretation of that place, which these men abuse and pervert, as they do also other Scriptures. But to leave them, and to return to the former matter; It is a pernicious kind of Theft, in former days scarce heard off, or at the least not so commonly practiced, that men regard not how great sums, or what value of other men's good they get into their hands. If a man be holpen in his need, and he forget it; if he do not ackno •… ledge it; if he do not pray to God to requite and recompense it, when himself hath no means to do it, he abuseth the liberality shown toward him, and is no better then a Thief. But to gather the wealth of others to our selves, and to borrow Money, or take up Wares of credit, as far as they can be trusted; of one, an hundred pound; of another, fifty; of one more, and of another less; never purposing to repay, but as soon as they have laid held on it, to break up, is a more monstrous kind of robbery then the former. For then a report is noised abroad that they are Banckrupt, and by and by an agreement must be sought with their Creditors, to satisfy them forsooth with the third, with the sixth, with the tenth part: they purposing afterward to live upon their stolen goods and the labors of other men; whereby oftentimes it falleth out, that many godly and honest dealing men are utterly undone, and their poor Wives and Children brought to great poverty. It is made a property of the wicked by the Prophet, to make care to borrow, but to take no care to restore. Psal. 73. The wicked borroweth and payeth not again, but the righteous is merciful and giveth. It testifies the wonderful care that was among the Servants of God to make restitution, in that when the Iron where-with one was felling of a Tree fell into the Water, he cried out and said; Alas Master it was but borrowed.

Whereby it appeareth, he was more troubled for the lack and loss of it, then if it had been his own. It is likewise to be considered of us, which the Apostle Paul teacheth. Rom. 13. Owe nothing to any Man, but to love one another: for he that loveth another, hath fulfilled the Law. Wherefore it standeth us upon, to restore the things we have borrowed, and to pay those to whom we are indebted; albeit, it be with the sale of the necessary things we have. The Widow of the Sons of the Prophets, at the commandment of Elisha, selleth the Oil that God sent her to pay her Creditor: as we see 2. King. 4. for the Prophet said unto her; Go and sell the Oil, and pay them that thou art in debt unto, and live thou and thy Children upon the rest. Where we see, God would not have the Creditor defrauded, but rather then the debt should be vnpaide, the Lord himself would pay it: and the Prophet did not give her counsel to rail and rage against the Creditor; to call him a Miser and covetous Cormorant, or to live in excess and abundance, without care to satisfy that debt which might be demanded: but charged her first of all to pay the whole, and if any were left, she and her Children should feed upon the rest. But some man may say, what if we be not able? What if we have nothing wherewith to pay? What are we then to do, or what course are we to take? I answer, God accepteth of a ready and willing mind, where there is no farther strength or better ability. Offer thy labor and service; show thy repentance and remorse of conscience; testify the truth of them by thy sorrow and tears, and if ever God make thee able, thou must do it actually.

It may be further objected, though a man be able to restore, how if in doing it, he shall utterly shame himself and his profession? If this of necessity must follow, make choice of some faithful Friende that may perform this duty for thee, and conceal thy Name. Secondly, it is better to seek the praise of God, then the praise of men. Thirdly, honor, and praise, and peace, are promised to all that be truly converted: and the reward of sin not repented off, is shame, and reproach, and contempt, both Temporal & Eternal; according to the Testimony of the Apostle, What fruit had ye then in those things, whereof ye are now ashamed? For the end of those things is death: but now being freed from sin, and made Servants unto God, ye have your fruit in holiness, and the end everlasting life. But if it be farther asked, How if the parties be dead, or what if I know not the special persons whose goods I possess? I answer, restore them to their Heirs; if they have none, or thou know none, yet keep them not with thee, they will kindle a fire in thy Family, that shalt wast all thy wealth and store, till nothing be left. In this case make the poor their Heirs, deal as Zacchaeus, Luke 19. Be merciful toward them.

Lastly, the question may be demanded, whether the Son be bound to restore the goods, which the Father hath gotten by oppression? I answer briefly, whatsoever the Son knoweth to be evilly gotten, cannot be justly kept from the lawful and just owners thereof. Ezek. 18, 14, 15. &c. Prov. 28, 8. If the Son follow the abominations of his Father, and walk in them, or approve of them, he maketh himself guilty of the same offenses also.

Lastly, seeing it is our bounden duty to forbear, and sometimes to forgive such as are poor and not able to pay: we may gather from hence, for the strengthening and confirmation of our Faith, that much more will God with patience forbear, and in mercy forgive us our debts and trespasses. He teacheth us to ask forgiveness at his hands, Being assured of it if we forgive. He chargeth us to forgive, Not only seven times, but seventy times seven times. He instructeth us, That if our Brother sin against us seventy times in a day, and seventy times in a day turn again to us, saying; It repenteth me, we must forgive him. We have not one drop of that infinite mercy that is in God, whose compassion is higher then the Heavens, and greater then the love of Parents toward their Children. He that commandeth mercy to others, will not be unmerciful himself: and he that forbids cruelty to others, will remember to be merciful himself. It is the greatest dishonor done unto God that can be, to doubt of his favor, and to call his loving kindness into question. We must build upon his promises as upon a stable and steadfast foundation that shall never be removed. Heaven and earth shall pass away, But his word shall not pass away. We have the word and Oath of God, as two unchangeable Witnesses, so that it is impossible that he should lie, or we be deceived. We have the Sacraments of God as two Authenticke Seals, to ratify his promises, and to make them most sure unto us. We have the earnest penny as a certain pawn left unto us, And the spirit of adoption testifying with our Spirits, that we are the Sons of God. We have the grace of Sanctification written in our hearts, whereby we are dead to sin, and crucified unto the world.

Wherefore, seeing we have so many ways to warrant his gracious goodness unto us; why do we yet stand in doubt? and wherefore are our minds wavering in his mercies, As a Waue of the Sea tossed by the violence of the Winds? Let us enter into our own hearts, and consider our own dealings toward our Brethren. If we find our selves ready to forgive, and inclined to remit the injuries done unto us, and willing to release, or at least to forbear the debts, that we may worthily challenge of many our poor and needy brethren: we may from this compassion toward them, gather an undoubted persuasion (as a necessary conclusion) to our selves, that his mercy should be extended in great measure toward us, & that he will never forget his wonderful compassion, knowing that whomsoever he loveth, undoubtedly he loveth unto the end. He is never weary of well-doing, his gifts are without repentance. He is not as man, that he should lie; nor as the Son of Man that he should change, With whom is no variableness, nor shadow of turning. We are variable and unconstant, but he is always the same, and will make good the words that are gone out of his own mouth.

[ Let me obtain this pleasure in the Lord, &c. ]

The Apostle in these words doth testify, that these things which he requested of Philemon were in the Lord; that is, agreeable to the will of God. He doth not crave them to please himself, or to pleasure Onesimus only, but he asketh them, because he knoweth that the obtaining of the same will be acceptable to God. Here then he showeth what ought to be the end that we propound to our selves, in making suites and requests to others; we must consider, not so much what may content us, as what God commandeth and alloweth. From hence we learn, that whatsoever we do move, desire, provoke, and persuade others to do, must be in the Lord; that is, warrantable, and conscionable, standing with the will of God and a good conscience. This is it which the Apostle handleth. Phil. 4. Whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are worthy love, whatsoever things are of good report; if there be any virtue, or if there be any praise, think on these things. And afterward in the same Chapter, commending them for a work of mercy; he showeth, That it was an odour that smelleth sweet, a Sacrifice acceptable and pleasing to God. Likewise Ester 4. 14. When Mordecai would persuade Ester to adventure her credit and life in the behalf of the Church, which was sold to the mercy of the Sword, and to the tyranny of the Enemies; he showeth the equity and lawfulness of it, though it were dangerous for her, and threatened death unto her; Who knoweth whether thou art come to the Kingdom for such a time? As if he should say; Thou owest this duty to God and service to his Church, being advanced to the Kingdom for this end and purpose, and therefore it is well-pleasing in his sight. Thus doth Nehemiah exhort the Rich and the Rulers among the peoole, to restore the Lands, the Vine-yards, the Olives, the Houses, together, with the hundred part of the Silver, and of the Corn, and of the Wine, and of the Oil that they exacted of them; showing, that in so doing, They should walk in the fear of God, and redeem themselves from the reproach of the Heathen. Thus the Apostle persuadeth the Thessalonians to sanctification, Because it is the will and pleasure of God, who hath not called us to uncleanness, but unto holiness. By all these consents, as by most strong Evidences and firm Witnesses it appeareth, that we ought to have the warrant of God's word and approved will, to allow whatsoever we require or provoke others to do.

This will be made very plain and manifest by sundry reasons. First of all, true love will require only such things as are honest. Such as proceed further, and make their own will the rule and line to square out other men's actions with all, do want true love, and are not indeed true Frrendes. The Apostle describing the Fruits and effects of love, saith; It rejoiceth not in Iniquity, but rejoiceth in the truth. It is a good & sound note of a right friend, to request such things only as are just and seemly. The very Heathen by the light of nature could see thus far, and teach how far we are bound to pleasure and profit our friends.

Secondly, such requests as are lawful and laudable, do give warrant in craving, boldness in asking, and comfort in obtaining. Such requests shall never make us ashamed to move them, nor cause us to take the repulse or denial when we have moved them. We see this in the example of Mordecai, when he craved of Ester to make intercession for her people, she looked more into her own danger, then into the Churches deliverance; and respected more her own person, then their safety: notwithstanding, he knowing his request to be honest and lawful, would not give over, but continued his suit; though he were delayed, yet he was not daunted; though he were denied, yet he was not discouraged; but went forward boldly, until he received a gracious answer. The like we see in the Woman of Canaan, who came to Christ for her Daughter, that Was miserably vexed with a Devil; albeit, she received a three-fold repulse, or a three-fold delay; yet such was her Faith, that she would take no denial, but did stride over all things that might seem to hinder her, and never would cease until she had obtained her request. Whereby we see, that her honest request was granted, and she went not away empty.

Thirdly, such motions receive a blessing from God. If we crave and desire nothing at the hands of others but that which is right, our persuasions shall be accepted of God, who hath the hearts of all men in his own power, to change and alter as it pleaseth him. When Ester asked of the King to have her life given her, at her petition, and her people at her request; she had it granted, and more also then she asked. On the other side, unlawful and ungodly suits, do oftentimes turn to the confusion of such as obtain them; albeit they may flourish for a time, yet in the end they are snared with the words of their own mouth. We see this in the example of Haman, who after he was exalted in honor next unto the King, he craved of the King very earnestly, That all the Jews should be slain and put to death in one day: this he obtained, and prevailed in his suit, but he never lived to put it in execution, but was hanged on the tree which he had provided and prepared for Mordecai. Wherefore, seeing it is a chief and principal rule in friendship, to request and require only honest things; seeing such requests (though they be great) give comfort and assurance of obtaining, and seeing they receive a blessing at the hands of God: it followeth, that whatsoever we provoke or procure men to do, must have a fair warrant, and be agreeable to the will of God.

The uses of this doctrine are not to be omitted. First, we learn from hence other truths for the strengthening of our Faith. So long as any of our Brethren ask that which is good, & crave of us to give our consent to that which is lawful, we ought to have our ears and our hearts opened to hearken unto them. No request among ten thousand is more reasonable, then when the word of exhortation is offered unto us, and we are moved to repent, and bring forth the fruits of amendment of life. So long as we follow our own lusts, and delight in the profaneness of our corrupt hearts, we walk in darkness, and in the shadow of death, and run the way that leadeth to destruction. If then any come unto us, and persuade us to turn unto God, and to forsake our former ways: who are better, or greater, or surer Friends unto us then these? For who can wish us greater good, or procure us greater benefit, then to seek to save our souls, and to make us inheritors of God's Kingdom? We ought therefore to make much of them, and not send them away from us weeping. These seek not themselves, but us; they aim not at their own profit, but ours; it is our duty one to another, to exhort one another, while it is called To day. Are they charged and commanded to have mouths to speak unto us, and ought not we to have ears to hear them, and hearts to obey them? On the other side, it is necessary to deny whatsoever is unjust, and dishonest, and unreasonable, whatsoever we are required, and by whomsoever we are importuned. For as it is a commendable virtue not to deny, or delay a Christian request put up unto us: so is it as praise-worthy, to refuse to hearken and yield to any unlawful and wicked desire. What though we be dear friends, or great acquaintance, or near Brethren? What though we have a mutual communion of good things among us? Should we therefore abuse this conjunction that we have one with another? It is accounted by the Heathen Philosophers, as the first Law to be observed in friendship, that we neither request things shameful and dishonest, neither do them when we are requested. It is an absurd thing to imagine, that they which refuse to gratify us in ungodly things, and to follow our corrupt minds, and to be ready at our pleasure, to call light, darkness, and darkness, light; good evil, and evil good; should be said to part friendship, and to transgress the limits of peace and concord. For it is a base and blind excuse, and a weak pretence, not to be allowed; for a man, when he hath done evil, to confess he did it for his friends cause, or at his friends request. There is no man so closely tied unto any, that for their sakes he should submit himself to that which is evil, and so make himself partaker of their sins. There is little difference between him that committeth evil, and another that yieldeth to the committing of it. Let us therefore know, that God requireth of us this duty, to take diligent heed that we give no consent to evil, nor incline our hearts to obey those that would provoke us unto it. They are Instruments of the Devil, that would draw us to iniquity, and pull upon our own heads, the heavy wrath and displeasure of God: so that we ought as much to abhor them, and to fly from them, as if we heard the Devil himself speak unto us, and therefore to say unto them; Come behind me Satan, or avoid Satan, thou art an offense unto me.

We have a worthy example of this in Joseph, when his Masters Wife cast her eyes upon him and said; Lye with me, he hearkened not unto her, but denied her request, and refused to be in her company; Behold (saith he) my Master knoweth not what he hath in the House with me, and hath committed all he hath to mine hand: there is no Man greater in this House then I: neither hath he kept anything from me, but only thee, because thou art his Wife: how then can I do this great wickedness, and so sin against GOD. A Carnal Man, that is nothing else but a Lump of Nature, and a Mass of Flesh, and an heap of corruption, would marvel much at the great simplicity of Joseph in this place, and think he dealt like an unwise man, who by obeying his Mistress, might have gotten great honor, purchased much favor, and rid himself from much trouble, which afterward he fell into; as well through the false accusation and information of his Mistress, as also through the rashness and hastiness of his Master. Yea, Joseph himself, if he had looked no farther then to the beholding of glory and prosperity, might have reasoned thus with himself; What shall I do in this case? I am in great trouble on every side. If I do not consent unto her, I shall be falsely accused, evilly entreated, hardly imprisoned, and cruelly handled; I shall live in all woe and misery all the days of my life: were I not therefore better to hearken unto her voice, and thereby avoid all these troubles that hang over mine head: whereas on the other side, I am likely by her means, to come to honor and preferment, and to be in greater credit in my Masters House? He doth not thus consent with Flesh and blood, neither consent to her filthy lust; to the dishour of God; to the injury of his Master; to the blot of his own name; and the wounding of his own conscience: but standeth at denyance and defiance with her, notwithstanding her great flattery and daily importunity. Thus ought it to be with everyone of us, though it be our Master, our Governor, our Parents, our Friends, we must not yield to them in evil; we must not grant any wicked requests that may bring us out of favor with God, and procure his just judgments to come upon us. It were better for us to be out of favor with Men, then out of favor with God: and to fall into their hands, then to sin in the sight of the Lord. It were better to endure a little reproach for a small season for well-doing, then to undergo the wrath of God forever, for evil-doing.

The Mother of Zebedee Children came with her Sons to Christ, worshipping him, and desiring a certain thing of him; to wit, that her two Sons might sit; the one at his right hand, and the other at his left hand in his Kingdom: he denied them, and said; Ye know not what ye ask: are ye able to drink of the Cup that I shall drink off, and be baptized with the Baptism that I shall be baptized with all? The like we see in Peter and John, when they were commanded in no wise to speak or teach in the Name of Jesus, they answered unto them; Whether it be right in the sight of GOD to obey you rather then God, judge you? This is duly to be considered, and carefully to be practiced of us. Let us not be carried away with the enticements and suggestions of others, knowing that if we follow their direction and counsel in evil, we shall incur the same punishment with them.

Secondly, this serveth to reprove and condemn their folly, that in making suites and requests, never consider what they ought to ask, and what another may grant unto them; but respect their own lusts; anger, malice, revenge, honor, and advantage. What did the Wife of Potipher respect in her raging and burning lust? Did she respect the Covenant of GOD, or the credit of her Husband, or her own honor or honesty? No, uncleanness had possessed her heart; Lust carried her eye; Impudencie ruled her tongue; and all partes of Soul and Body were out of order. The Mother of Solomon requested (as she thought) a small request of him, that Abishag the Shunamite, might be given to Adonijah his Brother to Wife: and the King promised not to say her nay: but when he heard it, he revoked his promise, denied his Mother, and executed Adonijah, as one that aspired to the Kingdom. Wherefore, she was not well advised what she asked.

The like we might say of Herodias & her daughter. For when Herod's Birthday was come and kept, the dancing Minion pleased the eyes of a light & lascivious King, so that he promised with an Oath, That he would give her whatsoever she should ask: and she being before instructed of her Mother, said; Give me here John Baptists head in a Platter. The mark that these lascivious Women sought after in this request, was the murthering and making away of John, which also followed the giving of this counsel, and the asking of this request. It is an evil thing, to make any evil motion; yea, albeit no evil follow after it, and albeit no consent be given unto it. It was evil in Satan the Tempter, to tempt our Savior in the Wildernsse; albeit he found nothing in him, and could fasten no infidelity, no presumption, no sin upon him. So is it in his Instruments, although they cannot prevail to seduce any unto sin, and draw them to offend God; yet they have wicked hearts and intents, in laying snares and baits to entrap others. We see this in Joseph's unchaste Mistress, albeit she could not draw away his heart from the fear of God, nor weaken the Faith he had in him, yet her sin was not the less, nor her purpose any whit the better. We see this likewise in the suit that Haman propounded and obtained; If it please the King, let it be written that the Jews may be destroyed. Now albeit the Church was delivered, yet his malice was insatiable, and in the ende turned to his own destruction. This ought to terrify all graceless Suppliants, that make no choice or conscience what they demand: for when they are not careful to desire such things as are warrantable and consonant to the will and heavenly pleasure of God, their own requests do many times in the just judgment of God, turn to their own confusion. Wherefore it standeth all men upon, to look with a single eye into the cause which they mind, before they seek it, and sue for it; that it be just, reasonable, conscionable and honest: against such, as never have in themselves such consideration, but so they may speed in their purpose, they regard not what they desire. This is a point worthy to be marked of all, especially of those that depend upon others to be advanced and preferred. It is a grievous sin to abuse the favor and authority of others, to bring their bad and lewd purposes to pass. It is the manner of many men that are in credit with great persons, to be bold to solicit any of them without difference or due regard of equity; not considering the lawfulness or unlawfulness of the thing; the making or marring of others; the doing of good unto them, or the utter undoing of them. Hence it is, that John the Baptist exhorteth the Soldiers that came unto him to be instructed; Do violence to no Man, neither accuse any falselie, and be content with your wages. We must therefore take heed what we ask, & into what inconveniences we draw and drive others into. Our requests must be seasoned with the fear of God.

Lastly, we learn, that no man hath an absolute power and authority over others, but limited and restrained within certain bounds. Paul had the highest office of Apostleship committed unto him, yet he could not require and command what we list, he could go no further then the will of the Lord, which is declared and doubled in this place. Albeit God have lifted up our heads above others, and made us Rulers to command, yet we cannot command what we list. The Master must remember, That he also hath a Master in heaven. The Father must consider that he also hath a Father which is in Heaven. Such as are inferiors, are not bound to yield an absolute obedience in all things, but they are tied to obey their Superiors, so far as they do not disobey the Superior power, which is above all power in Heaven and earth. Whatsoever they are commanded to do, can bind the conscience no farther then standeth with the pleasure of God. It is not enough for them to say; I was moved to it by others; I was commanded to do it; it lay not in my power to prevent it or resist it; I am under the jurisdiction of others, and am tied to obey. This will not go for currant payment, but beareth a counterfeit stamp; it is like the Fig-leaves of Adam where-with he covered himself, which served his turn well enough, until God came to examine him, and to enter into judgment with him. So these weak excuses, seem wise reasons to justify our wicked obedience, until they come to be searched and sifted by the light of God's word. For this cause the Apostle teaching subjection to Parents, saith; Children, obey your Parents in the Lord, for this is right. Whereby we learn, how to understand that precept which seemeth to exact a general or universal obedience, Coloss. 3. Children, obey your Parents in all things; namely, that it must be in good and lawful things.

In like manner, as the obedience of Inferiors is instinted and restrained, not left at random and at liberty; so the jurisdiction of such as are in Superior places, is not so great, as to tyrannize over men's consciences, to require what they please, and to command what seemeth good in their own eyes; but it must know the bounds that God hath appointed, and not exceed the same. This made the Apostle say to the Church of the Corinthians, Be ye followers of me, as I am of Christ. He chargeth them to go no farther with him, then they saw him to walk with Christ; and therefore in another place he showeth, That if any Man or any Angel from Heaven should Preach otherwise then they had received, he must be holden accursed.

This serveth to reprove all such as bind their Inferiors to do whatsoever they command. This is to set up our selves instead of GOD. Absolute obedience in all things without restraint is due to none, but unto him that hath an absolute power and command over all Creatures. His authority is infinite, and receiveth no limitation. As for the Sons of men, how great soever their power be; yet it is finite, and it urgeth us no farther, then they have warrant to command us.

Wherefore, they are greatly deceived, and take too much upon them, that think themselves abused, their places contemned, and their authority diminished, when they are not in all things obeyed. Nay, they themselves do not sufficiently know themselves, nor their high callings, that look for more then is due unto them, and require of their Inferiors, so much as they with a good conscience cannot perform. These are they that say; Do they not owe us a duty? Are they not under us? Have not we power over them? May not we command subjection and obedience unto us? True it is, all reverence and obedience is due unto them in the Lord; but if they will have subjection against the Lord, and against his will, they forget their places, they take too much upon them, and they usurp a Dominion that was never committed and communicated unto them. Let all that are in authority, beware of this pride of heart, and advancing thenselves above that which ought to be in them.

This we see to have been in Saul, as he persecuted David from place to place, so he commanded the Sergeants that stood about him, To turn and slay the Priests of the Lord; as if they were bound to do it at his desire. The like appeareth in Absalom, when he would satisfy his own malice, and revenge the dishonor done to his Sister Tamar, he commanded his servants, saying; Mark now when Amnons heart is merry with Wine, and when I say unto you; Smite Amnon; kill him, fear not, for have not I commanded you? Be bold therefore, and play the Men. He doth not go about to persuade their consciences of the lawfulness of the fact, but he is blind himself, and seeketh to blind the eyes of other; he is carried away with malice, and filleth the hands of others with blood. Thus are the wicked possessed with pride, and presume in the height of their iniquity, that all their ungodly commandments whatsoever, are to be obeyed. But as they are reproved that execute whatsoever they are required to do; so are they reprehended, that will require everything that they list, to glut their own anger and malice. They that do command, and such as are commanded, are both culpable of judgment. Saul, in commanding to slay the Priests of the Lord, was an horrible Murderer; so was also Doeg, the Executioner of it.

Absalom charging his Servants to kill his Brother, was a detestible Parricide; so also the Servants had their hands defiled with blood that obeyed his commandment. Let us therefore all of us remember the rule of the Apostle. 2 Cor. 13. 8. We cannot do anything against the truth, but for the truth: So let all Superiors say; We can command nothing against the Lord, but for the Lord. And let all Inferiors say; we cannot obey against the Lord, but in the Lord; and whether it be better to obey God or Man, judge you. We must all consider, before we require obedience, what it is that we would have done, that we may have warrant to exact it; and others comfort to execute it.

[ Refresh my Bowels in the Lord. ]

This is another variable phrase, whereby the Apostle requireth, that Onesimus be received again into his Masters service. This earnestness for him argueth, both that the Man before his calling was most wicked; but now after his conversion, was turned to be most godly and religious: besides, that his Masters heart was wonderfullie estranged from him. So then, we are herein to consider two things: first, that unless he had greatly wronged his Master, and done him injury in some heinous manner, the Apostle would not have been so vehement, nor have doubled his request for him.

Secondly, unless he had been thoroughly assured and persuaded of his unfeigned repentance, doubtless he would never have pleaded his cause with such effectual Reasons, earnest asseverations, and often repetitions. Now, in these words of comforting and refreshing his Bowels, he witnesseth; that he should receive exceeding great joy, if Philemon would release Onesimus, and receive him into his love and favor again, as he desired of him.

We learn from hence, that it is a special duty required of us, to rejoice at the good and benefit of our Brethren, both in Temporal and Eternal blessings. When we see any good befall them in matters concerning this life, or the life to come, it belongeth unto us greatly to rejoice, and inwardly be comforted. The practice hereof we may behold in Jethro, when Moses told him all that the Lord had done unto Pharaoh and to the Egyptians for Israel's sake, and all the travail that had come unto them by the way, and how the Lord delivered them; Jethro rejoiced at all the goodness which the Lord had shown to Israel, and because he had delivered them out of the hand of the Egyptians. The like appeareth in the Virgin Marie, Luke 1. 39. She arose in those days and went into the Hill Country with hast, to a City of Judah, she entered into the House of Zechariah, and saluted Elizabeth. They had both tasted of God's great mercy, and had experience of his mighty power: Elizabeth conceived in her old age: Marie conceived being a Virgin, and One of them rejoiced with the other, in a mutual feeling; not only of the goodness of GOD toward themselves, but of his loving kindness toward each other. The same we see afterward, When Elizabeth's time was fulfilled that she should be delivered, she brought forth a Son: and her Neighbors and Cozins heard tell how the Lord had shown his great mercy upon her, and they rejoiced with her. The same affection did the Angel fore-show to Zacharias to be at his birth; as appeareth in the former part of the same Chapter, Luke 1. 14. Thou shalt have joy and gladness, and many shall rejoice at his Birth. The Apostle John testifieth, that He rejoiced greatly, when he found the Children of the elect Lady walking in the truth. So the Apostle Paul writing unto the Thessalonians, one of the most excellent Churches that ever was planted, calleth them His Joy, his Crown, his Glory. By all these examples we may see, that men ought greatly to rejoice and be glad when they behold any good to befall their Brethren.

The Reasons are very plain. For first, we ought to be of like affection one toward another, as members of the same body. If we do draw nourishment from Christ our head, we must yield mutual help one to another. Thus the case standeth in the Members of our natural bodies: and this we are put in mind of, Rom. 12. 16. Be of like affection one toward another, be not high minded, &c. We have many members in one Body, and all Members have not one office: so we being many, are one body in Christ, and everyone, one another's Members. Seeing then, we are so neerelie coupled together, our joy ought not to be private to our own selves, but mutual.

Secondly, true love worketh hearty joy for the good of him whom we love. Where there is no true love, there can be no joy, but envy at the good estate of another. Every good and godly thing that we see upon them, will be judged to be too much; and every cross that we see upon them, will be judged to be too little. But if we do indeed love them, and have our hearts joined unto them, we will rejoice and be glad in their good, as in our own. This is it which the Apostle Paul speaketh, as we have shown you before, 1. Corinth. 13. 6. Love rejoiceth not in Iniquity, but rejoiceth in the truth. So then, forasmuch as we are members one of another, and that wheresoever and in whomsoever true love is to be found, there will also follow a rejoicing in the good things that befall unto him whom we love: we may well conclude, that when we see God any way good and gracious to our Brethren, whether it be in matters of this life, or in things belonging to the life to come, we ought to rejoice and to be glad thereat.

Let us now proceed and pass to the Uses, and so apply this to our selves. First of all, seeing we are to rejoice at the good of our Brethren, as at our own good; it is our duty to be sad and sorrowful at the hurt and loss that cometh unto them. This is that use which the Apostle deducteth from the contrary, Rom. 12. Rejoice with them that rejoice, and weep with them that weep. This serveth to reprove such as are dull and senseless, that they cannot rejoice at any grace or blessing bestowed upon their Brethren, they are not affected at it, they care not for it, they delight not in it, they are not comforted by it. This deadness of Spirit turneth us into the Nature of Beasts; nay, maketh us worse then brute Beasts, who are not wholly without natural affections. It is made a note of a ve •… wicked and ungodly Man, To be without natural affection, and to be merciless. The Apostle chargeth us, To be affectioned to love one another with brotherly love. If a Man should be smitten and wounded, have Pinnes or Bodkins thrust into him, and yet never stir, or move, or wag at it, all men would conclude he were past feeling, and without life, and approaching to death. So is it with us, if we can behold the miseries of our Brethren, and never be touched at it, nor troubled with it, we are as dead men, and as rotten members. Secondly, if it make against them that are as stocks and stones, and are never a whit moved or cheered at the prosperous estate of their Christian Brethren; then they are much more to be reprehended, that rejoice at the ruin and downfall of others, reproaching them, insulting upon them, laughing them to scorn. These men have no spark of true humanity, but are destitute of all Charity, which ought to abound in us toward those that are in misery.

These are far from being grieved at other men's troubles, that after a sort feed upon them, and make a sport at them. If we were in trouble, and any should thus deal with us, that is; not pity us, but make a pastime of us; not comfort us, but deride us; not mourn with us, but scoff at us; we would think our selves greatly abused and injured at their hands. That which we could not have men offer unto us, that we ought not to do unto them; according to the rule of Christ our Savior, Math. 7. 12. Whatsoever ye would that men should do to you, even so do you to them: for this is the Law and the Prophets. This is the substance of the second Table: And thus far did diverse of the Heathen see. They saw this to be a very great cruelty, and a savage and brutish usage of men, to throw them down that are ready to fall, and to cast them flat on their faces that begin to stumble. If these Men did but consider that all troubles are of GOD, and that no troubles befall to others, but are incident to the Nature of Man, and may come upon our own heads, it would be an effectual means to hold us back from jesting and scorning at others, in as much as it bringeth the wrath of God upon us and our posterity.

Secondly, seeing it is our duty to be glad thereat, when any good things befall our Brethren; it standeth us upon to search and inquire in love after the condition of the Saints in particular, and of the Church in general. For how shall we rejoice and be glad at their good, if we be not careful to know in what state they are, and how they fare? This duty we may see practiced in the holy Scriptures; by Abraham, Lot, Nehemiah, David, and diverse others, who were both careful to succor and relieve such as were in distress, and watchful to inform themselves of the wants and necessities of their Brethren. And thus we may see how one Church provideth for another, as the Church of Antioch, of Macedonia, and of Corinth, for the poor afflicted Members of Christ that were at Jerusalem. This reproveth such, as albeit they see the troubles of the Church with their eyes, and hear the complaint of the poor with their ears, yet shut their eyes, and stop their ears, and pass by them, as the Priest and Levite did, when they saw him that fell upon Thieves lie wounded and half dead. These shall find as little mercy at the hands of God, as they show to their afflicted and distressed brethren. If then we would find mercy in time of need, let us show mercy and comfort in the time of calamity, when our Friends, our Neighbors, our Kindred are in trouble. And albeit we never see our Brethren lie in their affliction, nor over-whelmed with sorrow, that we should succor them, yet are we not thereby justified and discharged, unless we also have been careful to inquire of others how they do, what they want, and wherein they stand in need of our help. It is recorded of Abraham and Lot, that while they offered their service to entertain strangers, they received Angels into their houses at unawares. When Nehemiah met with some of his Brethren that came from Jerusalem, he tarried not until they made relation of the estate of the Church, to testify his zeal to God's worship, his love to the poor Saints, his desire of the prosperity of the faithful, but he prevented them, and asked earnestly of their welfare. Thus did David remember the kindness between him and Jonathan, and forgot not to show it to his posterity, and to the house of Saul: and albeit he had dealt graciously and mercifully with many, yet he called for more, and left none of them unregarded.

Let this affection rule in us, and draw out of us this testimony of a loving heart. Many there are, that will seem to be friends of the Church, and to regard the good thereof, and when help is craved of them, will not be behind hand to deal liberally toward the relieving thereof. This is a good beginning, and a commendable virtue which is to be cherrished in them, for there are hundreds and thousands that never come so far, nor proceed to this step, but declare themselves either open enemies, or senseless Newters, that look only to them-selves, but have no feeling of the estate of others. Nevertheless, if God have given unto us a bountiful hand, we must not rest there, and stand at a stay, we must learn a farther lesson, and ascend up higher, and show more love to the Church, then to give to them that ask, and to succor such as we see in necessity; for we must give an account of a farther duty, even use our tongues that God hath given us to inform our selves in the knowledge of their condition that we see not, that are absent from us, that are unknown unto us. We see how desirous and greedy men are of news, and to inquire of Travelers the estate of places and persons, that they may seem to be ignorant of nothing: and in this they are very Athenians, who gave themselves to nothing else, but either to tell, or to hear some news. But this desire of novelty, argueth the vanity of our minds, or serveth to the delight of the outward man, or at the farthest bringeth with it only a momentary pleasure, and slender profit. If we would know such news as may delight our selves and others, and bring great pleasure, and greater profit both to our selves and others, let us inquire how the poor people of God do, let us ask of their welfare, let us use all means to know their estate; this shall be well pleasing to God, comfortable to our selves, profitable to the Church, and auayleable to stir up others to follow our example.

Thirdly, if it be required of us to be touched with a feeling of the good things that come to our Brethren; then it followeth, that we ought much more to be moved to rejoice at our own good. He will never be glad at the benefit that befalleth another, that is no way affected at the good that befalleth him-self. When we have the means of instruction offered unto us, and we begin to be converted unto the faith, there is matter of exceeding great joy and gladness set before us. It hath been an old custom for men to celebtate and solemnize their birth day, the day wherein they were borne and brought forth into the world: and we have one example of it in the Gospel, of Herod, who when his birth day was kept, made a Banquet to his Princes and Captains, and chief estates of Galilee. If this were used among the Heathen, to retain in memory the remembrance of that time, wherein it was said, A Man-child is borne into the world, how much more ought we that are Christians, to make the day of our new birth, a day of joy and gladness, a day of mirth and delight, a day of feasting and rejoicing in the Lord, wherein we have been borne again, and made the Children of God. For the first birth is unto death; the second, is unto life. The first birth giveth us a being; the second, giveth us a good being in God; the first birth is to condemnation, the second birth is to salvation. By the first birth we are made the vessels of wrath; by the second, we are made the heirs of the heavenly kingdom. The first birth is in uncleanness; the second birth is in righteousness, and in true holiness. By the first birth, we bear the Image of the first Adam; by the second, we bear the Image of Christ the second Adam. By the first birth, we can do nothing but evil, inasmuch as the immaginations of the thoughts of our hearts, are only evil continually; by the second birth, we are enabled and strengthened by the spirit to do good, and to walk in the ways of God that are well pleasing in his sight; so that this ought to be much more esteemed of us, then the former, and to comfort us above all things and times in the world. We see this in the example of Zacchaeus, who at his new birth was comforted exceedingly, he received Christ Jesus joyfully, he acknowledged him as the Father that begat him willingly: he made a great feast for gladness, and gave great gifts to the poor, with all alacrity. The like appeareth in the Jailor, recorded in the Acts of the Apostles, Who being converted, at the same time he took his two Fathers, Paul & Silas, and washed their wounds; he set meat before them, & rejoiced greatly with all his household. We ought therefore to know them that have begotten us in the Lord, and have been Instruments of our conversion.

These examples serve as a reproof against those, that never had knowledge either of the time when, or of the place where, or of the manner how, or of the person by whom they were converted and begotten again as new borne babes in Christ; that never had the feeling of this grace of regeneration. This is a wretched condition, and a fearful sign, that they savor still of the flesh, and lie in the corruptions of the old Adam, and know not what a second birth meaneth. Thus it was with Nicodemus, a man of the Pharisees, a Ruler of the Jews, and a Teacher of Israel, when Christ had taught him, That except a Man be borne again, he cannot see the Kingdom of God, he answered, How can a man be borne which is old? Can he enter into his Mothers womb again, and be borne? We see in all Churches there is an order appointed (and to good purpose) that a note should be taken, and a Register kept of our birth, and the birth of our Children. If there be a good use of this, much more benefit and comfort shall we find by the recording of our second birth, of our life in God, and our dying to sin, by remembering the time, the place, the party, & other such like circumstances, to the everlasting peace of our own Consciences, by whom we have been brought to this life. And indeed it is impossible that ever we should rejoice at the conversion of a sinner, except we have learned to conceive great joy and gladness, when our hearts are opened and softened to receive the Graces of God into them.

Lastly, seeing we are to rejoice at the good of our brethren, we must from hence be drawn to an higher and farther duty; Namely, to give thanks to God for them, as for the blessings bestowed upon our selves. It is our duty to crave of God such things as they want, and to give him the praise for such things as he hath bestowed upon them. Our joy must not be carnal, but our rejoicing must be in the Lord. If then we order our joy and gladness aright, it will lift us up to behold and consider from whence all good things proceed. We oftentimes receive at the hands of God many good gifts, but never remember to return unto him the praise. So it falleth out, that diverse will seem joyful and glad at the prosperity and happiness of their brethren, who nevertheless are tongue-tied, & never open their mouths to give glory to the giver and granter of them. We must therefore know, that it is our duty to render thanks to God for his benefits vouchsafed to his people. And this is a notable sign and token whereby we may try and examine what our mirth and gladness is, and whether it be rightly ordered and disposed, or not. If it be Spiritual, and not Carnal; Holy, and not Profane; Heavenly, and not Worldly; it will stir us up to cast up our eyes and hearts to the Father of Lights, acknowledging all to come from the seat of his holiness. The Apostle directing the Church what their joy ought to be, saith, Phillip. 4, 4. Rejoice in the Lord always, again I say rejoice. This use which now we urge of this Doctrine, is expressly confirmed and concluded in the practice of Jethro, as we see, Exod. 18, 10, 11. before remembered unto us: so soon as he had testified his rejoicing; at all the goodness which the Lord had shown to Israel, immediately he said, Blessed be the Lord, who hath delivered you out of the hand of the Egyptians, and out of the hand of Pharaoh: who hath also delivered the people from under the hand of the Egyptians: now I know, that the Lord is greater then all the God's, for as they have dealt proudly with them, so are they recompensed.

Thus Moses declareth, that the great works and wonders that God had shown to Israel, wrought great joy of heart in Jethro his Father in Law; but he rested not there, nor stayed in an outward rejoicing; his joy did end in thanksgiving, which sanctifieth all our mirth and gladness. For if our mouths be filled with laughter, and our tongue with joy, and yet God be shut out of our minds, there is nothing in us, but pride and profaneness of heart. Then is our mirth true mirth; and our joyfulness true gladness; when God is all in all, when we acknowledge him to be the author of it. This appeareth in the people, when God brought again the captivity of Zion, They were like them that dream, and became very joyful: Then said they among the Heathen, The Lord hath done great things for them; the Lord hath done great things for us, whereof we rejoice. Where we see, that their joy of heart was accompanied with giving of thanks. The like we might say of Melchizedek King of Shalem, and Priest of the most high God, who met Abraham returning from the slaughter of the Kings, and blessed him, saying; Blessed art thou Abram, of God, most high possessor of Heaven and Earth, and blessed be the most high God, which hath delivered thine enemies into thine hand. This reproveth those that know no joy, but that which is fleshly, like unto themselves, who as they are carnal, so they rejoice in nothing but that which is carnal. The end of this joy is heaviness. It is the faithful only that are of God in Christ Jesus, that can truly rejoice and be merry from the heart: as for the joy of others, it is but from the teeth and tongue outwardly, it cometh not from the inward parts. This the Prophet teacheth, Psal. 32, 21. and 33, 1. Be glad ye righteous, and rejoice in the Lord: and be joyful all ye that are upright in heart: Thereby declaring, that the ungodly and profane men of the Worlde, have nothing to do with this gladness whereof we speak: their joy is not in the Lord, but in the Flesh, it is not accompanied with thankfulness, but with all looseness, excess, and riotousnesse.

Verse 21. [ Trusting in thine obedience, I have written unto thee. ]

In these words the Apostle excuseth, that he hath hitherto been so earnest with Philemon, declaring, that notwithstanding his exact and effectual manner of handling the matter, he doubted not of his receiving of him into his favor again. So then, his drift is to show his good opinion of him, that he would not stick to forgive him, but yield readily to every honest & reasonable request. He knew not certainly what Philemon would do, he knew what wrongs he had received, and what losses he had sustained at his Servants hands; yet we see how grounding himself upon the former trial of his Faith and Obedience; he hopeth the best, he doubteth nor the worst; he trusteth in his obedience, he feareth not his denial. From hence we learn, that it is our duty always to hope well, and to think the best, not to suspect the worst of our brethren. This appeareth to have been in Jacob towards his Children, when they had sold their Brother, and dipped his Coat in a Kids blood, and brought it to their Father. Albeit he knew they hated Joseph whom he loved exceedingly, yet he would not suspect them for the murthering and making away of his Son, but said; Gen. 37, 33. It is my sons Coat, a wicked Beast hath devoured him, Joseph is surely torn in pieces. The like appeareth in Joseph, who was betrothed to Marie the Mother of Christ, when he saw that she was with Child, he concluded rather, that it was by committing Fornication before the contract, then by committing adultery after her betroathing. When the matter was uncertain and unknown unto him, he judged the best. Thus dealt Jonathan, who was faithful toward David, he persuaded himself and his friend the best of his Father. For when David said, What have I done? What is mine iniquity? And what sin have I committed before thy Father, that he seeketh my life? He said unto him, God forbid, thou shalt not die: Behold, my Father will do nothing, great nor small, but he will show it me: and why should my Father hide this thing from me? He will not do it. There was more Charity in the son, then there was piety in the Father; for he judged better then Saul deserved. Likewise when the Apostle Peter had reproved the Jews for crucifying Christ the Lord of glory, and delivering of him into the hands of sinners, he exhorteth them to repentance, saying; Now Brethren, I know that through ignorance ye did it, as also your Governors, amend your lives therefore and turn, that your sins may be put away, when the time of refreshing shall come from the presence of the Lord. He hopeth the best of them, and doth not keep or hide in his heart any hard conceit against any of them. In like manner, the Apostle writing to the Hebrews, and denouncing a sharp and severe threatening against those that fall from God, deny his truth, and renounce his Religion, he addeth, But beloved, we have persuaded our selves better things of you, and such as accompany salvation, though we thus speak. Whereby he mittigateth and asswageth all that he had said, hoping better of them to whom he writeth. All these Testimonies, taken both out of the old & New Testament, do serve to teach us, that we are bound to judge the best, and charged not to nourish any hard conceits against our brethren.

The Reasons following will make it more plain, if anything can yet be plainer. First, it is a property of love to be charitably affected, as the Apostle testifieth in his description of it, 1 Cor. 13, 5, 7. Love thinketh not evil. Again he saith, It suffereth all things, it believeth all things, it hopeth all things, it endureth all things. The Wise man also teacheth, That love covereth a multitude of sins. So then, where Christian Love and Brotherly kindness is, there is the best opinion and judgment one of another.

Secondly, it is a fruit of a righteous man to hope the best, and to judge charitably of his Brother. The best man doth hardly suspect others to be bad. It is said of Joseph, Math. 1, 19. that being a just and righteous man, he was not willing to make the Virgin Mary that was betrothed unto him a public example, but was minded to put her away secretly. Whereby we gather, that the reason why he would not pursue his right with extremity, but conceived the best according to the rule of Charity, was, because he was a just man, ready to give to every man his own. On the other side, it is a note of a wicked man, to think or immagine the worst of men. It is a common Proverb, A man doth muse, as he doth use; as himself, useth to do, so he immagineth of another. He that judgeth lewdly of another, by mere suspicion or supposition, is commonly lewd himself. For such as are wicked, do think others as wicked as them-selves: and such as are Hypocrites themselves, are most forward to tax others of hypocrisy. Seeing therefore, to be charitably minded, is both a property of love, and a fruit of righteousness; it followeth, that we ought to hope the best of all our brethren.

The Uses remain to be considered. First, this serveth to reprove sundry abuses that are crept in among us, and are too common in our practice, directly condemned in the ninth Commandment; which tend to the hurt of our Brothers good name, as all hard conceits and evil surmises, all uncharitable opinions, and suspicions, against them. The good name of a man is very precious, yet it hath many enemies. If then we be charged to conceive the best in doubtful cases one of another, the capital sin of Calumniation or slander, is hereby condemned, as the chief opposite to a man's estimation and credit. This hath many branches, that are breaches of the Law: all of one kind and Kindred, and all enemies unto the good Names of our Brethren. In this number are ranged these three, as Companions one of another: the Tale-breeder, the Tale-bearer, and the Tale believer.

The first beginner of all the mischief, is the Inuenter and Deuiser of Tales, who forgeth them in the fire of hell, who hammereth them upon the A nuile of malice and envy, who venteth them abroad, and letteth them fly upon the wings of fame and report, thereby maliciously intending the disgrace and damage of his Brother. There is no sin maketh a man so resemble the Devil, as this doth; inasmuch as he hath his name from slandering and backbyting. These men the Lord doth greatly detest, and will shut them out of his kingdom.

Secondly, hereby is reproved the Tale-carrier; the former Merchant bringeth in the wares, this man is as a Pedler to utter the wares, and to set them to sale. And thus the Scripture it self speaketh of these broachers and bringers of them, as Levite. 19. 16. Thou shalt not Merchandize tales, or walk about with Tales among thy people. This sort of men is not idle, but is always stirring up and down; they sit not at home, but frequent many places; they are not strangers, and unknown abroad, but are acquainted with many persons, and will insinuate themselves into their company. It is a notable Metaphor that the spirit of God useth, to compare them to Pedlers, or petty-chapmen. We see what the Trade and fashion of Pedlers is, so soon as they have bought their wares of someone or moe Merchants, they sel the same commodities to others. Thus it is with Backbyters and Tale-bearers; when they have gathered together a fardle of tales, of rumors, and reports; as it were with a pack of Wares, they wander from one place to another, from one house to another, from one person to another, that they may set out to sale such stuff as they have heard, and utter them in the absence of their Neighbor, to his disgrace and infamy. These are they, which increase hatred among enemies, and make discord among the best Friends. Hence it is, that Solomon saith, Without wood the fire is quenched, and without a Tale-bearer strife ceaseth. Such persons are the very plagues and poison of human society, they wound a man in his good name, they rob him of his goods, they wrong him in his friends, they bereave him of his life. This we see in the example of Doeg the Edomite, who caused the Priests of the Lord to be slain: of Ziba the false and unfaithful servant of Mephibosheth, who by slandering his Master, obtained his goods. It is a great injury to rob a man of his goods, it is an heinous Theft in the sight of God: it is a greater injury to spoil a man of his good name, which is sweeter then Oyntments, and better then Riches; for that which is stolen may be restored, but the blot of infamy is hardly or never wiped away. There is some remedy against the biting of Serpents, mad Dogs, and venomous beasts; but against the tongue of the slanderer & Sycophant, there can none be found. We see that thieves (who come to spoil and to steal) may be prevented or shunned, but who can stand before the tongues and tales of the Tale-bearer? But it is the greatest injury to bereave a man of his life; which the slanderer doth oftentimes, by sowing discord between party and party, as we shown before in Doeg, of whom the Prophet David complaineth, Psal. 52, 2, 4. That his Tongue did cut like a sharp Razor, and that he loved all words that may destroy. They are pronounced happy by the mouth of Christ that are peace-makers; are not they therefore to be holden accursed, that sow hatred among friends, as it were Darnell in the fields; that are Make-bates and pick-thanks, seeking to please the fancies of others? If then, the makers of peace be the sons of God; surely Tale-bearers, that are makers of debate, are the Children of the Devil, whose Image they bear. These are the Devils Merchants, and carry about with them his wares; they are his Apprentises or Iourny-men, and serve him for wages. And albeit they set up one Trade, yet they sell not after one fashion. Some come whispering and leasting secretly to the disgrace of others; some come glozing and perverting the words that they utter, contrary to their meaning; some have no sooner sold their commodities that they carry into one place, but they store themselves by and by with new. For, as they speak to us of other men freely, and fully, and falsely; so they will speak as largely and lewdly of us, to other men.

Thirdly, here is condemned another enemy of our name and credit, to wit; he that loveth, believeth, and entertaineth lies and slanders. These are such, as deal not toward others, as they would have others deal with them. This sin is reproved in the Law, Exod. 23, 1. Thou shalt not receive a false Tale, neither shalt thou put thine hand with the wicked, to be a false witness. This the Prophet David teacheth. Psal. 15, 3. He that slandereth not with his tongue, nor doth evil to his Neighbor, nor receiveth a false report against his neighbor, shall dwell in the Lord's Tabernacle, and rest in his holy hill. But on the contrary, such as slander, and defame, and receive, and believe false tales, are delivered up to Satan, and are heirs of hell. In theft we see, that such as receive stolen goods, are accessory to the theft; so he that willingly heareth and receiveth the reports of whisperers, is guilty of the crime of back-biting. For it is a true saying; If there were no Tale-inuenter, there would be no Tale-receiver; and if there were no Tale-receiver, there would be no Tale-bearer. Against all these Maladies and Mischiefes, an approved and often tried Medicine, is true Charity; for if there be in us a Charitable Mind, a Charitable Tongue, a Charitable Eare, a Charitable Heart, we shall be safe from these evils. Where there is a Charitable Mind, there will be no devising and inventing of slanders. Where there is a Charitable Tongue, there will be no carting and carrying of false reports. Where there is a Charitable Eare, there will be no hearing of evil surmises one against another; And where there is a Charitable Heart, there will be no believing of them. Many attain to the first step, they have a Charitable Mind, they will invent and forge no tales; but they miss in the second, they want a Charitable tongue; for when they have heard false tales, they carry them about from one to another, and by that means the mischief spreadeth farther: But many do come to these two first steppes, and yet fail in the third; they have Charitable Minds and Tongues, they will devise nothing, they will disperse nothing, yet they want a Charitable Eare, because they take delight to hear false tales, and to have them brought unto them. It behooveth us to watch over our Ears, as well as our Tongues; and consider, that if we did not desire to hear them, others would not long take delight to report them.

Secondly, it is our duty to expound and interpret all doubtful things in the best part, before the truth do plainly and clearly appear unto us, and what we may to cover their infirmities. We must not be suspicious without great cause or good ground, but to give all uncertain and wandering reports of our brethren, the best Interpretation, according to the rule before remembered, Love believeth all things, it hopeth all things. True it is, we ought not to be over-credulous and light of belief, to credit all things that are brought unto us, as David was when he entertained & believed false Ziba against his faithful subject. Neither ought we to be hard of belief, to believe nothing that is told us, though never so constantly and certainly, as appeareth in Gedaliah, who would not believe Johanan and the Captains of the host, that certified him that Ishmael was sent to slay him. But this his want of belief, he bought with the loss of his own life. Again, as we are to construe things in the best sense, and beware that we wrest nothing contrary to the meaning of the speaker, considering that they are heinous sinners, that take all things in the worse part: so we are also bound to show a loving heart, a tender affection, and a Charitable compassion toward our brethren, in seeking to defend and maintain his good name, when we hear him slandered, and his good name impaired. If we hear a malicious enemy broach his malice, by speaking lies, and uttering slanders against our brethren, ought not we as their friends, in love to open our mouths in the cause of the dumb, showing our dislike of their evil reports, and testifying our good affection toward their persons, and relating the truth in their defense? For we must know, that we may be slanderers as well by silence, and holding our peace, as by discrediting them by our tongues. He is a false witness, that hearing his neighbor falsely accused, doth not labor to clear him, when he is able by giving Testimony unto the truth.

When Jonathan by his own knowledge, perceived that the reports were false which flatterers had devised, and Saul had immagined against David, (being then misled and misinformed) he could not hold his tongue, but spake in his defense, in the cause of the innocent, saying; Wherefore shall he die? What hath he done? The like we see in Nicodemus, when he saw the malice of the Scribes and Pharisees to have been so great, that they would have condemned Christ absent and unheard, he stood up in the Counsel, & said; Doth our Law judge a man before it hear him, and know what he hath done? This ought to be an example unto us, how to behave our selves, when we hear good and godly men reviled and railed upon, wrongfully accused, and unjustly slandered, we should not be tongue-tied, but open our mouths in their defense. It is a firm testimony of our love both to their person & profession. Lastly, we are to show the grief & sorrow which we conceive, whensoever we hear a true report of any faults and sins committed by them that have been a blot and blemish unto him. We see this in Nehemiah, in Ezra, in Paul, and many others. So then, such as are ready to judge the best of their brethren, will be careful to make the best of everything, to defend their good name from slanders and reproaches, and to testify their grief for such evils as break out of them.

Thirdly, albeit we are to hope the best of others, and to judge charitably of them; yet we must know, that it is our duty to admonish one another, and seek to convert one another from going astray • . Heereby we shall save a soul, clear their good name, and cover a multitude of sins. For it is most certain, we can never conceive a good Opinion of them, nor have them in any estimation, nor entertain a Charitable Judgment of their doings, unless we show our selves forward to exhort and admonish them, when we see they walk not with a right foot, nor tread in the steppes that lead unto eternal life. When Paul saw Peter dissemble with the Jews, he reproved him to his face: so did Nathan the Prophet David after he had sinned.

It is a witness infallible of our love, in that we admonish our Brethren, and suffer not sin upon them. It shall be a precious balm, that shall not break their heads. On the other side, as we are to judge the best of others; and to admonish those that fall and offend: so we ought not to think that they hate us that show us our faults, or that they are our enemies that reprove us. A sharp reproof, is more hardly digested, then a bitter pill is swallowed. We desire for the most part to be soothed and flattered in our sins, and to have soft pillows sowed unto our Elbowes, that we may sleep in sin, without controulment, and so run into destruction without trouble, and with much ease. Never were there more miserable times then these ate, in the which we live. He that reproveth, maketh himself a prey: and he that is reproved, stormeth and rageth at the matter, as if he had received a great injury, and as if men had gone beyond the bounds of their Calling. But if there be true Wisdom in us, we must regard those that do admonish us in the Lord.

Lastly, seeing it is our duty to hope and esteem the best one of another, let this be acknowledged and confessed of us, that we must judge of no man before the time; we must take heed of rash judgment, according to the rule of Christ, Judge not, that ye be not judged; for with what Judgment ye Judge, ye shall be judged: and with what measuee you mete, it shall be measured to you again. Likewise our Savior in the parable of the Housholder, which went out at the dawning of the day to hire Laborers into his Vineyard, signifieth, That God calleth at all hours and times of the day; some at one time, and some at another, according to the good pleasure of his own will. We must despair of no man's salvation, but hope the best of them, that God will give them repentance, to come out of the snares and subtleties of the Devil, whereby they are holden captives to do his will.

This offereth unto us these three Meditations. First, it is a comfort to those that at the last are brought to repentance. No man is excluded from grace in this life, and from glory in the life to come, that turneth unto God with all his heart. The Thief upon the cross was received to mercy: they that were called at the eleventh hour, and labored but one hour, had their penny. It falleth out oftentimes, That the last are first, & the first are last. Let none despair through the greatness, heinousness, and multitude of his sins, but rather make hast, & delay not the time, to put off from day today, considering how ready the Lord is to embrace him, to receive him, to forgive him.

Secondly, albeit the gate of mercy be set wide open for all penitent persons, yet this ought not to harden men's hearts in carelessness and security. For the ungodly that continue in their sins, have no defense for themselves and their presumption in God's Mercy, by the example of those that were called at the last hour of the day. Mark, that so soon as the thief and Laborers were called, by & by they repented: the reason why they turned from their sins no sooner, was, because grace was no sooner offered unto them: but when God spake, they heard his voice; when God called, they answered without delay: whereas these impenitent persons have had the means oftentimes offered unto them, and yet refuse the calling of the Lord.

Thirdly, we are to hope the best of our brethren, to commend them unto God, to pray for their conversion. There cannot be a greater injury done unto them, then to pass the sentence of condemnation upon them, and as much as lieth in us, to blot them out of the book of Life. Hence it is, that the Apostle saith, 1. Cor. 4. Judge nothing before the time, until the Lord come, who will lighten things that are hid in darkness, and make the counsels of the heart manifest, and then shall every man have praise of God. The secrets of God belong unto him, we are not to search into them, but to adore them.

[ Knowing that thou wilt do even more then I say. ]

This is a confirmation of the former conclusion, drawn from a comparison of the greater to the less, in this manner: I doubt not but thou wilt receive him, because thou art ready to perform more then I require at thy hands, which is amplified and enlarged by an human testimony, I know it well enough. Here then we may see, the good opinion that Paul had conceived of Philemon, that he was willing not only to grant whatsoever he craved of him, but to yield more then he required. The Doctrine arising from hence is this, that righteous men being moved to Honest, Charitable, Just, and necessary duties, will yield more then men can well request and require them to do. The people of God have from time to time shown themselves ready, not only to do what they have been commanded, but to practice more then hath been charged upon them.

This we see in the Children of Israel, when they were required to bring their Offerings to the Lord with a willing heart, they brought too much & more then enough, for the use of the work and the building of the Tabernacle. They were not slack and backward in furthering the service of the Sanctuary, but zealous and forward in promoting the glory of God and the place of his worship, so that they prepared and presented more then was looked for at their hands. When David saw that the plague was stayed, and the hand of God removed from him and his people, he was willed to go up and rear an Altar unto the Lord in the threshing floor of Araunah the Jebusite (where the Angel stood being commanded to stay his hand) which he desired to buy with his money: but Araunah said unto David. Let my Lord the King take and offer what seemeth him good in his eyes: Behold the Oxen for the burnt Offering, and Chariots, and the Oxen for Wood: all these things as a King, he gave unto the King.

True it is, David would not accept of this kindness, nor offer a burnt offering unto the Lord his God, of that which cost him nothing, so that he boght the threshing floor & the Oxen of him at a price; notwithstanding, it showeth the readiness, willingness, and forwardness of this good man to do more then was required at his hands. And as we saw the free-heartedness of the people at the building of the Tabernacle: so we may see the same in preparing for the building of the Temple, for when David provoked thē by word and example to offer freely, and said Who is willing to fill his hand today unto the Lord? The Princes of the families, and the Princes of the Tribes of Israel, and the Captains of thousands, and of hundreds, with the Rulers of the Kings work, offered willingly, and they gave for the service of the house of God, five thousand Talents of Gold, &c. and they with whom precious stones were found, gave them to the Treasure of the house of the Lord, &c. So that among them they brought more to the helping forward of the building of the Temple, then David looked for.

The like we see in the practice of the Churches of Macedonia, who provided for the Saints of Jerusalem, not only as they were able, but beyond that which they were able: for though themselves were brought to great misery, and extreme poverty, yet they fainted not, but became so forward, that he saith of them, I bear them record, that to their power; yea, and beyond their power, they were willing, and they prayed us with great instance, that we would receive the grace and fellowspip of the Ministring which is towards the Saints. The Apostle craveth of them a little, and they perform much: he beseecheth them to do according to their power, and they bring unto him beyond their power. By all these examples, as by a Jury of many witnesses, it appeareth, that the faithful will not hang back, but be ready to perform and practice more then is required of them; they will not do less, but more then is looked for at their hands.

Though this truth be plain in it self, yet it will be made much plainer by reasons. First of all, the obedience of the faithful, will super-abound, because they set before them the example of God, and delight to come near unto him. They have experience of his bountiful dealing toward them, he is ready to grant not only what they ask, but more then they ask. They find him not only willing to hear them when they pray, But forward to prevent them with his blessings before they pray. When Solomon desired a wise heart to go in and out before his people, he gave him Wisdom, Riches, & Honor. Seeing therefore, the godly do feel this unspeakable liberality of God toward them, that he heareth before we call, and granteth before we ask, and answereth before we request, we ought to resemble our heavenly Father, and to put on his Image, that we may show our selves like unto him in yielding more at the suite of our brethren, then can be required of us.

Secondly, the Children of God have a free and willing mind, and seek to walk before him with a perfect heart. And what will not a willing heart do? Will it not strive to attain to perfection? When Moses setteth down the forwardness of the people, in offering to the Lord for the work of the Tabernacle of the Congregation, he maketh this to be the cause: They had a willing heart. And again, Everyone brought somewhat, whose heart encouraged him, and whose spirit made him willing: both men and women; as many as were free-hearted, came and brought Taches & Earings, and Rings, &c. The like is mentioned of Araunah the Jebusite, that he had in the service of God The heart of a King. Now where there is a free spirit, a willing mind, and a perfect heart, there is no dallying or delaying in the duties of piety and obedience, but so fervent and zealous a proceeding, that we see men voluntarily inclined to do more then we could desire of them.

Thirdly, their joyfulness in the works of righteousness and godliness do exceed the trial of necessity. Though the Lord try his people with manifold afflictions, yet they are so far from quailing and cooling their willing readiness, and ready willingness to do according to that they are required, nay above that they are required, y ^t they make the same much more excellent and famous. This is the reason expressed by the Apostle, that the Churches of Macedonia were liberal according to their ability, & beyond their ability, Because in great trial of affliction their joy abounded, and their most extreme poverty abounded unto their rich liberality. Such joy and comfort do the faithful take in doing the duties required of them, that they think they can never do too much, or proceed too far.

Fourthly, they acknowledge all things to be from God, and to be his; and therefore they will yield freely, where he requireth, and what he requireth, and as far as he enableth them to their uttermost strength. This maketh strive with themselves, even to out-go themselves. The Prophet David acknowledgeth this upon the practice of a good duty performed with an earnest and zealous affection, he blessed the Lord before all the Congregation, and said; Blessed be thou, O Lord God of Israel our Father, forever & ever: Thine, O Lord, is greatness, and power, and glory, and victory, and praise: thine is the kingdom, O Lord, and thou excellest as head over all, &c. The same doth the Apostle remember of them of Macedonia, This they did, not as we looked for, but they gave their own selves, first to the Lord, and after unto us by the will of God. All these Reasons being laid together, and duly considered, do persuade to our Consciences this truth, that we should show our selves ready to yield more, rather then less, touching those duties that are required of us.

The Uses remain to be handled. First, from hence we learn this point, that forwardness and zeal in good things is greatly to be commended. We cannot yield more then is looked for at our hands, unless we be earnest and fervent in the spirit, as men that are led by the spirit. True it is, there is no warrant to walk without our warrant, or to run too fast without any guide. Hence it is, that Solomon saith, Eccl. 7, 18, 19. Be not thou just over-much, neither make thyself over wise, wherefore shouldst thou be desolate? Be not thou wicked over much, neither be thou foolish; wherefore shouldest thou perish, not in thy time? Meaning thereby, that as we should not suffer sin to reign in our mortal bodies (though we cannot wholly drive it away) so we should not seek a righteousness beyond the Law. This over-much righteousness was in him, who being commanded in the name of God to smite the Prophet, & in smiting to wound him, refused to obey, because it seemed strange unto him to wound a man that was godly, and not guilty of any crime. The like is that which Saul did, who being expressly charged and forbidden to save alive any persons or Cattle that belonged to the Amalekites, preserved the chiefest of the things, and the choicest of the Oxen and Sheep to offer up in sacrifice unto the Lord. But the one of them was slain of a Lyon; the other lost his kingdom; to teach us, that to obey is better then sacrifice; & to hearken, is better then the fat of Rams. So then, we must understand, that albeit we are to be ready to yield more then well can be required of us, yet we must not think to do more then God requireth of us. If we speak of the duties that God commandeth, we come far short when we have done what we can, & we must confess we are unprofitable servants; but when we speak of good and Christian duties which our Ministers or brethren crave of us; & desire us to practice, we should willingly perform more then they ask at our hands. Let us therefore be fervent and zealous in all lawful and honest things. It is good always to be earnest in a good thing. The Lord abhorreth and detesteth the Luke-warm Laodiceans, that are neither hot nor cold, but will spew them out of his mouth. If any should deal in our cause for us, we would not have him deal negligently and carelessly: shall we then be remiss and careless, when we deal in matters that belong to God, and our own salvation? Shall we deal as men benumbed with cold, that seem to have no life in them, but are frozen-hearted, and have no motion of the spirit of God in us? Let us not stand at a stay, but always proceed forward, as Travelers that hasten to the end of their journey: or as Sea-faring men, that think it long until they lie at rode in the Haven, as in a safe harbor from wind and weather. This serveth to reprove all those, that accuse and reproach others, for being too forward and zealous. If we be not zealous in Religion, we are of no religion, whatsoever we account of our selves.

Secondly, this Doctrine is a comfort to our selves, and to other the servants of God, and an occasion of great joy, when as we our selves or others are forward and cheerful beyond expectation in good things. A notable example of both, is offered to our consideration, in the provision that was made, and the furniture that was provided for the building of the Temple, 1 Chron. 29. 9. Where we see, that when David himself having a great zeal and delight in the house of his God, gave of his own Gold and Silver, and the people and Princes following his example, spared no cost and expenses, it is said, The people rejoiced when they offered willingly, for they offered willingly to the Lord, with a perfect heart: and David the King also rejoiced with great joy. Again, there is great occasion offered unto us to glorify God, & to praise his name, whensoever he worketh this willingness in the hearts of his childsen, and when we see their zeal to abound, and their readiness to go beyond any request that we can make unto them. It is a property of the good and diligent servant, who being bidden to go, will run about his business; or being required to do little, will gird up his loins and do more: as, on the other side, the Wiseman teacheth, Prov. 10, 26. that as Vinegar is to the Teeth, and smoke to the eyes, so is the slothful to them that send him. When we behold such an increase in godliness, and a running in the race of Christian duties, let us be mindful to give God the glory and the praise, who hath touched their hearts to bring forth so great fruits. Contrarywise, it is the cause of much grief and sorrow, when men deceive the hope and expectation that is conceived of them in the best things, when we look for a plentiful Harvest, and find only a few blasted ears; when we expect an increase, and see nothing but a fearful fainting and languishing in honest and holy duties. This is it which the Author of the Epistle to the Hebrews reproveth in them, When, as concerning the time, ye ought to be Teachers, yet have ye need again that we teach you, what are the first principles of the word of GOD: and are become such as have need of Milk, and not of strong Meat.

The like reproof is cast upon the Galatians, Chap. 3, 1. O foolish Galatians, who hath bewitched you, that ye should not obey the truth to whom Jesus Christ was before described in your sight, and among you crucified? Oh! see, see, the misery of our days, all come short of the duties that are required of them, be they never so just, honest, necessary, so greatly to God's glory, and the advancement of true Religion. If men would come thus far, to yield half so much as is requested of them; or as far as they should, we should judge it much, and it would appear greater then it is. Behold, the barrenness and backwardness of our days, that yield no better fruit. If a man would take a Light, and search up and down from house to house, where shall he find a true-hearted Philemon, of whom we may boldly say, as Paul doth in this place; I know that thou wilt do even more then I say? I would we were come thus far, to say of our professors, I know thou wilt do as much as I say. We have not learned to perform so much; we have started back from our former zeal; we are fallen from much, to little; and from little, to nothing at all; and from nothing, to less then nothing; that is, from no good, to much evil. For, how many might a man single out by name, and point out with the finger, who nothwithstanding their happy beginnings, & raising a wonderful expectation of a glorious end, are now become dry and withered; of whom we may say, I know thou wilt do nothing, I know there is nothing in them, I know they have embraced this present World. These are like those Streames or Channelles, which immediately after a shower of Rain run swiftly, and promise to the poor Traveler, that wandereth in the Wilderness, a most comfortable refreshing, but in time of need deceive him: So is it with such as have embraced the Faith, and seem to have received into their dry hearts the sweet Dewes, and pleasant showers of the Word, who appear zealous for a time and afterward fall away, they deceive the hope that hath been conconceiued of them, and the end with them is worse then the beginning.

The Doctrine, that hath dropped upon them as the rain upon the herbs, and the great rain upon the grass, is quite dried up, and no remnants thereof are to be discerned; according to the saying of Christ, Unto every man that hath, it shall be given, and he shall have abundance: but from him that hath not, even that he hath shall be taken away. This is notably expressed in the parable of the Man that going into a strange Country, called his servants, delivered and divided to them his goods, and when one of them went his way and hid his Talent in the earth, it was taken from him that had been slothful, and given to him that had gained five Talents. Again, if the time would serve, it were easy to show, how sumptuous, costly, and full of expenses men are, to maintain their vanities, pleasures, and delights, above that we can desire or imagine: but in other things most nigh and niggardly and hand-fasted. We see how wasting and prodigal they are in the pursuit of their carnal lusts, they think no cost to be too much, no charges too great.

Lastly, it is the duty of every man to labor to be answerable at the least to the expectation that the Church hath had of him, and to endeavor to be as good as he hath made show off, performing therein the practice of his profession, not deceiving any of the Servants of God therein. This requireth of us a careful observation and marking of the manners of men, both of their beginnings, and proceedings, and not to stand (as idle behoulders) gazing in the air; that we may understand the time, the means, the forwardness, the knowledge, the show that hath been in many; all which have promised much, and caused us to expect good things at their hands, and yet oftentimes in vain. This appeareth in the song of the Prophet Isaiah, Chap. 5. Wherein he setteth before the people's eyes their great unthankfulness, that albeit the Lord had done for his Vineyard what he could, yet it brought forth wild Grapes instead of good Fruit: and therefore he threateneth that the Thorns shall ouergrow it, the Beasts should spoil it, the Rain shall not nourish it. Thus also the Apostle speaketh to the Hebrews, who as he exhorteth them, that leaving the Doctrine of the beginning of Christ they should be led forward unto perfection, so he threateneth such as turn backward with an horrible judgment that shall come upon them, a fearful curse that shall overtake them, For the earth (saith he) that drinketh in the rain that cometh oft upon it, and bringeth forth Hearbes meet for them by whom it is dressed, receiveth blessing of God: but that which beareth Thorns and Briars, is reproved, and is near unto cursing, whose end is to be burned. Whereby we see that an heavy curse belongeth unto all such as answer not the hope that is conceived of them: they deceive men much, they deceive as far (as lieth in them) God himself, but especially they deceive their own souls. We pity those greatly, whom we have seen fresh and lusty, strong and sturdy of body, when they grow weak, faint, sickly, and decaying in age and strength: but much more ought we to lament to see those that have been forward and gone before many others, to have need to be taught again the first principles of Religion, and to feed on Milk as they that are inexpert in the word of Righteousness. It is a sign of health, when men grow in strength and stature: and it is a token of the true Child of God, when men grow in grace. This is it which the Apostle speaketh to the Corrinthians, As ye abound in everything, in faith, and word, and knowledge, and in all diligence, and in your love toward us, even so see that ye abound in this grace also. And afterward he saith, Shew toward them and before the Churches, the proof of your love, and of the rejoicing that we have of you. Likewise, Timothy had great praise in the Church, who, according to the prophesies that went before of him, did answer the expectation of the faithful, approving himself in the sight of God and men. Heerevnto cometh the counsel and commandment of the Apostle; These things exercise, and give thy seife unto them, that it may be seen how thou profitest in all things. It is a great comfort and encouragement to the people of God, to see any the members of Christ to prosper and profit in good things: On the other side, it ministereth occasion of much grief and heaviness of heart, to behold the zeal of the Spirit quenched, and the light of the Gospel that hath shined in their minds, eclipsed. If a man should look upon the members of his own body, and see any one of them shriueled and withered; as Arm, or hand, or Leg, not prospering, not growing, not moving, not receiving life from the head: it would work sorrow in us, and we would pity others, in whomsoever we should see such infirmities. In like manner, we must be well assured, it cannot but greatly grieve the Church of God, to behold the parts thereof to begin to faint and wax feeble, to grow groveling downward, when they should cast up their eyes to Heaven, and live as Citizens of that Kingdom.

22 Moreover also prepare me lodging: for I hope through your Prayers I shall be freely given unto you.

THe chief matter of this Epistle concerning Onesimus, hath hitherto been handled, and is now finished; wherein we have heard diverse and sundry reasons drawn; partly from the person of Paul; and partly from the person of Onesimus. Now followeth the remainder, intended chiefly by the Apostle, concerning himself. For we have already shown, that the principal scope of this Epistle is double: one touching Onesimus, which hath thus far been expounded; the other, touching Paul himself, which now cometh to be considered. This point is knit unto the former, and hath an evident dependence upon it, and is amplified by a transition in the first words [ Moreover also. ] Heereby he doth effectually move Philemon, and seeketh to obtain his former purpose. For when he heareth that he shall shortly entertain the Apostle himself in his house, it must needs kindle a greater forwardness and willingness in him to grant his request, least he make him heavy, and deceive his expectation. Whereas therefore, Philemon might have thought with himself, and thus reasoned touching Paul's suit; It skilleth not whether I grant it or not, he hath been a most lewd Servant unto me, and Paul liveth far off from me, he is held in Prison at Rome: either he will not hear what becometh of Onesimus, or if he do hear, peradventure he shall never be delivered out of prison, but remain a Prisoner all the days of his life; and therefore I will deal with Onesimus as seemeth good to myself. These and such like imaginations, the Apostle putteth out of his head, and telleth him he should shortly look for his coming unto him, whereby he should know what account he made of his words, and what obedience he would yield to his request.

Hence it is, that for this cause Paul craveth to have lodging prepared for him, rather by Philemon, then any other Citizen at Colossae: not that he required much provision and preparation to be made for his entertainment, Who had taught others, and learned himself to be content with a little, but because by this commandment, as by a sharp Sword, he would pierce the Bowels of Philemon, and as by a strong Engine, batter the Fort and Bulwark of his heart, and thoroughly persuade him, and prevail with him, to receive Onesimus, both into his house, and into his favor. In this verse, we have to consider two pointes: first, a Commaundment; secondly, a reason whereby the commandment is strengthened. The commandment is, to prepare him hostage and lodging: wherein he answereth a double doubt and question that might arise in him, and trouble the motion and matter that Paul intended. For first he might have said; I may use Onesimus as I list, Paul is far enough from hearing of it. Again, he might have thought, It is well he had such a cause to plead, and such a request to make, otherwise I should never have heard from him. These suspicions the Apostle remooueth, when he saith in this place; I have not written for his cause alone, but for myself, that thou make account to be mine Host, and to receive me into thine House. The reason is drawn from the working cause, I hope to be given unto you through your Prayers, and may be thus frame;

If I hope to be given unto you by your Prayers, then prepare me Hostage,
But I hope to be given unto you by your Prayers:
Therefore prepare me Hostage.

Or rather, the latter part of this Verse is the the taking away of an Objection which Philemon might have made, upon the hearing of the charge given unto him of preparing him lodging, which may be thus supplied. Shall we look for thy coming? Why, Thou art a Prisoner? Thou art safe enough from coming to us, and lodging at mine house: thou must be content with a cold lodging in another place; thou mayest well tell us of thy forth coming, but I doubt thou wilt not yet be coming forth. To this the Apostle answereth; I hope in short time to be delivered: whereunto he annexeth two causes of his hope, that he might know it was, not built in the Air without foundation, but grounded and established sufficiently, relying upon the prayers of the faithful, and upon the grace and mercy of God.

This is the order of the words: Now let us consider the Interpretation of them as they lie. When he saith [ Prepare me lodging ] he meaneth the entertainment of Hospitality, whereof lodging is but a part. The word signifieth all things requisite for the well using of a Stranger; as receiving to House, food, lodging, and all other necessaries belonging thereunto, whereof many parts are expressed by the Apostle, in the description of the Widdowes that were to be taken to serve the Church, in attending unto the sick. In the next place when he saith, [ I hope through your Prayers, &c. ] it argueth, that the Churches of the Gentiles did pray incessantly unto God, for the deliverance of Paul out of Prison; as we see in the Acts of the Apostles, when Herod had killed James, and put Peter in Prison, earnest Prayer was made of the Church to God for him. So that we see he had the Prayers of the faithful, and that he did acknowledge the benefit & necessity of them, that they should prevail with God.

Lastly, when he addeth [ I shall be given unto you. ] We must understand, that the word which the Holy Ghost useth in this place, signifieth to be freely and frankly given: noting thereby, that when he should be delivered, and find the effect of their Prayers, it should be through the free grace and mercy of God, and not merited by the Saints. So then, according to this order of the words, and interpretation of the Text, the reading of this Verse is to this effect. Having now ended my suit moved unto thee touching Onesimus, I am in the next place to solicit thee for myself; namely, that as thou art inclined in love to all the Saints of God, so that thou prepare thyself to entertain me at thy house, with all the fruits of hospitality. For although I be in bonds, and kept fast in hold, yet my hope is; that by reason of the continual and effectual Prayers of the Saints, I shall ere long, through the free mercies of God be given unto you, and to the other Churches, for their further edification in Christ Jesus our Lord.

Thus much touching the meaning. Now follow certain general observations, which I will only point out, and not stand upon at large. First of all, observe the different manner of the Apostles dealing here, and in the former words. When he entreateth for another, he is large and earnest, but when he commendeth to him his own cause and private business, he dealeth in a word; he dispatcheth it briefly; he toucheth it by the way; as if it were a thing impertinent, or from the matter. This showeth, that he had more respect, and a greater regard to obtain his suit for Onesimus, and to further his salvation, then to speed in his own suit, which pertained to the supporting and supplying the necessities of this present life. This teacheth us to be more earnest in another man's cause then in our own, but especially all Pastors, that have the charge of Souls committed unto them, to be more earnest for the saving of Souls, then to procure their own ease; and that they seek the benefit of others, rather then the profit of themselves; according to the rule of the Apostle. 1. Pet. 2. Feede the Flock of God that dependeth upon you, caring for it; not by constraint, but willingly; not for filthy lucre, but of a ready mind. This affection if it be found in us, shall minister exceeding comfort to our hearts, when we remember that we have employed our gifts and labors to gain a people to God, and have not sought theirs, but them. On the other side, woe unto idle Shepherds, that feed not the Flock, but feed themselves. Such as are to work in the Lord's Vineyard must be Laborers, not Loyterers; they must be able to feed, not to fleese; they must blow the Trumpet, and not hold their peace.

Secondly, the Apostle doth not assure himself or the Churches of God that he shall be delivered, but [ he hopeth ] to be set free, as if he should say; I have conceived an hope not vain and foolish, without ground of reason, but I trust in God's mercy to be set in safety, that I may serve the Church, and profit you in the Gospel a long time. Now, whether the Apostle being delivered out of Prison, ever came among the Colossians, and took up his lodging in the House of Philemon, it is uncertain, and not to be found in the holy Scriptures. The like hope he conceiveth in other places of his Epistles, as when he writeth to the Philippians, Chapt. 1. To abide in the flesh is more needful for you, and this am I sure off, that I shall abide, and with you all continue, for your furtherance and joy of your Faith. And in the Chapter following, I hope to send Timothy as soon as I know how it will go with me: and I trust in the Lord, that I also myself shall come shortly. The like we see in the Epistle to the Hebrews (if that were Paul's ) Chapt. 13. Know that our Brother Timothy is delivered, with whom (if he come shortly) I will see you. Observe in this place, that his hope is not absolute, but condicionall; not simply purposed, but limited; I hope in the Lord. This is expressed by him in the first Chapter of the Epistle to the Romaines, I make mention of you always in my Prayers, beseeching that by some means, one time or other, I might have a prosperous journey by the will of God, to come unto you. We must therefore know, that all our steppes are directed of God, they are not in our own power to be ordered at our own pleasure. We must also beware of all vain confidence and presumption in our selves, and in under-taking our business and affairs of this life, seeing the success is unknown, and our life is uncertain. Whatsoever we take in hand, we must depend upon the providence of God, and rely upon his will.

Hence it is, that the Apostle James reproveth them that say, Go to now ye that say, today or tomorrow we will go into such a City, and continue there a year, and buy and sell, and get gain: (and yet ye cannot tell what shall be tomorrow.) For what is your life? It is even a vapor that appeareth but a little time, and afterward vanisheth away: For that ye ought to say, If the Lord will, both we shall live, and we shall do this and that. God is the chief Ruler and Moderator of all persons and actions, nothing is guided and governed by Fortune, nor falleth out by Chance: he sitteth as it were at the Sterne, and ordereth all things to his own glory, and the good of his Church.

Thirdly, he putteth them in hope and comfort, that he should be delivered and come unto them, as a matter that would be welcome and profitable unto them. Which teacheth, that the company, fellowship, and presence of the faithful Servants of God, is much to be desired and looked after, and much to be rejoiced in. Thereby they receive mutual comfort one in another, and bestow mutual graces one upon another, and likewise by having the fellowship one of another, they whet and sharpen one another. We are ready to grow dull, as an edge-tool that is quickly blunted and turned. Now the communion and communication which we have together among our selves, will quicken our Faith, and kindle our zeal, that it will break out into a great flame. Hence it followeth, that they are happy that delight to frequent the company of the godly, and of such as may profit us in the best things. He that walketh with the wise, shall be the wiser; but he that is a companion of Fools, shall learn foolishness. Wherefore, they are hereby reproved, that never think themselves better at ease, then when they are farthest from them that delight in the Lord, and take pleasure in lewd and riotous company, by whom they are misled and carried out of the right way.

Lastly, we see that the Apostle always ascribeth much to to the Prayers of the Saints. We know, that Paul was one of the chief of the Apostles, whose gifts were great; whose labors were painful; whose visions and revelations were wonderful; yet he rejecteth not the prayers of the Church; as appeareth in this place, and Phil. 1, 19. I know that this shall turn to my salvation through your prayer, and by the help of the spirit of Jesus Christ. So then, the excellency of any member and worthiness of the chiefest in the Church, doth not exempt him from standing in need of the Prayers of the poorest Christian and lowest part of the Church. Nay, the greater and higher, and more eminent any man is, the more he hath need to be prayed for, and commended to the grace of God; inasmuch as he is set in a more slippery place, he lieth open to greater danger, and is exposed to stronger temptations and assaults of Satan, then those that are in a lower place, and a meaner condition. Such then as excel others in gifts or calling, ought to desire the prayers of the faithful (which avail much if they be fervent) no less, if not more then others. Note also the great necessity and force of prayer, that all persons, as well high as low, stand in need of it.

Lastly, let everyone labor to have a feeling of his own want of the supplication of others; yea, the higher we are set, the greater will be our fall, if we be not strongly assisted by all such means as God hath left, to further our salvation and deliverance out of troubles that hem us in on every side. Hitherto of the observations: Now let us come to particular doctrines.

[ Moreover also, prepare me lodging. ]

He requireth in these words, of Philemon, an entertaining of such as are destitute, and driven out of house and home for the Gospels sake; as if he should say, when any of the poor Saints are banished, persecuted, and put to great extremities, as the World doth always carry an hard and unmerciful hand toward them, be careful to receive them cheerfully, and to minister all comfort ye can unto them willingly. The word therefore used in this place, hath a general signification, and containeth all duties belonging to the entertainment of Strangers. And by Strangers we mean, not such as ordinarily come to visit us, nor such as travail about the business of this life, and take up their lodgings in Inns or Taverns: but such as fly from place to place, and are compelled against their wills, to leave Country, or Kindred, or House, for the Gospels sake. The word used in this place, is not to be restrained to giving of them lodging, as if they had discharged so much as could be required of them, but under that, all duties of the same kind and nature are comprehended; as Meat, Drink, Apparrell, and all other things necessary for them. These the Apostle knew would be joyfully yielded by Philemon to him, and all other the faithful, especially such as labor in the word and Doctrine. Hereby we learn for our instruction, that Hospitality; that is, the courteous and joyful entertainment of distressed Strangers, is to be used and practiced diligently by all the Children of God. The succouring of Straungers that are destitute, especially the poor Ministers that are employed, or would be employed in the affairs of the Church, is required of us.

This we see in the examples of sundry of the faithful, one very famous among the rest, is the Shunamites Wife, Who called the Prophet of God to her house to eat Bread; and she said to her Husband; Behold, I know now, that this is an holy Man of God that passeth by us continually, let us make him a little Chamber with Walls, and let us set him there a Bed, and a Table, and a Stoole, and a Candlestick, that he may turn in thither when he cometh to us. This is it which the Prophet Isaiah commendeth, Chapt. 58. 7. Is not this the fasting that I have chosen, to deal thy bread to the hungry, and that thou bring the poor that wander unto thine house? When thou seest the naked, that thou cover him, & hide not thyself from thine own Flesh? This is noted as a part of the innocence and integrity of Job, Chapt. 31. The stranger did not lodge in the street, but I opened my doors unto him that went by the way. The like we might say of of the Woman of Sarepta, that entertained Elijah in the time of famine: of Lazarus and his Sisters, that received Christ into their house: of Zacchaeus, who lodged him joyfully: of Lydia, who entreated Paul and his Compaons, to come into her house, and to abide with her: of Onesiphorus, who sought out the Apostle diligently, refreshed him oftentimes, and was not ashamed of his Chaines. All these examples, Registred and recorded in the Olde and New Testament, teach us, that God requireth it as a special duty at our hands; to entertain, lodge, and refresh such poor Straungers as are constrained to wander up and down, either for preaching or professing of the Gospel.

This duty is urged upon us by diverse reasons in the holy Scriptures. First, it is to be practiced of us, because it is the commandment of God, that we should love and lodge strangers, and show all pity and compassion toward them, to succor them in their necessity. This is it which Moses saith, Deut. 10. Love ye the Stranger, for ye were Strangers in the Land of Egypt. Herevnto cometh the rule of the Apostle, Rom. 12. Distribute to the necessities of the Saints, give yourselves to Hospitality. This is the precept of the Apostle Peter, Chapt. 4. Be ye harborous one to another, without gruding. Seeing therefore God commandeth, it is our part to obey, and submit our selves to his will and pleasure.

Secondly, as God requireth this duty of us, so we have his own example to teach it unto us. It is a property of God to love Strangers, and therefore to be imitated and followed of all that belong unto him. This reason is expressed in the Book of Deuteronomy, Chapt, 10, 18. The Lord our God, is God of God's, and Lord of Lord's, a great God, mighty and terrible, who doth right unto the Fatherless and Widow, and loveth the Stranger, giving him food and raiment, love ye therefore the Stranger. Where we see, he urgeth this duty to love the stranger, moved by the example of God himself, who is always ready to help him, and to defend him: so that it ought to be our desire and delight to study to be like unto our heavenly Father.

Thirdly, God doth greatly honor such as honor Strangers: they have been so far honored by God, as that Angels have entered into their houses, been entertained by them, and have blessed them. This the Apostle teacheth, Heb. 13. Be not forgetful to entertain Strangers: for thereby some have received Angels into their Houses unawares: Declaring hereby, that they which in the simplicity of their hearts serve God, and comfort his Saints in the duties of Hospitalitie, and other fruits of love, shall obtain great honor, and many blessings from GOD, even more then ever they thought of, or could expect at his hands; as we see in Abraham and Lot, who became the Hosts of his special Servants, most dear unto him, even the most glorious Angels, nay of the Lord Jesus Christ, who was among them. Thus doth the Lord honor them that honor him. Seeing therefore God commandeth this duty in his word, approveth of it by his example, and honoreth the performance of it in his Servants, it teacheth, that the kind entertainment of such as are desolate and destitute Strangers, poor Widows, or fatherless, friendless, and comfortless Orphans, is an acceptable service approved in the eyes of God.

The doctrine being thus cleared, the Uses remain to be shown. First, this declareth, that Hospitality is a commendable virtue, and a worthy fruit of love; yea, an excellent ornament in the Children of God, whereby they receive good report of the Church. We see this in Rahab, Who by Faith received the Spies peaceably, and sent them out another way. We see this in the old Man of Mount Ephraim▪ that dwelt in Gibeah, who wished peace unto the Levite and his wife, and brought him into his house, and gave Fodder unto the Asses; there they washed their feet; there they did eat and drink; and there their harts were merry. So the Apostle Rom. 16. commendeth Phebe, a dear Sister to the Romans, That they receive her in the Lord as it becometh Saints, and that they assist her in whatsoever business she needeth of their aid: for she hath given Hospitalitie unto many, and unto himself also. Likewise Gaius is commended to the Host of Paul, and of the whole Church: yea, to be faithful to all the Brethren, and to Straungers, which did bear witness of his love. The Church was then in persecution; the people of God were often driven into banishment. There were in those days no Inns to receive Straungers, and to entertain Trauailers, as there were afterward, and now are in all places. Every godly man's house ought to be their Inn to receive them. We love the truth, as we love the entertainment of those that profess it, and suffer for it. Especially it is required of us, to make much of the true Ministers of Christ Jesus, when we see them made as Straungers, to want house, living, maintenance. Seeing therefore many troubles were raised through the tyranny of the Enemies against the Saints; so that they were constrained to forsake their Country and Kindred, to enjoy the profession of the Faith, and the peace of a good conscience: the Apostles of Christ do oftentimes beat upon this point, and require this duty, to receive such to our houses as the World rejected, and accounted unworthy of the company of men. If we do good to these poor members of Christ, that are glad to wander up and down in sheep's skins, and in Goats skins, being destitute, afflicted, and tormented; who, to save their lives from the rage of the oppressor, and the sword of the persecutor, were driven to hide their heads in Wildernesses, and Mountains, and Dennes, and Caues of the Earth; we testify our unfeigned love to the truth, and to the Brethren; nay, to Christ Jesus himself, as we shall see and show afterward. But if we do good to such as are able to requite it, and to such as are linked unto us by Kindred, or any other band, it is no true trial, no due proof, no perfect testimony of our charity.