Two Treatises, Commentary on verse · Verse 16
VERS. 16. Not now as a ſeruant.
A Confirmation as wee ſhewed in the former Verſe, becauſe now by his departure, ONESIMVS was become a Conuert: which is ſet foorth by the Metaphore of a Brother, and therefore now by his departure was ioyned to him for euer: for this ſpirituall Coniunction of Brethren in CHRIST, ſhall neuer faile, but ſhall continue for euer.
By a Brother then, is here meant a true Chriſtian, as 1. Cor. 5. If any who is called a Brother: and Gal. 1. 2. and the Brethren that are with me.
Firſt, Here note the ſpirituall kindred that is Doct. 1 betwixt true Chriſtians: they are all Brethren, Brethren The ſpirituall kindred and brotherhood betweene Chriſtians.by the Fathers ſide, hauing one Father, God the Father of Spirits; Brethren by the Mothers ſide, lying in the ſame wombe of the Church, hauing one and the ſelfe-ſame elder brother CHRIST IESVS, begotten with the ſame ſpirituall Seed; fed at the ſame Table with the ſame nouriſhment. This Brother-hood muſt farre exceed the naturall, euen as Gods Father-hood towards vsus farre exceedeth the naturall Father-hood among men: looke then what nature tyeth naturall Brethren to, that doth grace much more tye ſpirituall vntounto, as
Firſt of all, vntounto Amitie and Vnitie. Pſalme 133. What duties it teaches.10. How happy a thing is it for Brethren to dwell together in Vnitie! Let there be no ſtrife, ſaid ABRAHAM to LOT, betwixt thee and mee; for wee are Brethren.
How then doe they ſhew themſelues Brethren, that doe bite, yea, and deuoure thoſe that are of the ſame holy Profeſſion with themſelues? Euen as in the Sea the greater Fiſhes ſwallow vp the leſſer.
When there bee Schiſmes and Factions, partakings in the Church, EPHRAIM againſt MANASSES, and MANASSES againſt EPHRAIM, and the Children of the Church ſtriue together in her wombe, as once ESAV and IAAKOB; it argueth that ſome at leaſt are vnnaturall Brethren.
Againe, it is the part of Brethren to take one anothers part, to cleaue one to another, taking that which is done to their Brother, as done to themſelues, as wee ſee in the examples of IAAKOBS ſonnes, taking the abuſe offered to their ſiſter, as to themſelues, and thinking it a ſufficient excuſe for their ioyning together in the reuenge of the Sichemites: it was done in their ſiſters quarrell. Should they abuſe our ſister as a Whore? Well, ſpirituall Brother-hood ought to bee more effectuall then naturall: for there is a friend that is aboue a brother, Prou. 16. that is, the Chriſtian friend, who alſo is a ſpirituall Brother. In euill cauſes therefore ſhall naturall Brethren thinke themſelues excuſed, that they doe it in defence of their Brethren, and to manifeſt their naturall affection? How then ſhall we be able to excuſe our ſelues, if in good cauſes we flinch one from another, as DEMAS and diuers others did from PAVL, leauing him to anſwere for himſelfe? O, this is not the part of good Brothers. How doe wee ſhew our ſelues Brethren, Sonnes of the ſame heauenly Father, when wee will not ioyne together in thoſe things which are for the honour of that our Father, and the good of our Mother the Church?
Thirdly, it is the propertie of a Brother, though at other times hee hauehave beene ſomething more vnkinde to his Brother, yet in his affliction and extremitie, then to feele nature working in him, and to ſhew and expreſſe his affection by doing his beſt.
This is that which SAEOMON noteth, Prou. 17. 17. A friend loueth at all times, and a brother is borne for aduerſitie.
Wherefore, howſoeuer in the time of peace wee hauehave not ſo manifeſted our louelove to Chriſtians as wee ought to hauehave done, yet in perſecution, if there be any brotherly affection, we cannot then containe it, nay, then it will breake forth: Then wee ſhall cry out amaine as Ioſeph did, though before, with him, wee hide and diſſembled our affections, I am IOSEPH your brother.
In Hiſtories we read, that CROESVS his ſonne hauing beene alwayes dumbe, yet the Citie being ſurprized by enemies, he ſeeing one ready to kill his father, Nature ſo wrought in him, that it violently (as it were) broke the impediments and ſtrings of his tongue, & cauſed him to cry out with great paſſion: O kill not King CRoeSVS.
If we then will ſhew our ſelues true and naturall Sonnes of God, and ſo brethren to his children, when wee ſee his Honour readie to be trod vnderunder foote, when we ſee his children euill intreated, then is it high time for vsus to manifeſt our affection.
A notable example of this we hauehave in MOSES, whoſe brotherly affection towards the perſecuted Iſraelites, all the pompe and pleaſure of PHARAOHS Court was not able to ſmother and ſuppreſſe, but it brake forth in that manner, that it cauſed him to relinquiſh the Court and all his hopes there, and to chooſe rather to ſuffer affliction with the people of God.
Naturall kindred in ſome caſes may be concealed, and ſpecially in the caſe of danger, as ESTHER was counſelled by MORDECAI, to conceale of what Countrey ſhee was. But our ſpirituall kindred leaſt of all may be concealed in the time of danger and trouble; nay, then is the tryall of it; for as by SALOMONS wiſedome, going about to cut that controuerted childe in two, the naturall mother was diſcerned: ſo the like wiſedome of God, ſuffering our brethren in the Faith to be in like manner dealt withall, as the childe ſhould by SALOMON, our affections are tryed, and true brothers are notably diſcerned, and baſe ones detected.
Let this be remembred then of vsus, that profeſſe the ſame holy Truth, that wee are Brothers, yea, Twinnes, and therefore wee muſt alwayes bee knit together in a holy harmonie of wills and affections, reioycing and weeping, liuing and dying together. If wee finde theſe qualities and properties of brethren in our ſelues, it is no matter for the Worlds ſcorning at this brotherhood, it is our glorie.
Secondly, Obſerue that this ſpirituall brotherhood Doct. 2 is betwixt all Chriſtians indifferently, whatſoeuer The ſpirituall brotherhood is among all Chriſtians indifferently.difference there bee amongſt them in outward ciuill reſpects, yet they are nothing preiudiciall to this ſpirituall Fraternitie in Chriſt: for here PHILEMON and ONESIMVS, the Maſter and the Seruant, are made theſe kind of brethren. Howſoeuer we are differenced in ciuill policie and in ciuill ſocieties, ſome being Noble, ſome being Baſe, ſome Rich, ſome Poore, &c. yet in that ſpirituall ſocietie, of which CHRIST is the Head, there is no ſuch diſtinction. Here wee are all equalls, all one, all brethren: Chriſt in his body giues no ſpeciall place to a King, becauſe hee is a King; no, hee reſpects not the King, more then the Begger.
This Doctrine is of ſpeciall vſe, both for comfort to Inferiours, and for humiliation and moderation of minde to Superiours, in as much as the ſeruant is Chriſts Free-man, and the Maſter is Chriſts ſeruant, 1. Corinth. 7. Let then the brother of low degree reioyce in this, that he is exalted, IAMES 1. in Chriſt, to be equall with the greateſt Prince in the world, yea, to bee aboue him, if hee bee out of Chriſt. Againe, as Saint IAMES counſells in the ſame place: Let the brother of high degree reioyce in his humilitie, euen in this, that in Chriſt hee hath made equall with himſelfe the meaneſt. Let him not reioyce in his outward preeminence hee hath ouer them, but let him know this is his glorie, which in the world is counted humilitie, that he hath ſuch a poore begger his equall. And ſurely, we hauehave no cauſe to bee aſhamed of them that bee poore, to bee our brethren: for if God acknowledge them to bee his Sonnes, I hope, it is no diſparagement to any, to acknowledge them their brethren, nay, a credit, and, as Saint IAMES ſheweth, A matter to be boaſted in, for if we hauehave them our brethren, then we hauehave God our Father. And if we denie them to be the Sonnes of God, who bee our brethren, in ſo doing wee openly diſclaime God from being our Father.
Let vsus then acknowledge the pooreſt Chriſtian as our brother, though our owne bond-ſlaue, doing the parts and offices of a brother vntounto him. Naturall men oftentimes, by the force of naturall affection, acknowledge their naturall brethren, though they themſelues be highly exalted aboue them in the world. And ſhall not grace exceed nature? ſhall not brothers in the Lord much more eueryevery way acknowledge their brethren, though they be neuer ſo much aduanced aboue them in their ciuill calling? The Chriſtian calling will not ouerthrow the ciuill. Religion will not ouerthrow Policie, nay, rather it confirmes this. It will not teach thy ſeruant to ſlip his necke out of the collar, and to denie thee ſeruice and ſubiection: why then ſhould Policie be ſo vnkind and vnthankfull to Religion, as to ouerthrow it? Though, in truth, it is not ſo much Policie, as our corruption, taking occaſion by ciuill Policie, that would ouerturne Religion.
It is the pride of mens hearts puffed vp, in regard of the outward condition in the world, that makes them forget their inferiours, and ſo to carry themſelues towards them, as if they were not their brethren of the ſame Chriſtian Calling, of the ſame precious Faith with themſelues. Neither is this ſpoken, as though Superiours might not lawfully maintayne their ſuperioritie and authoritie ouer their Inferiours, but onelyonly that their inequalitie in their ciuill calling, cauſe them not to forget the equalitie in the Chriſtian. And this is a point of great wiſedome, ſo to temper our carriage, that neither our equalitie in Chriſt make vsus to forget our inequalitie in the world, nor yet on the other ſide our inequalitie in the world, make vsus forget our equalitie in Chriſt.
Againe, this Doctrine teacheth Superiours, not onelyonly moderation to others their Inferiours, but alſo all humilitie and ſubiection towards GOD. A good Meditation is it for them, ſeeing their Inferiours in the world creeping and crouching to thinke thus with themſelues: O, this man is my brother, not onelyonly in regard of creation of the ſame ſtuffe with my ſelfe, but alſo of regeneration, hee is as good, as I, before God. O then how ought I much more to abaſe my ſelfe before my heauenly Maſter, caſting downe my ſelfe at his foote-ſtoole, though a King, with the meaneſt Begger, comming to Gods Houſe with all my Subiects, as their Companion, Pſal. 122!
This brotherhood betwixt ONESIMVS and Doct. PHILEMON, is amplified by the leſſer. Not as a Religious ſeruants are more then ordinarie ſeruants.ſeruant, a ſole and ſingle ſeruant, but more then a ſeruant. Whereby we learne that ſeruants, fearing God, are more then common and ordinarie ſeruants, that are without the feare of God, and therefore by good reaſon more to be reſpected. EueryEvery ſeruant will looke for ſpeciall fauour and reſpect though perhaps they are nothing but ſeruants. If thou lookeſt to hauehave more then other ordinarie ſeruants, thou thy ſelfe muſt become more then a ſeruant: Though yet a worldly Maſter will make thee leſſe then a ſeruant, and thy condition with him will be worſe then of other ſeruants, not fearing God. But this is their ſinne.
If thy ſeruant be more then a ſeruant, why then hath he leſſe at thy hands, then hee that is a ſeruant, and a ſeruant onelyonly?
Specially vntounto me.
THat which PAVL preſſes PHILEMON vntounto, hee vrges from his owne example, by an Argument drawne from the leſſe to the greater, on this wiſe.
I deſire nothing of thee, but what firſt I doe my ſelfe. I plead but for that affection from thee toward ONESIMVS, which I my ſelfe beare to him. If he be deare to me, then much more ought hee to bee ſo to thee, for I am tyed to him, but in one bond, as he is a Chriſtian: but thou art bound to him with a twofold cord which cannot be eaſily broken. OnelyOnly ſpirituall and gracious reſpects challenge affection from mee, but together with theſe doe outward and naturall bonds plead for regard from thee, who art bound to him both in the fleſh and in the Lord, both as he is a ſeruant, and as a Chriſtian ſeruant. Hee is deare to mee onelyonly as a member of the houſhold of Faith, thou art alſo bound to him as a member of thine owne houſhold. If then I vponupon this ſingle bond hold him ſo deare, how deare then ſhould he be to thee, thus doubly obliged to him? The reaſon may be drawne into this forme.
If I PAVL, thus dearely louelove ONESIMVS, then oughteſt thou, PHILEMON, to doe the like: But I dearely louelove him. Therefore, &c.
The Conſequence of his Argument hee proueth thus: Hee that is bound to a man by a double bond, ought to regard him more then he that is bound to him by a ſingle bond: But thou art bound to ONESIMVS by a double bond, I, but by a ſingle one: Therefore, &c.
Firſt, PAVL vrges PHILEMON from his Doct. 1 owne example. I louelove him, Therefore oughteſt Miniſters ſhould be exemplarie in what they teach.thou, and what I require at thine hands I doe my ſelfe. I, that plead for affection, doe ſhew affection. I, that call for louelove, doe ſhew louelove. Then a man pleades ſtrongly indeed, when hee makes himſelfe a precedent.
Miniſters ſhould bee exemplarie in all they vrge, and teach. Then is there life in their Doctrine, when there is Doctrine in their life. Men in this caſe are readier to liue by ſenſe and ſight, then by Faith. Religion hath a Truth and a Power. People will neuer beleeue the Truth of a doctrine in our mouthes, where they ſee not the Power of it in our liues.
The want of ſight cauſes the want of Faith. Except, with THOMAS in another caſe, they ſee, they will not beleeue. Their eyes muſt be taught as well as their eares. Philip. 4. 9. Thoſe things which yee hauehave both learned, and receiued, and heard, and ſeene in me, doe.
As GIDEON to his Souldiers, ſo ſhould Miniſters to their people be able to ſay, Looke on me, and doe likewiſe, as I doe, ſo ſhall yee doe, Iudg. 7. verſ. 17.
Therefore PAVL wiſhing TIMOTHY ſo to carry himſelfe in his Miniſtrie, as hee might bee free from contempt and ſcorne, counſels him to be exemplarie. 1. Tim. 4. 12. Let no man deſpiſe thy youth, but be thou an example to them that beleeue.
How many bring contempt both vponupon their perſons, and their doctrine, whileſt their doctrine condemnes their owne liues, or their liues confute their owne doctrine, while they ſtand like way-markes, and point out the way to others, and yet ſtirre not themſelues!
It is poore comfort for a Miniſter to be no further then a Phariſe. Of the Phariſes was our Sauiours caution, Matth. 23. 3. Doe yee not after their works, for they ſay and doe not. Such as ſay, and doe not, doe after their works. While wee doe after their works, which is to doe no works, how ſhall wee make our peace with that Text, Except your righteouſneſſe exceed the righteouſneſſe of the Scribes and Phariſes, yee ſhall not enter into the Kingdome of heauen? Wee exceed them not, vnleſſe wee be practicall, they were verball Doctors.
If dangerous, not to goe beyond a Phariſe, how much more to come ſhort?
To vſurpe MOSES his Chaire, and not to open MOSES his Law, is to be worſe then a Phariſe. But yet onelyonly to open the mouth and no more, what ſingular thing is this? Did not the Phariſes the ſame? And what art thou the better that thou art not worſe then a Phariſe, ſo long as thou art not better? As good neuer a whit, as neuer the better.
Phyſicians and Miniſters that in diuers things doe agree, yet herein muſt diſagree. Phyſicians will often preſcribe that to others, which they will not venture to practiſe vponupon themſelues. Miniſters practice with EZRA, ſhould goe before their preſcriptions. Ezra 7. verſ. 10. For EZRA had prepared his heart to ſeeke the Law of the Lord and to doe it, and to teach in Iſrael Statutes and Iudgements. Where they faile in this, let them make account to bee choked with that prouerbiall ſpeech, Phyſician, heale thy ſelfe. And they will bee as ridiculous as LVCIANS Apothecarie, who ſold Medicine to cure the cough, and yet was ſhrewdly troubled with it himſelfe.
It cenſures therefore ſuch as hauehave their tongues of a larger ſize then their hands, hauing indeed in regard of any practice, withered hands.
A Kingdome diuided againſt it ſelfe, cannot ſtand. No more can a Miniſtrie diuided againſt it ſelfe. Such a Miniſtrie is that whoſe practice giues the doctrine the lye.
It is not enough for Miniſters foreign. 2. Tim. 2. verſ. 15. to diuide aright, but they muſt alſo foreign Galat. 2. verſ. 14. Walke aright, See how ſharpely PAVL takes vp ſuch, Rom. 2. verſ. 21.
Specially to mee. And yet the bond whereby hee was tied to him, was the generall bond of Religion Doct. 2 No bond ſtricter then that of religion.and Chriſtianity. Euen this generall calling is a ſpeciall ligament of affection. Religion hath it's name from binding. As it bindes to God, and obedience to him; ſo it bindes the religious in ſpeciall and hearty louelove each to other. Though Religion and Chriſtianity be our generall calling, yet workes it ſpeciall affection. Gal. 6. 10. Doe good to all, but eſpecially to the Houſhold of faith. That affection betweene perſons, that hauehave the ſpeciall bands of naturall and ciuill relations, is not ſo ſpeciall, as that which this generall band cauſes. Nature makes Huſband and Wife but one fleſh; Grace makes them euen one Spirit. How often is there no affection where a ſpeciall band? Not to inſtance in the neerer band of naturall brother-hood (in the which how generall and ſuperficiall oftentimes are affections) how ſlight and ſlender is the affection betweene maſters and ſeruants? But be it that there is the greateſt meaſure of affection, that this relation can yeeld, yet are they but ſtill maſter and ſeruant, it brings them no neerer. But ſee the exact and ſtrict knot of religion, it brings maſter and ſeruant, an Apoſtle and a ſlaue, to the deere and ſpeciall affection of a brother-hood. Nothing riuets hearts ſo cloſe as religion. The ſpeciall bands of nature are but generall ones: the ſeuerall ones of grace are ſpeciall. There is a friend that ſtickes cloſer then a brother. Pro. 18. 24. The gracious friend ſtickes cloſer then the meere naturall brother. All the bands of nature, of policy, of ciuill ſociety, they are highly beholding to religion. They are but looſe at the ſtraighteſt, in compariſon of the neerer and ſtricter knot which grace makes. Religion is the ſureſt cement of all ſocieties, the looſer ioynts of all natural & ciuill relations are compacted and confirmed by the ſinew of grace and religion, which endeeres men one to another in a ſpeciall manner, ſpecially to mee.
Would wee then hauehave all thoſe that are any way Vſe 1 deere vntounto vsus, to be yet more endeered to vsus? would we hauehave them ſpecially deere to vsus, or bee ſpecially deere to them? labour wee both to plant religion in them, and to bee religious our ſelues. What is the cauſe of ſo many iarrs and wranglements betweene ſuch as liue together in the ſame ſociety, but the want of that ſingular and ſpeciall affection which ought to be among them? and what cauſes the want of that ſpeciall affection, but the want of religion?
This ſhewes what little hold there is in their Vſe 2 friendſhip, that want religion. Such a looſe ioynted friendſhip cannot hold long, which wants the nerues of religion.
Obſerue who are eſpecially to bee loued of vsus. Doct. 3 Such as now ONESIMVS was, true Chriſtian conuerts Grace the attractiue of louelove.Grace is not only the ſureſt band, but alſo the greateſt attractiue of louelove. There is a debt of louelove due to all men, due to our enemies; but our ſpeciall louelove and kindneſſe is due to the Saints. Our louelove is ready to be drawen away with glorious outſides, and with thoſe, Iam. 2. wee are ready to preferre, in our reſpects, a good ſuit before a good heart. The more ſhame for vsus. Poore ONESIMVS, in the condition of a meane ſeruant, is ſpecially beloued of Paul, and eſteemed of him as a brother. Why ſhould a ring on the finger winn ſuch reſpect? Is not a ſwine a ſwine, though he hauehave a ring of gold in his ſnowt, and is not a pearle a pearle, though it be trodden vnderunder foot? The rule of our louelove ſhould be the Lords louelove, to louelove thoſe moſt, who are moſt beloued of him. They ſhould hauehave yee cheefly of our reſpect and affection, whom the Lord hath honored with the moſt liberall largeſſe of his grace.
Specially to me. Why ſpecially to him? Becauſe he Doct. 4 had a ſpecial hand in the work of his conuerſion. See None deerer to Miniſters then their conuerts.the ſpeciall attractiue of Miniſters louelove. Their louelove cannot better be beſtowed, then where their louelove & labor hath beſt proſpered. Thoſe trees delights the Huſbandman moſt in, which were of his own planting and griffing. The good ſucceſſe of our former louelove, is the greateſt motiue that may bee to preſent and future louelove. Moſt mens loues are for good receiued, they louelove ſuch perſons, who hauehave beene inſtruments and meanes of good to them; but heere it is otherwiſe, Miniſters louelove thoſe moſt, not from whom they receiue ſome temporall, but to whom they doe ſome ſpirituall God. And thus to louelove one, not for good receiued, but for good done, is truely Chriſtian and royall. Great is the affection of a Conuert, to the Miniſter and Miniſtry, which hath beene the meanes of his conuerſion. Hee accounts his very eyes but a vile recompence for ſo great good. Gal. 4. 15. Yet notwithſtanding, in this caſe louelove rather deſcendeth then aſcendeth, 2 Cor. 12. 15. and the abundant louelove of the Conuert, is ſuperabundantly ſurmounted by the louelove of the Conuerter. So much ſeeme thoſe paſſionate and affectionate ſpeeches of Paul to witneſſe, 1 Theſſ. 2. 19. 20. and 3. 8. 9. And though the Galatians could, out of their deere affection to PAVL, impart their eyes to him, yet PAVL goes further, and could bee content to impart his owne ſoule to the Theſſalonians, 1 Theſſ. 2 8. becauſe they were deare vntounto him. This may ſerue to ſatisfie the vniuſt exception of ſome againſt their Miniſters, whom they accuſe of partiality, becauſe hee loues ſome more ſpecially then others, and why ſhould not they bee as much regarded, inaſmuch as happily they are as friendly, and as beneficiall to them as others. Well, it may bee true thou doeſt ſo: but what good hath his Miniſtry wrought vponupon thee? Hath it brought thee to knowledge, obedience, repentance and reformation, as it hath done other ſome, who are highly regarded of thy Miniſter? No ſuch matter; why then complaineſt thou? Deſire the like affection, and then complaine if thou hauehave it not. Boaſt not of what good thou doeſt to him, ſhew what good his Miniſtry hath done to thee. The fault is thine owne. It is not partiality, vponupon difference of deſart, to ſhew difference of reſpect.
But how much more to thee, both in the fleſh and the Lord?] The aſſumption of the ſecond ſyllogiſme which was, but thou art bound by a double band, the band of the fleſh; as hee is thy ſeruant, and by the bond of religion, in the Lord, Therefore &c.
According to the number and nature of the Doct. bands, whereby any are obliged to vsus, or mee to them, eueryevery circumſtance that may make for louelove, The more bonds, the more dutyſhould hauehave force in our affection. VponUpon doubled grounds and bonds, ſhould bee doubled louelove and duty. We are to louelove eueryevery Chriſtian, though no other bond tye vsus thereunto, but that of Chriſtianity. But if vntounto this there come others, our affection ſhould encreaſe together with them. 1 Tim. 5 17. Let the Elders who rule well, bee accounted worthy of double honour, eſpecially they who labour in the word and doctrine. Why a double honour? becauſe a double deſart, which binds thereunto. A Chriſtian is worthy our louelove, of what kinred or family ſoeuer; but when a Chriſtian ſhall bee both of Gods family and of our owne family, both Gods childe and our owne, Gods ſeruant and our owne, this encreaſe of bonds ſhould not be without encreaſe of affection. They are fowly to blame then, that on the contrary, the more their bonds, the leſſe their affection. How many could better affect ſome neere vntounto them in naturall bonds, if they were farther off. The quarrell is the greater from the neerneſſe of their bonds. So many a woman is ſo much the more hatefull, becauſe a wife, and a zealous one; many a childe leſſe beloued, becauſe a religious childe; many a ſeruant leſſe reſpected, becauſe a godly ſeruant. So many a childe deſpiſes the counſell of a gracious mother, becauſe a mothers counſell: whereas ſo much the rather to be regarded, becauſe good counſell, from a mother, and from a good mother. Is ſhee not thy wife, nay a good wife? therefore to neglect her aduice, aggrauates thy ſinne: for the more the bonds betweene thee and her, the more art thou bound to regard her. From hence doth the Lord aggrauate thoſe huſbands ſinnes, Malac. 2. 14. Thou haſt dealt treacherouſly againſt the wife of thy youth, yet is ſhe thy companion, and the wife of thy couenant. The more the bonds, the more their ſinne. It will not ſerue the turne therefore, to make but a tuſh at a wiues, a ſoones, a ſeruants, a mothers counſell, ſo farre are they therefore from being neglected, becauſe ſuch, that therefore they are to be regarded, becauſe ſuch, to whom thou art obliged by ſo many bonds.
As fowly alſo to blame are ſuch, whom all the bonds of nature, grace, reaſon, religion, affinity, neceſſity, pouerty, honeſty cannot binde to the works of mercy. How many are farre more cheerefull, and open handed and hearted in releeuing the neceſſities of ſtrangers, then the neceſſities of ſuch, to whom nature, alliance, bloud and religion bindes them. Hence the prouerb, of much kinred and few friends, whereas on the contrary, by this rule, the more kinred, the more friends ſhould a man hauehave. One cannot prouoke hard hearts more, then by pleading for releefe, for their neere, poore, and religious kinred. This was the inhumanitie of the Virgin MARIES kinred (for ſo they were that came together to Bethelem to bee taxed) that they would not amongſt them afford her the kindneſſe of the worſt roome in the houſe, being in trauell; but though their neere kinſwoman, yea and the Top-branch of their family, Inheretrix of the Kingdom, and a gracious woman beſides, yet notwithſtanding all theſe bonds of birth, of grace, her preſent condition and exigent, they can bee content (againſt all all humanity and ciuility) ſhe ſhould bee deliuered in a ſtable. When the Perſian Sages came to Bethlehem, they ſhewed themſelues farre more reſpectiue, and they preſented CHRIST with gold, frankincenſe and myrrhe. Surely, if his mother had been among them in Perſia, they would hauehave prouided her a better roome then a ſtable. A vile ſhame that MARY ſhould finde more kindneſſe in Perſia, then in Bethlehem, from meere ſtrangers, then from thoſe that were neere vntounto her in bloud and in religion. So IEREMY found more curteſie from the barbarous Caldeans, then from his owne people. The Iewes impriſoned him, the Caldeans gaue him his liberty.