Commentary Upon Philemon, Exposition · Verse 17
17 If therefore thou account our things common, Receiue him as my ſelfe.
The order of the words.HItherto we hauehave ſpoken of the former reaſon drawne from the Apoſtles action of ſending him backe to his Maiſter, together with the conuincing and confuting of the two obiections that might be made againſt the receiuing of him; one touching the retaining of him with himſelfe; the other, touching the Seruants departure from his Maiſter. Now followeth the ſecond reaſon of the ſecond ſort, taken from the perſon of Paule, and it is of his communion with Philemon, and the participation of the ſame heauenlie guifts and graces with him. This reaſon is firſt handled, and then another Obiection is preuented. The reaſon is in this 17. Verſe: the preuention is the two next following; to wit, the 18. and 19. Verſes. This reaſon heere vſed, is breefely propounded, and yet nothing is omitted which may carrie any force of Argument to perſwade and aſſwage Philemon. For he inferreth out of the former wordes wherein he hath commended Oneſimus, not ſo much to be accounted as a Seruant, as to be receiued as a Brother, that hee is worthy to be forgiuen: and withall, he inſinnuateth and ſignifieth that hee was neceſſarilie ioyned with him in theſe bandes of mutuall louelove, that hee could not be ſeparated and deuided from him, whereby it muſt come to paſſe, that one of theſe will followe; eyther thou muſt louelove vsus both, or elſe for euer refuſe vsus both. If thou hate him, thou canſt not louelove me: or if thou louelove me, thou muſt not hate hate him. This reaſon is thus framed:
If we hauehave fellowſhip together in all common bleſſings, then receiue him.
But we hauehave fellowſhip together in all common bleſſings:
Therefore receiue him.
The firſt propoſition of this reaſon is in the beginning of this verſe, [If therefore thou account our things common, receiue him.] The concluſion is amplified and made manifeſt by a compariſon of the like, [Receiue him as my ſelfe.]
The meaning of the words.Thus much of the Method: now let vsus ſee ſomewhat concerning the meaning of the words, which are few, and not hard. When the Apoſtle ſaith [If thou account our things common] the words in the originall are; If thou hauehave mee a Fellow or partaker; that is, One in common with thee: whereby he expreſſeth his ſingular affection to this poore fugitiue Seruant, and maketh his cauſe and this requeſt all one, ſo that to reiect him, was as much as if he reiected Paule; and on the other ſide, to embrace and receiue him, is accounted by him, as done to himſelfe. Againe, when he craueth to hauehave him receiued; by receiuing, we muſt vnderſtand, not onelyonly the entertaining of him into his ſeruice, and the taking of him home into his houſe, but therein alſo he requeſteth of him, to forgiue him his offences committed againſt him, and to think well of him, as of a Brother in Chriſt. Laſtly, when he addeth [As my ſelfe] he meaneth, louingly, friendly, hartily, as thou wouldſt doe me if I came vntounto thee. As if he ſhould hauehave ſaid; ſeeing no man denieth to his companion and familiar friend, any thing that is honeſt and iuſt, it cannot ſtand with that louelove and familiarity that hath euer beene betweene thee and me, to deny me this reaſonable requeſt: but we hauehave beene and are moſt deare and inward friends, communicating one with another all good things, ſo that I hauehave accounted thee another my ſelfe, and thou haſt accounted me another thy ſelf, and therefore I doe not doubt, but thou wilt receiue him againe into thy fauour, as if he were another Paule, or as a member of his body.
Sundry obſeruations ariſing out of this Verſe.This is to be marked and conſidered concerning the meaning. The words in this verſe are not many, but the obſeruations are not few that might be concluded and collected out of the ſame. Firſt of all, many may maruaile that the Apoſtle is ſo earneſt, vehement, and importunate for a Seruant, and eſpecially for ſuch a Seruant. Surely, feare of hard and ſeuere dealing might hauehave moued Oneſimus to diſtruſt and deſpaire, and therefore he vſeth all meanes to hold him vp, to cherriſh his faith, and to further the good work begun in him, being as yet a young plant, a new conuert, as a ioynt newly reſtored, and hauing yet a tender conſcience: whereby he prouoketh vsus and all others, to ſeek tenderly the vpholding, maintaining, confirming, and comforting ſuch as hauehave giuen witneſſe of their true repentance, not to quench the ſmoaking Flaxe, nor to breake the bruiſed Reed. For ſeeing we are with all mildneſſe to receiue vntounto vsus ſuch as are weake in the faith; woe vntounto them that ſtay them that are comming forward, and lay ſtumbling blockes in their way to bring them backe, and to cauſe them to returne to their vomit with the Dog, and to the wallowing in the mire like the Sow that was waſhed. And ſeeing the ſinner is thus to be helped, which hath approued his conuerſion vntounto vsus, that we are to make interceſſion vntounto others, to obtaine pardon for the penitent; we are admoniſhed, that they are much more fauourably handled, and carefully to be receiued, and gently to be remitted by our ſelues.
Secondly, we ſee, that to the old requeſt he addeth a new reaſon: for we ſhal neuer finde in this Epiſtle, his petition barely and nakedly propounded. He hath vſed diuers Arguments before to perſwade Philemon, yet heere we hauehave another annexed, to moue him to grant it without denyall or reſiſtance. This giueth inſtruction to the Miniſters of the Goſpell, to teach the truth ſoundly and ſubſtantially, as that the conſciences of the people may be wel grounded, and throughly ſetled therein. When matters of weight and importance are in queſtion, they muſt not deale rawly, they muſt not vſe weake proofes and vnſufficient reaſons, whereby men may be rather hardned in their errors, then helped out of their errors.
Thirdly, the Apoſtle doth not ſimply ſay; If our things be common (as hee might hauehave done) but if thou account them common, and vsus to hauehave a communion betweene our ſelues: declaring thereby, that it is not enough to know a truth, vnleſſe we alſo yeeld vntounto it as vntounto a truth. It is one thing to know what is good, and another thing to embrace it in our practiſes. It is one thing to know what is euil, and another to refuſe it in our actions. We muſt labor not onelyonly to hauehave our minds cleered, our vnderſtandings and our iudgments rectified to ſee the truth, but to hauehave our harts and affections ſanctified to follow it. It behoueth therefore not to reſt our ſelues ſatisfied with generall notions, but ſo to enſue after them, as that we make ſpeciall application of thē: Dauid in general knew that Adultery was euill; Noah knew that drunkenneſſe was beaſtly, Peter knew the denying of his Maiſter was fearefull; yet in the brunt of tentation, though the minde had knowledge of it, the affections would not refuſe it, but yeelded as a Cittie beſiedged by an enemy.
Fourthly, the Apoſtle putteth Philemon in minde, that ſeeing there was ſo neere a coniunction between them twaine, that they were become as it were one man, and had one minde in two bodies; it followeth, that whatſoeuer was ioyned to one of them, ought of neceſſity to bee ioyned to the other. Whereby we ſee, that ſuch as are our friends, ought to be alſo the friends of our friends, that is; of thoſe that are ioyned vntounto vsus. Philemon was the friend of Paule, and therefore if Oneſimus were the friend of one, he muſt needes be the friend of the other. Paule and Philemon were as two Brethren, if then Oneſimus were the Brother of Paule, he ought alſo to be accounted the Brother of Philemon, and therefore he would hauehave him receiued as himſelfe. It is no true friendſhippe when one taketh profeſſion to louelove another man, and yet hateth him which is his cheefeſt and deareſt friend: for if indeede we loued him, we would for his ſake louelove the other that loueth him. This we ſee in the couenant made with Abraham, nIam. 2, 23.who is called The friend of God, whereby it appeareth, oGen. 12, 3.that the Lord promiſed to be a friend to his friends, and an enemy to his enemies.
Fiftly, in the amplification of the concluſion, he addeth [As my ſelfe] thereby ſhewing, that he would hauehave him regarded no otherwiſe then himſelfe. Whereby we learne, that our louelove to the Brethren ought not to be in word, or in tongue, or in ſhew, but in deed, in truth, and in hart. This is Chriſtian louelove, this was in Chriſt toward vsus, and this ſhould be in all of vsus one toward another. 1. Iohn 3, 18. Rom. 12, 9. 1 Pet. 4, 8. Theſe particular obſeruations and ſundry others might be ſtood vponupon, and farther enlarged, but I hauehave only pointed them out, and will leaue them to your farther conſideration. I wil onelyonly ſtand vponupon the Doctrines that are more principally intended, and more particularly purpoſed, which conſiſt in the ſtrength of the reaſon, and in the truth of the words in themſelues conſidered.
[If thou account our things common, receiue him as my ſelfe.] This reaſon is drawne from the working cauſe. Where, to moue Philemon to graunt his petition, he alleadgeth the communion that was betweene them. If I bee partaker with thee, and thou with mee of the common benefites, ſo that the ſame thing which is mine is thine, and the ſame thinges which are thine, I may account mine; thou being my Friend, canſt not deny to louelove and receiue him that is my Friend. Indeede, if we had onelyonly a priuate reſpect vntounto our ſelues, ſo that my things were mine owne, and not thine; and thy things were thine owne, and not mine, thou mighteſt deny me my requeſt: but ſeeing thou art another, my ſelfe, and deare vntounto me as mine owne ſoule, it is a forcible reaſon to ſtirre thee vp, both to heare and graunt that which I deſire and requeſt of thee. Doctrine 1. The conſideration of the cō munion one with another, ought to moue vsus to regard one another.From hence we learne, that the conſideration of the mutuall coniunction that we hauehave one with another, giueth vsus an intereſt one in another, and ought greatly to moue vsus to heare and regard each other. So then, the acknowledgement of our communion ought to ſtirre vsus vp to hauehave ſuch a care one of another, that nothing requeſted vponupon good ground ſhould be denyed. This is it which the Father of the faithfull calleth vntounto Lots remembrance; pGene. 13, 8. Actes 7, 26,Let not vsus striue, for we are Brethren. So dealeth Moſes toward the Iſraelites, he ſhewed himſelfe vntounto them as they ſtroue, and would hauehave ſet them at one againe, ſaying; Sirs, ye are Brethren, why doe yee wrong one to another? The Apoſtle telleth the Epheſians, that they were as one Body, and one Spirit, they had all one Faith and Baptiſme, and hope of ſaluation, qEphe. 4, 3, 4.and thereupon perſwadeth with them to endeuour to keep the vnitie of the Spirit in the Bond of peace. Thus he teacheth the Corinthians; r1 Cor. 12, 13By one ſpirit we are all baptized into one body, whether we be Iewes or Grecians, whether we be bond or free, and hauehave been all made to drinke into one ſpirit, ſo that the gifts giuen vntounto vsus, are giuen to profit withall. The Apoſtle Iohn ſpeaketh to this purpoſe; Hereby hauehave we perceiued louelove, that he laid downe his life for vsus, therefore we ought alſo to lay downe our liues for the Brethren. This appeareth in the practiſe of Chriſt, ſIohn 11, 11.he ſaid vntounto his Diſciples; Our friend Lazarus ſleepeth, but I go to wake him vp. Where we ſee he maketh the friendſhip that was betweene them a motiue to go to Bathania, to raiſe him vp from the dead. This is offered alſo vntounto vsus in the parable propounded by Chriſt, Which of you ſhall hauehave tLuke 11, 5.a friend, and ſhall go to him at midnight, and ſay to him; Friend, lend me three loaues, &c. declaring thereby, that he which hath a friend indeed, reſteth vponupon him, and is bold with him in the time of his neceſſitie. Al theſe places and examples teach vsus to be ready to performe all duties of louelove and kindneſſe one to another, ſeeing there is, or ought to be a common fellowſhip among vsus.
Reaſon 1.The reaſons of this truth are very plaine and apparant. For firſt of all, we hauehave all of vsus one common Father, we are al his children; we hauehave one common Maker, we are the worke of his hands. If then we be ſo neerely tied, ſo cloſely linked & yoked one to another, we ought to hauehave a great care and reſpect one of another. This is it which Iob conſidered to moue him to mildneſſe toward his Inferiors, uIob 31, 15.He that hath made me in the wombe, hath he not made him? Hath not he alone faſhioned vsus in the womb? Where he ſheweth, that the Maiſter and the Seruant hauehave one and the ſame Creator, ſo that they are ſo ſtraightly ioyned together, as that they are bound to bee beneficiall one to another. To this purpoſe Salomon ſaith, xProu. 22, 2.The rich and the poore meet together, the Lord is the maker of them all; that is, they liue together in a common fellowſhip, and one ſtandeth in need of another.
Reaſon 2.Secondly, as we hauehave one common Father, ſo we hauehave one head, and are the members one of another. This is it which our Sauiour teacherh in the Goſpell; yIohn 10, 16.There ſhall be one ſheep-fold and one Shepheard. There cannot bee a neerer coniunction & communion, then the members of the ſame body hauehave one with another: eueryevery one ſeeketh the good of another, and all labour after the benefit and preſeruation of the whole. This compariſon is fitly alledged by the Apoſtle, z1 Cor. 12, 12As the body is one and hath many Members, and all the members of the body, which is one, though they be many, yet are but one body: euen ſo is Chriſt. So then, ſeeing God is the common Creator of vsus all, and ſeeing we are made the members one of another, through our coniunction and vnion with Chriſt, we gather from both theſe conſiderations, that our fellowſhip and communion one with another, muſt cauſe and compell vsus to doe all good one to another, and to hauehave a ſpeciall care one of another.
Vſe 1Let vsus breefely ſee what profitable Vſes may be concluded from hence. And firſt, if the communion that we hauehave one with another, and the entercourſe of friendſhip ought to moue vsus to Chriſtian duties; then it followeth much more, that the communion that we hauehave with Chriſt, and the honour which God vouchſafeth vntounto vsus to account vsus his Friendes, ſhould be auaileable to ioyne vsus to him, to teach vsus to obey him, to honor him, to ſerue him, to worſhip him, and to walke in the practiſe of his Commandements. Hence it is, that Abraham performing the condicions of the Couenant that God hath required of him, when he promiſed to be his God, and the God of his Seede, a2 Chro. 20, 7 Eſay 41, 8. Iames 2, 23.is oftentimes renouned with this honourable Title, to bee tearmed [The Friend of God.] This Chriſt our Sauiour teacheth, bIohn 15. 14, 15. and 14, 15.Ye are my Friendes, if ye do whatſoeuer I commaund you: henceforth call I you not Seruants, for the ſeruant knoweth not what the Maiſter doth: but I hauehave called you Friendes, for all thinges that I heard of my Father, hauehave I made knowne to you. No friendſhip is more glorious and gainefull, then the frendſhip of God, none is more conſtant or continuall, ſeeing whom he loueth, he loueth to the end. Hereby we hauehave acceſſe vntounto God, as to our Friend, then which▪ what can be a greater Dignitie.
Now the honor is great, ſo we muſt know wherein it conſiſteth: for friendſhip is not an idle name, without the truth of the thing. The louelove of God to vsus is ſeene in his fauour toward vsus, in bleſſing of vsus, in taking the care of vsus, in pardoning our ſins, in adopting of vsus to be his Sons, and in giuing of vsus eternall life. Our louelove toward God is to be meaſured by keeping his Commaundements, in depending vponupon him, in beleeuing in him, and in looking for all good things from him. But if we rebell againſt him, and forſake his lawes, we cannot make any account of Gods friendſhip, nor make our reckoning to hauehave him to be our friend. For ſin is a Make-bate. Commonly we hate and deteſt thoſe as the worſt ſort of men, that raiſe contention among Friends. But ſuch is the nature of ſinne, it cauſeſt the greateſt enmity, where there ſhould be the greateſt amity. The Prophet Eſay teacheth this very euidently; cEſa. 59, 1, 2, 3The Lords hand is not ſhortned, that it cannot ſaue, neither is his eare heauy, that it cannot heare; but your iniquities hauehave ſeparated betweene you and your God, and your ſins hauehave hid his face from you, that he will not heare: for your hands are defiled with blood, and your Fingers with iniquities, your lips hauehave ſpoken lies, and your tongue hath murmured iniquitie. They wanted many good bleſſings, but they conſidered not the cauſe, that their ſinnes had made God their Enemie, and cauſed him to depart from them. If then we deſire the friendſhip of God, we muſt hauehave a deſire to walke in his waies. So then they are in a miſerable caſe that hauehave no care to pleaſe him, for they hauehave not God to be their friend, but their aduerſary. We ſay commonly, a friend in the court, is as good as a penny in the purſſe: but to hauehave a friend in the higheſt Court of heauen, and the friendſhip of the moſt high, who is the …ing of Kings, is more worth and better to be eſteemed then all the World beſide. From this ground our Sauior teacheth vsus to regard his friendſhip aboue all, to feare his wrath, which if it be kindled, rageth as the fire, and not to ſtand in feare of the diſpleaſure of men, thereby to be hindred in our obedience; dLuke 12, 4, 5I ſay vntounto you my friends, be not afraid of them that kill the body, and after that are not able to do any more: but I will forewarne you whom ye ſhall feare, feare him which after he hath killed, hath power to caſt into hell: yea, I ſay vntounto you, him feare. Thus it behooueth vsus, from the conſideration of our communion one with another, to aſcend and riſe vp to the contemplation of our fellowſhip with God: and from the meditation of our duties to be performed to men, to proceede to the practiſe of our duties to God.
Vſe 2.Secondly, ſeeing our communion is accompanied with duties of godlineſſe, we muſt be carefull to aſſociate our ſelues with godlie men, to whom we are moſt bound, and from whom we may receiue the greateſt benefit. For ſeeing our fellowſhip one with another, teacheth vsus to louelove and make much one of another, we muſt delight in the company of the faithfull, that ſo wee may heare, counſell, comfort, regard, and exhort one another. All mankind are combined together in one ſocietie, but if we be brought by Gods ordinance into one Family, we hauehave another, and a neerer band to couple vsus in the ſame yoake. We muſt beware leaſt we giuegive roome and entertainment to thoſe that are vngodlie, whereby the reſt of the Houſe may bee inſected. Thus the Apoſtle Peter exhorteth the beleeuing Iewes; eActs 20, 40.Saue your ſelues from this froward Generation. It is certaine, that ſuch as are good, by vſing euill company, are made euill; and ſuch as are euill, are made worſe. Such as make no conſcience of their company, will make no conſcience in time of any iniquitie.
Vſe 3.Thirdly, we muſt learne by this communion, to ſhew the duties of compaſſion one to another, to helpe and releeue them that want, and euerie way to ſuſtaine and ſuccour ſuch as are in neceſſitie. When Iob conſidered that we hauehave one Creator, and ſprung all out of the Earth, which as a common Mother bare vsus in her Womb, fIob 31, 19, 20.He could not ſee any periſh for want of clothing, or any poore without couering. And in another place he complaineth of them that offered great kindneſſe vntounto him in his proſperitie, when he had no need of them or their curteſie, but forſooke him in his greateſt neceſſitie. gIob 6, 15.Theſe he compareth to Winter brookes, which flow and ouer-flow when there is an ouer plus of water, but are dry and dammed vp in time of Summer, when the earth gapeth, and the Graſſe withereth, and the Flower fadeth for want thereof. Such men forget themſelues, and the condition wherein God hath ſet them. They know how to require and looke for duties from others, but they are vnmindfull of their owne, and ſo become vnmercifull to their Brethren. They doe not remember, that the time ſhall come, when they will preferred one drop of Mercy before a thouſand Kingdomes; yea, befor tenne thouſand worlds.
[If thou account our things common, &c.] Hitherto we hauehave conſidered the ſtrength of the reaſon, and gathered the Doctrine that ariſeth from hence. Now we are to weigh the words alone by themſelues. The Apoſtle taketh his Argument from the communion and fellowſhip that is between him and Philemon, ſo that he could not deny him his ſuit. Doctrine 2. Among Chriſtian friends all things are common.From hence we raiſe this Doctrine, that among Chriſtian Friends all thinges are common. Such as are true friends, not in tongue, but in truth; not in hypocriſie, but from the hart; ſhould hauehave great intereſt one in another, to vſe themſelues, their gifts, their bleſſinges without grudging, to the naturall comfort one of another. When Ionathan entred into a couenant of louelove and league of friendſhippe with Dauid, h1 Sem. 18, 4.By and by he put off his Robe that was vponupon him, and gaue it Dauid, and his Garments, euen to his Sword, and to his Bow, and to his Girdle: Yea, he diſcouered the ſecret counſels and conſultations of his Father, that hee might deliuer his friend from danger of death. This is it which the Apoſtle ſpeaketh to the Romans; iRom. 12, 4, 5As we hauehave many Members in one body, and all Members hauehave not one office, ſo we being many, are one body in Christ, and eueryevery one, one anothers Members. The Euangeliſt Luke deſcribing the ſtate and condition of the Church, after the Reſurrection and aſcenſion of Chriſt, ſaith; kAct, 2, 44, 45All that beleeued were in one place, and had all things common, and they ſold their poſſeſſions and goods, and parted them to all men, as eueryevery one had neede. And afterward, in the fift Chapter he addeth at large the ſame point, lAct. 4, 33, 34Great Grace was vponupon them all, neither was there any among them lacked, for as many as were poſſeſſors of Lands or Houſes, ſold them, and brought the price of the thinges that were ſold, and laid it downe at the Apoſtles feet…, and it was diſtributed vntounto eueryevery man, according as he had neede.
Hence it is, that we are taught in the Articles of Faith, to beleeue the communion of Saints; yea, this is ſo plaine and manifeſt a truth, mPlato. de leg. lib. 5. Cicer. offi. lib. 1. & de Amicit. Aul. Gell. noct. Atti. lib. 1. cap. 9. Terent. in Adelph.that the Heathen had this ſentence as a common Prouerbe commonly in their mouthes, that among friends all things ſhould be common. Whatſoeuer is beſtowed vponupon vsus, we ſhould hauehave it not onelyonly for our ſelues, but for others. If we hauehave riches, it is our friends; if we hauehave any guifts beſtowed vppon vsus, they muſt be at the commandement of our friends. Whatſoeuer we hauehave to profit them withall, it muſt be theirs, as well as ours. All theſe Teſtimonies of the holie Scripture, and common experience teach vsus, that whereſoeuer Chriſtian friendſhip is, there muſt bee alſo a Chriſtian community; that there bee no lack, but the want of eueryevery one muſt be ſupplied by a common hand of thoſe that do abound.
Reaſon 1.Let vsus ſee how this is confirmed vntounto vsus by reaſons. Firſt, it is the ordinance of God, that one man ſhould be an hand and helper vntounto another in all neceſsities, and hath vnited vsus as Bretheren. ſo that they ſhould ſeeke to comfort one another. This is it which Salomon propoundeth, nProu. 27, 9.As Oyntment and perfume reioyce the heart, ſo doeth the ſweetneſſe of a mans friend by heartie counſell. If then, we be bound to helpe our brethren by our handes, by our mouths, by our feete, by our hearts, and by all that wee hauehave in our power, it followeth, that there ought to be a communion in the vſe of all bleſſinges that we enioy.
Reaſon 2.Secondly, the Lord Ieſus, which is the great peace-maker of the world, and ſole Mediator betweene God and man, who hath ioyned Heauen and Earth together by his Croſſe, oEpheſ. 2, 18ſo that through him we hauehave an entrance vntounto the Father by one ſpirit: he, I ſay, hath brought peace vntounto vsus; hee hath made perpetuall friendſhip betweene his Father and vsus, and conſequently ſetled ſure friendſhip among our ſelues. This is it which the Apoſtle ſpeaketh Ephe. 2. pEpheſ. 2, 14, 16, 1…. Col. 1, 20, 21He is our peace, which hath made of both one, and hath broken the ſtop of the partition wall, to make of twaine one new man in himſelfe: that hee might reconcile both vntounto God in one body, by his Croſſe, and ſtay hatred thereby. It is the Office of Chriſts Prieſthood to make peace, not only be…ween God and man (which notwithſtanding is the cheefeſt worke) but betweene man and man, whereby we become one body in him.
Reaſon 3.Thirdly, the faithfull hauehave the ſame priuiledges, and liue as it were in common together. They hauehave the ſame Father, they expect the ſame inheritance, they heare the ſame word, they receiue the ſame Sacraments, qGal. 4, 26. 1 Pet. 2, 2. & 1, 23. Rom. 8, 9, 15.they are born of one Mother, they are begotten of one immortall ſeed, they are fed by the ſame ſincere Milke, they liue as by one ſoule the ſpirit of Chriſt, they are as neere as Father and Children, and as members of one body, we are al one in reſpect of the promiſes of ſaluation. Albeit there bee a diſtinction amongeſt them in Countrey, Nation, Age, Sex, and ſuch like; and liue in diuers ages and places, yet there is ſuch a ſpirituall Kindred, and neere ſociety between them, that theſe common priuiledges binde them mutually and manifeſtlie one ſo another. Wherefore, ſeeing it is the ordinance of God, that we ſhold put our helping hand to doe all good to our brethren; ſeeing Chriſt Ieſus hath reconciled vsus to God his Father, and made peace amongeſt our ſelues; and laſtly, ſeeing the faithfull hauehave a common interreſt and priuiledge in the ſame holy thinges, whereby they are fitted to the Kingdome of Heauen, in all theſe reſpects we learne, that among true Chriſtian friends, there ſhould bee a Communion and fellowſhip of all the bleſsings of God beſtowed vponupon them.
Vſe 1.Now, order requireth, that wee handle the Vſes of this Doctrine. And firſt of all, we learne that there is no friend like to the Chriſtian friend, who is another of the ſame. Such as are coupled together in this ſociety and fellowſhip, qDeut. 13, 6.are made one ſoule. Hence it is, that Moſes teaching that no naturall affection toward thoſe that are neareſt vntounto vsus, ought to withdraw our hearts from God, deſcribeth ſuch as are moſt deare, and ſo hauehave greateſt intereſt in vsus, where he calleth Brethren the ſonnes of the ſame Mother; he calleth the wife, her that lyeth in the boſome; he ſaith of a Friend, that hee is as a mans owne ſoule, whom he loueth as himſelfe. The Heathen glorie in certaine Golden rCicero lib de amicitia.paires of ſtedfaſt friends, that hauehave bin ready to lay down their liues one for another. Howbeit, in all ages and times of the world, they are able to reckon vp very few, and thoſe for the moſt part forged and counterfet, rather to teach what ſhould be done, then what euer was truly done. And yet if ſuch friendſhip had euer bin practiſed, and ſuch friends euer really extant, it had beene begun and ended in the fleſh, and therefore had been but a corrupt and carnall friendſhip. For, where God doth not couple together, and make the knot, and where the glory of his name is not the mark we ſhoot at, there the very life of true friendſhip is wanting. All the former examples of ſuppoſed friends, that were faſtned without the glew of Religion, and the feare of God to hold them together, might make a goodly ſhewe of rare louelove, to the eyes of naturall men, howbeit they did al things to be praiſed of men, to be magnified of the world, to bee ſpoken of after their death, and to be highly eſteemed of others. But they are not to be matched & compared with true Religious friends, which hauehave the bond of the ſpirit, and of a good conſcience to couple them together. Such were Ruth and Naomi; for when Ruth was willed to returne after her Siſter, ſhe anſweared, ſRuth 1, 15, 16Intreat me not to leaue thee, nor to depart from thee, for whether thou goeſt, I will go: and where thou dwellest, I will dwell: thy people ſhall be my people, & thy God my God: where thou dyeſt, I will dye, and there I will be buried; the Lord do ſo to mee, and more alſo, if ought but death depart thee and me. Such were Ionathan & Dauid, of whom we ſpake before, who did cleaue and adhere one to another, as if they had beene no longer two, but one man; and as if one had beene of the bone and fleſh of another. Such were tGen. 29, 18.Iacob and Rachell, hee thought no time too long, he iudged no ſeruice too bitter, he eſteemed no wages too litle, becauſe he loued her. Such were Reuben and Ioſeph, he would uGe. 37, 21, 22not content to ſhed Ioſephs blood, nor to lay violent hands vponupon him, but counſelled his Brethren to caſt him into a pit, to the end hee might deliuer him out of their hand, and reſtore him to his Father again. Such were Moſes & Aaron. Such were Salomon and Hiram, x1 King. 5, 1…betweene whom was peace, & they made a Couenant one with another, ſo that they did communicate either to other ſuch commodities as they were ſtored withall. Among theſe was mutual louelove and friendſhip did binde them together. There is a difference betweene louelove and friendſhip. For, he may louelove, that is not beloued; but hee cannot bee a Friend, vnleſſe he louelove, and be loued; which the Apoſtle noteth when hee ſaith, yRom. 13, 8.Owe nothing to any man, but to louelove one another. This is the ſum of the whole Law, for he that loueth another, hath fulfilled the law. Hence it followeth, that the neareſt band, and ſureſt coniunction, is betweene the faithful, they onelyonly can be true and truſty friends, becauſe they louelove, and are loued; that which one doth, the other is ready to require and return the like, to performe mutuall kindneſſe one to the other.
This is the right and religious friendſhip, and this is onelyonly to be found among the Saints that are members of the ſame body, and ioyned in one brotherhood and Communion. But it is not ſo betweene the godly and vngodly, betweene the holy and prophane, betweene the elect and the reprobate; There is z2 Cor. 6, 14.no fellowſhip betweene righteouſneſſe and vnrighteouſneſſe, there is no communion betweene light and darkneſſe, there is no concord between Chriſt and Beliall. Theſe being mixed and ioyned together, aDan. 2, 42, 43are like the feete of Nebucadnezzars Image which he ſaw in a dreame, which were part of Iron, and part of Clay, which was eaſily diſſolued, and quickly broken in peeces; ſo is it in the agreement and louelove that is betweene the faithfull and vnfaithfull, it is partly ſtrong, and partly weake, but it cannot bee ioyned faſt one with the other, as Iron cannot be mixed with Clay. For albeit the godly do louelove the vngodly, euen the Infidels, according to the commaundement of God, yet there can be no ſound and ſincere friendſhip betweene them, becauſe that is not mutuall louelove, it is not in both parties, inaſmuch as the wicked do hate extreamely the Children of God, and contemne them in their hearts, as Caine did Abell. Let vsus therefore ſort and aſſociate our ſelues with thoſe that are godly men, who will in time of triall proue our ſafeſt friendes. All other ſociety, how ſtrongly ſoeuer it ſeemeth to be planted and builded, will fall to the ground. We ſee Neighbors oftentimes forſake vsus, we ſee our alliance and Kindred renounce vsus, we ſee Brethren oftentimes ſhewe themſelues as ſtrangers one to another; but where grace and Religion is, there the friendſhip will neuer faile, but is as a running ſtreame, that neuer waxeth dry.
Marke this in thoſe ſweet paires of frends which before we coupled togither in an equall yoake, whom grace and godlineſſe ioyned, and therefore no vnkindneſſe could ſeperate. Ruth loued Naomi as greatly when ſhe returned empty, as when ſhe came out full and well ſtored. Ionathan was found as faithfull to Dauid when Saule ſought to ſlay him, as when he beganne to honour him; when he lowred at him, as when hee ſhewed the beſt countenance toward him. And howſoeuer the vngodly may hide the intents of their hearts, and promiſe to performe all duties of louelove towards vsus, yet their louelove hath no certaine foundation, but will deceiue them that truſt vntounto it. When Iob was in proſperity and authority, eueryevery one reſpected him, and was readie to pleaſure him, he was honoured in …he gate, hee was reuerenced in the ſtreet, he was feared in the houſe. But when his goods were gone, and al his dignity failed, no man regarded him, his friendes, his ſeruants, his Wife deſpiſed him. Let vsus heare in his owne words the complaint that he maketh, and attend to that he ſpeaketh, where he declareth what befell him, bIob. 19, 14, 15, 16, 17, 18, 19.My Neighbors hauehave forſaken me, & my familiars hauehave forgotten me: They that dwel in mine houſe, and my Maids tooke me for a ſtraunger in their ſight: I called my Seruant, but he would not anſwere me, though I prayed him with my mouth: My breath was ſtrange vntounto my wife, though I prayed her for the Childrens ſake of my body: The wicked deſpiſed me, and when I aroſe, they ſpake againſt mee: All my ſecret friends alſo abhorred me, and they whom I loued, are turned againſt mee. Whereby we ſee, we can make no account of the friendſhip of an vngodlie man, where profit is the band, and not piety; he loueth for carnall reſpectes, and temporall commodities, and not for the truths ſake. Our delight muſt be to bee amongſt the faithfull ſeruants of God, who louelove alwayes, not by hrunts and pangs, who louelove wholely and entirely, not to halues; who liue in trouble and aduerſity, as wel as in the dayes of proſperity, ſo that one may ſay to another, as Iehu did to Iehonadab the ſonne of Rechab, comming to meete him, c1 Kin. 10, 15Is thine heart vpright, as mine heart is toward thine? Hee would be accounted an vnwiſe man, that would take more delight in the ſhadow, then in the body; in the ſhew, then in the ſubſtance: the friendſhip that is among the vngodly, is onelyonly the ſhadow of true friendſhip, ſo that they are deſtitute of true wiſedom, that aduance it aboue the friendſhip that is among the faithfull, or make any account and reckoning of it, in compariſon of the other. Let vsus therefore ioyne in a firme League of amitie and friendſhippe with the faithfull, which no time ſhall diſſolue, nor no occaſion ſhall breake.
Vſe 2.Secondly, ſeeing Chriſtian Friends hauehave a community among themſelues of al good things, it ſerueth to condemne the Niggardlineſſe and Couetouſneſſe of thoſe that ouerthrow this Communion, and euen pinch and pine away themſelues, depriuing themſelues of the lawfull vſe of that which they hauehave in their owne keeping. Of theſe there are two ſortes; firſt, ſuch as ſay in word and practiſe, That which is mine, is mine, and that which is thine, is thine; I will keepe mine owne, and keepe thou that which is thine owne: I will craue nothing of thee, and thou ſhalt receiue nothing of me. Secondly, ſuch as ſay, whatſoeuer is mine, is mine: and whatſoeuer is thine, is mine: mine owne is no way ſufficient for me, but I hope & gape for a part of thine. The firſt ſort do not conueigh other mens goods to themſelues, but refraine from wrong and oppreſſion: yet they cannot abide to do good to any, nor to giuegive away any thing that is their owne. The ſecond ſort are yet farther remooued from true Charity, who regard not what meanes they vſe to get other mens goods. Let ſuch men dInnocen. de vtilit. condicio. humanae.conſider, that they offend againſt God, they offend againſt their Neighbour, they offend againſt themſelues. Againſt God, becauſe they detaine from him his due; againſt their Neighbour, becauſe they deny to him thinges neceſſary; againſt themſelues, becauſe they with-hold thinges fit and reaſonable. They are vnthankfull to God, they are vniuſt to their Neighbour, they are cruell to themſelues. The Apoſtle chargeth them to commit Idolatry, and to make a God, or rather an Idoll of their money, becauſe as the Idolater ſerueth his Idoll, ſo doth the couetous man his riches, and as the one maketh his Image his hope and truſt, ſo doth the other his treaſure; and as the one is afraid to breake his Image, ſo is the other afraid to leſſen his ſubſtance. Theſe are they that are content to cut large thonges of other mens goods, but are ſparing in ſpending of their owne; who empty their bellies, that they may fill their Coffers, who pinch their body, that they may enlarge their gaine, and draw backe their hand when they ſhould giuegive, but ſtretch it forth when they would receiue. Hence it is, that the Apoſtle ſaith, eCol. 3, 5, 6.Mortifie your members which are on the earth, fornication, vncleanneſſe, the inordinate affection, euill concupiſcence, and couetouſneſſe which is Idolatry, for the which thinges ſake the wrath of God commeth on the Children of diſobedience. And in another place he teacheth, that f1 Tim. 6. 10.the louelove of money is the root of all euill, which while ſome luſted after, they erred from the faith, and pierced themſelues through with many ſorrowes. In which wordes, howſoeuer the Apoſtle vſeth an exceſſiue kind of ſpeaking (for properly originall ſinne is the root of all euils, becauſe as a fruitful off-ſpring they ariſe from thence) yet it is a Mother that bringeth forth many Children; Cruelty, Iniuſtice, Oppreſſion, Fraud, Deceit, Ignorance of God, contempt of his word, and ſecurity in all heauenly thinges. Theſe thinges being duely conſidered, ſerue to the condemnation of thoſe that ſhut vp the bowels of compaſſion from Gods Children in their afflictions and neceſſities. For the Apoſtle Iohn in his firſt Epiſtle ſaith, g1 Iohn. 3, 17Whoſoeuer hath this worldes good, and ſeeth his brother hauehave need, and ſhutteth vp his compaſſion from him, how dwelleth the louelove of God in him? Woe therefore vntounto them that make all thinges priuate, and with-hold their louelove from ſuch as are to be loued, and their releefe from ſuch as are to be releeued. How can theſe men thinke to find mercy at the handes of God that ſhew no mercy to their bretheren, ſeeing there ſhall be iudgement mercileſſe, to ſuch as ſhew no mercy? Let vsus hauehave our conuerſation without couetouſneſſe. Let h1 Cor. 10, 24no man ſeeke his owne, but eueryevery man anothers wealth. The wiſe man teacheth, iPro. 11, 24, 25. Eſay. 58, 10, 11. Ier. 31, 12.that the liberall perſon ſhall hauehave plenty, and he that watereth ſhall alſo hauehave raine: There is that ſcattereth, and is more encreaſed, but he that ſpareth more then is right, ſurely commeth to pouerty. The treaſures kProu 10, 2.of wickedneſſe ſhall not proſper or profit vsus any thing at all, but righteouſneſſe deliuereth from death.
Secondly, this reproueth ſuch as hauehave no familiarity with the faithful, but ſhew themſelues ſtrangers vntounto them. For, whereas al our louelove ſhould be toward the Saints, all our delight ſhould be in the Saintes, all our care ſhould be of the Saints; there are many that boaſt themſelues to be of the communion of Saints, yet make no difference of any company; the moſt wicked are moſt welcome vntounto them, and the moſt prophane, are moſt pleaſant. No company is ſo ſweete and ſo much deſired, as the Communion and communication of Ruffians and ſcoffers; and on the other ſide, nothing is more ſower and ſharpe vntounto them, then the preſence and conference of ſuch as feare God. But we muſt all knowe, that much helpe or hurt commeth to men, by the company which they haunt and frequent. Hence it is, that the Prophet ſaith, lPſal. 119, 116Away from me ye wicked, for I will keepe the Commandements of my God. So the Apoſtle Peter admoniſheth al thoſe that would be deliuered from deſtruction, mActs 2, 40.To ſaue themſelues from a froward generation. Likewiſe Moſes & Aaron exhorting the people to beware of Corah, Dathan, and Abiram, and the Rebellious rowt of their adherents, ſaith, nNumb. 16, 21, 24, 26.Seperate your ſelues from among this Congregation, depart from the Tents of theſe wicked men, and touch nothing of theirs, leaſt ye periſh in all their ſinnes. The vngodly hauehave their prophane meetings, their drunken feaſts, their vnlawfull paſtimes; let vsus not pertake with them in their euill, which is the right way, and the ready means to quench all holy deſires, and good purpoſes in vsus, as faſt as the friendſhip of the faithfull is able to kindle them in our hearts. When ſhall wee ſee wicked men ſtriue and contend to come into the Company of the godly? They account nothing ſo vnſauoury vntounto them, nothing ſo irkeſome, nothing ſo troubleſome, albeit they might bee helped and benefited by their bleſſed meetings. How is it then, that we ſhould deſire or affect the conuerſation of the vngodly, by whom we can no way bee furthered in any good thing, but be corrupted and defiled in our wayes, to the diſhonour of God, to the danger of our ſoules, and to the peruerting and poyſoning of others.
Vſe 3Laſtly, ſeeing there is a Communion and fellowſhip of all the bleſsinges of God beſtowed vponupon vsus, it is our dutie to louelove one another, & to performe al duties of louelove, to the benefit of others, as if we were one man. This the Prophet teacheth, oIer. 32, 38, 39They ſhall be my people, and I will bee their God, and I will giuegive them one heart, and one way, that they may feare me for euer, for the wealth of them, and of their Children after thē. So the Apoſtle p1 Pet. 2, 17 & 3. 8, & 4, 8. & 5, 5.Peter chargeth vsus, to louelove brotherly fellowſhip, ſaying; Be of one mind, one ſuffer with another; louelove as Brethren. be pittifull, be courteous, ſubmit your ſelues one to another, render not euill for euill, neither rebuke for rebuke, but contrariwiſe, bleſſe; knowing that yee are thereunto called, that ye ſhould be heires of bleſſing. Whereby it appeareth, that there are many duties, as it were branches of this louelove, as wee ſee, Rom. 12, 9, 10, 13. where many particulars of this vnfaigned and feruent louelove are expreſſed, and we are admoniſhed as members of one body, to prouide one for another. We are bound to employ our gifts, not only to our own benefit, but to the benefit of the whole body: as the eye ſeeth not for it ſelf alone. the hand worketh for all the parts, the foot walketh for eueryevery member. So if we be true and faithfull Chriſtians, we ought to carry this minde, to be ready to do ſeruice one to another. If we hauehave knoledge, it is our duty to teach others; if we hauehave wiſedome, it is our duty to counſell and direct others; if we hauehave the guift of exhortation, we are to diſſwade from Vice, to perſwade to Vertue, and to ſtirre vp others to good things. If we hauehave riches and outward bleſsings, we muſt giuegive chearefully, not onelyonly of our ſuperfluity, but of our penury and neceſsity, if neede ſo require. We hauehave al receiued ſom gifts, none is an empty veſſell without liquor, or a dead tree without fruite; God, to make men without excuſe, hath beſtowed ſomewhat vponupon all, qMath. 25. 1 Pet. 4, 10.Some hauehave receiued fiue Talents, ſome two Talents, and ſome one Talent. Let eueryevery man as he hath receiued the guift, miniſter the ſame one to another, as good diſpoſers of the manifold grace of God. We are ioyned together in a ſpirituall ſociety, and hauehave great neede one of another; as the hand cannot ſay to the foot, I hauehave no neede of thee; ſo no man can ſay to any of his Bretheren, I hauehave no neede of you. The rich cannot liue without the poore, and contrariwiſe, the poore cannot continue without the rich. As it is the duty of ſuch as are poore to labour in their callings, it is the dutie of the rich to releeue them, not to deſpiſe them; to comfort them, not to contemne them; to help them, not to diſgrace them. Theſe practiſes of louelove are a Chriſtian mans badge, declaring euidently what Maiſter he ſerueth, & to whom he belongeth. We muſt ſhew our ſelues ready to ride and runne, to vſe our Friends and purſſe for the good of others. Hence it is, that the Apoſtle commendeth in the Church of the Theſſalonians, not onelyonly their louelove, r1 Theſſ. 1, 3.but their labour of louelove performed with all carefulneſſe and cheerefulneſſe. Our louelove therefore muſt not be idle, but diligent; not ſtanding in word, but in worke; not in profeſſion, but in action.
Moreouer, we muſt by all good meanes procure the good one of another, and beare the reproofe of a friend that ſeeketh to ſet our ſinnes before vsus, and to bring vsus into the right way. This is it which the Apoſtle ſignifieth to the Galathians, ſGal. 4, 12.Be you as I, for I am euen as you, I beſeech you Brethren, ye hauehave not hurt me at all. Whereby he meaneth, that albeit he was compelled to vſe ſharpe reproofes (as it were) eating Coraſiues and ſtrong Purgations, that thereby he might ſtirre them vppe to repentance, and ſhew them from whence they were fallen, yet his minde was not changed toward them, nor his louelove turned into hatred, as if he ſhould ſay; Think not that my conuincing of your errors, and reprouing of your back-ſliding from the ſincerity of the Goſpel, proceedeth from any mallice toward you, for I am the ſame man I was, and therefore looke that your minds be not eſtrange from me, for I doe tender you, euen as mine owne ſelfe. Seeing therefore a mans friend is all one with himſelfe, one is bound to ſeeke the good of another, and to beare the reproofes of things amiſſe with all patience.
Laſtly, let our cōmunion worke in vsus a liuely feeling, as well of the proſperous eſtate, as of the hard condition of our Brethren; eyther to reioyce with them, or to lament with them, as occaſion is offered. This is the exhortation of the Apoſtle to the Romans, Chapt. 12. when he hath ſtirred them vp to louelove without diſſimulation; to ſeruice, without ſlothfulneſſe; to humility, without diſdaine; to patience, without reuenge; to bleſſe, without curſſing; to diſtribute, without grudging; to pray, without fainting; he ſaith, tRo. 12, 15, 16Reioyce with them that reioyce, and weepe with them that weepe: be of like affection one toward another. This teacheth vsus, that all the godly ought to hauehave (as it were) the ſame will and wiſh: uPhil. 3, 16.they ought to thinke the ſame thinges, to ſpeake the ſame thinges, to further the ſame thinges one in another. The profits and diſprofits of our Bretheren, we muſt hauehave in common with them, and it is our duty to account them our owne. We are to mourne for the one, and reioyce for the other, as if it were our owne eſtate. When any good is befallen vntounto them, we are to be glad, and to be merry at the heart, as it had befallen vsus; and ſo much the rather, ſeeing we hauehave our portion in it. If we ſee them weakned in their eſtate, and go backward and not forward in matters of the World, it ought to be our greefe and ſorrow: eſpecially if we ſee them decline in the beſt things, and turne aſide out of the way from him that called them in the grace of Chriſt, wauering and wandering wide from the truth of the Goſpell which once they embraced, we ought ſo to take it to hart, & to be ſwallowed vp with heauines, as if we our ſelues had gone backward. This affection is worthy great praiſe, where it is to be found. It aſſureth vsus that we are liuing and feeling members in the body of Chriſt, and hauehave a neere coniunction with the other parts. It greatly pleaſeth God, and hath an aſſured promiſe of a rich reward, according to the ſaying of our Sauiour, xMath. 5, 7.Bleſſed are the mercifull: for they ſhall obtaine mercy. This ſerueth to reprehend the common practiſe of common Chriſtians, that liue as thoſe that know not, or regard not this Communion and enterchange of the ſame bleſſings that they hauehave receiued at the handes of God. Theſe are they that ſay, God for vsus all and eueryevery man for himſelfe. Theſe are they that make what benefit they can of others, but wil depart from nothing themſelues: who prize men as ſheep and Oxen, and bethinke with themſelues how much they may make of them, as if they brought them openly into the Market and ſet them to ſale for what will you giuegive me? Theſe are they that neuer eſteeme, nor make any account of their brethren, but when they hauehave occaſion to vſe thē, and ſtand in great need and neceſſity of them. Theſe are they, that ſeeke themſelues onelyonly and their owne good; as for others, they regard them, ſo long, and ſo farre, as they may get and gaine anything by them, according to the common practiſe of the world deciphered and deſcribed by the Apoſtle, yPhil. 2, 21.All ſeeke their owne, and not that which is Ieſus Chriſtes. Is it thus in the partes and members of the naturall body? Doth the eye ſee onelyonly for it ſelfe? Doth it not giuegive direction to hand and foot, and ſerue to the good of the whole body? Doth the hand labour onelyonly for it ſelfe and to ſuſtaine it ſelfe, or doth it not rather worke both for it ſelfe, & for eueryevery member of the body beſides? The foot, doth it not likewiſe walke vp and down, and take paines for the generall good and common benefite euen of the leaſt part that belongeth to the body? If it be thus in the ſeuerall members of our body, ought it not much rather to be ſo in the miſticall body of Chriſt Ieſus? Shall we then make a Mart or Monopoly of our bretheren, and fell them for our owne filthy gaine and priuate aduantage? But whereas we ought to reioyce at their good, how many are there that repine at it, and pine away at the ſight of it? And whereas we ought to be greatly greeued to ſee them goe backe in goodes, or in goodneſſe; in the world, or in the word; they are glad to behold their wantes, and are ready to puſh them downe that beginne to fall. Theſe men are not onelyonly without piety, but without humanity: not onelyonly void of conſcience, but of common Ciuillity, and are no better then rotten members. EueryEvery one would be taken and holden for a true member of Chriſt Ieſus, but few regard to do the duties of members. The partes of our bodies delight and reioyce one in another, but many of vsus that dwell neere together, regard not to ſee one another in the face, or to conuerſe and communicate either with other, and yet they would be accounted Chriſtians. The partes of our body are ready to helpe and defend one another, zIob. 2, 4.the hand is at hand to be lifted vp to ſaue the head; to endanger one member to ſhield another, otherwiſe it were no hand: we will not hazard the leaſt trifle, for the greateſt good of others, and yet wee would be accounted Chriſtians. The partes of our body, a1. Cor. 12, 26when one is in paine, will not leaue it deſtitute and diſtreſſed, but ſeeke by all meanes to free it out of trouble; but we are hand-faſt in helping the poore and needy members of the ſame body with vsus; nay, ſuch paymentes as are impoſed by Lawe vponupon vsus, are hardlie wrung from vsus; otherwiſe we could be content to ſuffer the poore Seruantes of God to periſh, and yet wee would be accounted Chriſtians.
If God louelove b2. Cor. 9, 7.the cheerefull giuer, how ſhould he then accept of ſuch Guiftes? If we hauehave this worldes good, c1. Iohn. 3, 17 and 4, 20.and ſee our brother hauehave neede, and ſhut our compaſſion from him, how dwelleth the louelove of God in vsus? If we ſay wee louelove God, and hate our brother, are we not liars againſt the truth? For how can he that loueth not his brother whom he hath ſeene, louelove God whom he hath not ſeene? Aſſuredly wee may conclude, that there is no louelove of God at all in them that hauehave no eyes of compaſſion to ſee their miſeries, no eares of pitty to heare their neceſsities, no harts of mercy to merciemercy to melt and relent at their ſorrows, no hands of liberality to ſupply their wants. For iudgment dIam. 2, 13. & 1 Iohn 1, 6, 7.without merciemercy ſhall fall vponupon them that will ſhew no mercy: and we ſhall neuer hauehave fellowſhip with the Father, if we hauehave not fellowſhip and communion with his Children. Wherefore (as the Apoſtle ſaith) eHeb. 10, 24, 25.Let vsus conſider one another, to prouoke vntounto louelove and to good workes, not forſaking the fellowſhip that wee hauehave among our ſelues, as the manner of ſome is: but let vsus exhort one another, and that ſo much the more, becauſe ye ſee that the day draweth neere. Let vsus bee ready to practiſe theſe fruites of louelove toward others, that we may taſt of the Fruites of Gods louelove toward our ſelues. Would wee then breefely know what communitie ought to bee among vsus? Would we vnderſtand how, and in what manner we ought to hauehave all thinges common? Would we liue as true Friendes, and practiſe true friendſhip one toward another? The holie Man Iob giueth vsus a good and full direction in theſe duties, and ſuch a direction as was ſealed vp by his owne example: fIob 31, 16, 17, 19, 20, 21, 24, 25. and 29, 15, 16.He reſtrained not the Poore of their deſire, nor cauſed ehe eyes of the Widdowes to faile: he did not eate his Morſels alone, but the fatherleſſe did partake thereof: he ſaw not any perriſh for want of cloathing, or any poore without couering: he made not Gold his hope, nor ſaid to the Wedge of Gold; Thou art my confidence: he was the eyes to the Blinde, and the Feete to the Lame: he was a Father vntounto the Poore, and when he knew not the cauſe, he ſought it out diligentlie. Heere is a worthy preſident ſet before vsus, and a pure Glaſſe to looke vponupon, wherein wee may ſee cleerelie into the Communion of Saints, what it is, and how it is to be practiſed. Let vsus euermore hauehave this as a Table painted before our eyes, and ioyne with our knowledge obedience, remembring that God is louelove, and he that dwelleth in louelove, dwelleth in God, and God in him.