Commentary Upon Philemon, Exposition · Verses 18-19 (1 of 2)

Commentary Upon Philemon · Exposition · Verses 18-19 (1 of 2)

p. 35818 If he hath hurt thee, or oweth thee ought, that impute thou vntounto me.

19 I Paule hauehave written this with mine owne hand: I will recompenſe it, albeit I doe not ſay to thee, that thou owest moreouer vntounto mee, euen thine owne ſelfe.

The order of the words.HItherto we hauehave ſpoken of the reaſon in the former Verſe. Now we come to the remoouing of another Obiection, which the Apoſtle preuenteth in theſe two Verſes, which ſeemed to ſtand in his way, & hinder the obtaining of his requeſt. ObiectionFor Philemon might hauehave ſaid; Thou intreateſt me for a Seruant that hath beene iniurious and hurtfull vntounto mee, waſting and miſſpending my goods, and hindering much mine outward eſtate, therefore I muſt intreate thee to giuegive me leaue to punniſh him according to his deſeruings, and to recouer as I can my dammage inferred by him. How then can I receiue him that hath hurt me, and robbed me, and is in my debt? Anſwere:To this Obiection of Philemon, let vsus conſider the anſwere of Paule, which he doth make two wayes; firſt, by a conceſsion; then by a correction: as we ſaw before in remoouing the former Obiections. By conceſsions, or by way of graunting, impute it to me, require it at my hands, and lay it vponupon my accounts. This firſt anſwer, is confirmed & ſtrengthned by an humain teſtimony, [I Paule hauehave written it with mine owne hand] I hauehave not ſet to my marke, and vſed the hand of another. Obiection.This Argument alſo hath the force of another ſecret Obiection, for Philemon might hauehave ſaid; Thou promiſeſt faire, and vndertakeſt much, thou offereſt thy ſelfe to vndergoe the debt in word onelyonly, but I require ſome better aſſurance, and ſome ſtronger euidence. Anſwere.To this Paule anſwereth; If thou refuſe to take my bare word and naked promiſe, thou ſhalt hauehave more. For behold, I doe not requeſt it without ſcript or p. 359ſcrole, I hauehave written it with mine owne hand: take this as a Bill or Obligation of my hand-writing, that I will well and truelie ſatisfie, content, and pay, or cauſe thee to be well and truelie ſatisfied, contented, and paid whatſoeuer hee oweth thee. Loe, I binde my ſelfe firmelie vntounto thee by theſe preſents, which ſhall be thy warrant, that the debt ſhall be fullie and wholie diſcharged, without any fraud or delay. The reaſon may be thus concluded:

If thou hauehave a Bill or Band of my hand to ſhew for his debt, then doubt not of the payment of it:

But thou hast a Bill or Band of my hand,

Therefore doubt not of the payment of it.

The correction of his former offer to ſatisfie the debt, followeth, which is the ſecond part of the anſwer; [Albeit, thou owest to me thy ſelfe.] As if he ſhould ſay; that which I hauehave promiſed to diſcharge, I am ready to performe, I will pay thee euerie penny. And yet why doe I ſay, I will pay thee? Foraſmuch as thou art in my debt, and oweſt more to me, then he doth to thee: he oweth thee a little Siluer, but thou oweſt me thine owne Soule. Seeing thou art ſo much indebted vntounto me, and that I may iuſtlie claime from thee and challenge at thy handes thine owne Fleſh, which art in a ſpeciall regard bound vntounto me in all that thou haſt, it is no great matter for thee to remit a little Money, or Money-worth, that thou mayſt otherwiſe require from him. This is amplified by an Ironicall paſsing ouer of the matter, and yet by a certaine Rhetoricall Elegancy hee vttereth it, and calleth Philemon to acknowledge it. He ſeemeth to be willing to forget it, and yet he would hauehave him to remember it. A like ſpeech vntounto this the Apoſtle vſeth. 2 Corinth. 9. 4. I hauehave ſent the Brethren that ye may be ready: least if they of Macedonia come vntounto me and finde you vnprepared, we (that we may not ſay, you) ſhould be aſhamed in this my conſtant boaſting. Where he ſheweth, that hauing boaſted among the Brethren of the forwardneſſe of the Corinthians, if they ſhould be found vnprepared, he will not ſay that themſelues ſhould be aſhamed, but he meaneth that they ſhould conſider of it, and confeſſe it. This reuocation or denying, ggWhich the Rhetoricians call Apophaſis.to expreſſe in word, that which he was willing another ſhould vnderſtand, may be thus concluded in forme of an Argument;

If the caſe ſtand thus betweene thee and me, that thou oweſt vntounto me thy very ſelfe: Then much more thou maiſt forgiue thy Seruant this debt for my ſake.

But the caſe ſtandeth thus betweene thee and me,

Therefore thou maiſt forgiue him for my ſake.

The meaning of the wordes.Thus much concerning the order of theſe two Verſes in this diuiſion: wherein we ſee, how in anſwering he argueth, and in conuincing he replyeth and proceedeth to defend his cauſe. Now let vsus ſee the meaning of the words, ſo far as they require opening and Interpretation. Firſt, when he ſaith, [If he hath hurt thee, or owe thee ought.] Theſe generall words may be applied to any wrong, or damage, or In-iuſtice; ſignifying thereby, the Theft that Oneſimus had committed, but mitigating it by a more gentle tearme. For hereby we may gather, that he had robbed his Maiſter, as the common faſhion and vſual manner of thoſe is that run away. Such as are determined to go from their Maiſters, & to betake themſelues to their heeles, wil not go away p. 360empty, but purloyne what they can: and yet the Apoſtle diminiſheth the enuy of the crime, chuſing to vſe ſuch wordes as eyther betoken a ſmall fault, or containe no fault at all.

Hence it is that he ſaith, [If he owe thee any thing.] For there was not any ciuill contract or bargaine betweene them, in as much as there could be no ſuch buying, or ſelling, or changing betweene the Maiſter and his Seruant, as the condition of Seruants was in thoſe times, whereof we hauehave ſpoken before. Obiection.Wherefore we ſee that they are deceiued that think it cannot be gathered out of this place, or from this Epiſtle, that the Seruant had robbed his Maiſter, both becauſe he is not directlie charged with theft, and becauſe the Apoſtle onelyonly ſpeaketh by ſuppoſition, [If he hauehave hurt thee.] Anſwere.I anſwere, that he doth not indeede name and expreſſe any robbing or rifling of his Maiſters Houſe; yet we muſt conſider, how he maketh the leaſt of eueryevery thing, in regard of his repentance which had wiped away the ſtaine thereof. For whereas he had beene hurtfull to his Maiſter, Paul calleth it [Vnprofitable:] whereas hee had played the Runna-gate, Paule calleth it a departing away: ſo in this place, whereas he had pilferred and purloyned his Maiſters goods, Paul calleth it an hurting, which is a leſſe fault, or a debt, which is no fault. Seeing then, throughout this Epiſtle the Apoſtles drift is, by expreſſing a little to vnderſtand more; and by naming a ſmall offence, to vnderſtand a greater; wee are not to doubt, but his meaning in theſe wordes, is to taxe him of that theft which he had committed. Neither is it any thing to the preſent purpoſe, that it is obiected, that the Apoſtle doth not plainely and directlie auouch, that he had any way hurt his Maiſter, becauſe he vttereth nothing ſimply, but by way of ſuppoſition; [If he hauehave hurt thee] as if hee ſpake by heare-ſay, and knew not the certainetie of that which he had heard: For no doubt he knew the whole truth of the matter by Oneſimus, who hauing truely repented, had particularly acknowledged and confeſſed the wickedneſſe of his heart, and the vnrighteouſneſſe of his handes in defrauding of his Maiſter. He ſſProu. 28, 13.Prov 28:13that hideth his ſinnes cannot prosper, but he that confeſſeth and forſaketh them, ſhall finde mercy. Whoſoeuer will obtaine pardon, muſt make confeſſion. So long as ſinne is vnacknowledged, ſo long it is vnpardoned. Seeing therefore he had receiued remiſsion, we cannot immagine, but that before there went confeſsion, and an vnfolding of the whole matter from the beginning to the ending; ſo that the Apoſtle would not, nor could not ſpeak waueringly and doubtfully of that, whereof he was fully inſtructed, and perfectly informed from point to point. Beſides, the coniunction [If] is not condicionall in this place, but Illatiue, and is not ſpoken by ſuppoſition, but rather by way of confeſſion or conceſſion. True it is, ſometimes it is condicionallie; directlie affirming, and plainely denying nothing. As Iob 31. ttIob 31, 9, 13 19. Gene. 18, 24, 26, 28, 30, 31, 32.Job 31:9Job 31:13Gen 18:24Gen 18:26Gen 18:28Gen 18:30Gen 18:31Gen 18:32If my heart hath beene deceiued by a Woman, or if I hauehave laid waite at the doore of my Neighbour: if I did contemne the iudgement of my Seruant: if I hauehave ſeene any perriſh for want of cloathing. Thus it is taken Gen. 18. 24. If there be fifty righteous within the Cittie, I will ſpare all the place for their ſakes. And thus it is taken moſt commonlie throughout the Scriptures, in more then an hundred places, which are all to be vnderſtood condicionallie, not affirmatiuely.

Againe, ſometimes the word is to be taken as a particle, not onelyonly conuecting and concluding, but affirming, and knitting together that which is affirmed, as in many places of the 8. chapt. to the Romans, uuRom. 8, 17, 31.Rom 8:17Rom 8:31If we be Children, then are we alſo heires: if God be on our ſide, who can be againſt vsus: as if he ſhold ſay; ſeeing we are Children, ſeeing God is on our ſide. So the Apoſtle exhorteth the Coloſſians, xxCol. 3, 1.Col 3:1If ye then be riſen with Chriſt, ſeeke thoſe thinges that are aboue. Where he doth not ſpeake vncertainely, but conclude peremptorilie, that they ought ſeriouſly to enter into the Meditation of the heauenly life, p. 361conſidering they had beene inſtructed in the reſurrection of Chriſt. Thus Peter ſpeaketh in his ſecond Epiſtle, yy2 Pet. 2, 4 & 1 Pet. 4, 17, 182 Pet 2:41 Pet 4:171 Pet 4:18If God ſpared not the Angels that had ſinned, that is; ſeeing he ſpared them not. And thus is the word taken (to go no farther) in the words immediatly going before, in this Epiſtle to Philemon, [If thou account our things common, receiue him as my ſelfe.] Where the meaning is, ſeeing all things betweene vsus are common as among friends, do not thou ſtand or ſticke at the entertaining of him. So likewiſe when he ſaith, [If hee hath hurt thee] it is a granting of the crime, and as it were a confeſsing of the action whereof he might be charged, as if he had ſaid; ſeeing the caſe is ſo indeed, diſcharge him, and account me as thy debter. Thus much for the cleering of the Interpretation of the firſt words, and the anſwering of the obiections againſt it. It followeth [That impute to me] where he taketh the debt or wrong offered by Oneſimus vponupon himſelfe, and offereth himſelfe to bee bound in a band for him, and to become his pledge or ſurety. When he ſaith [I hauehave written it with mine owne hand] it is the confirmation of his promiſe by a ciuill Inſtrument, and by ſubſcribing his name vntounto it. Laſtly, when he addeth, [Albeit, I do not ſay to thee that thou oweſt to me euen thine owne ſelfe,] we muſt vnderſtand, that the debt which the apoſtle vrgeth as due vntounto him from Philemon, is in reſpect of his conuerſion and winning vntounto Chriſt. Wherein he alludeth to ſuch as being conquered in battell, are reſerued aliue to them that hauehave ouercome them, & made them their Seruants, in ſauing them from death, in keeping them from the ſword, and in preſeruing them from deſtruction. Thus then the Apoſtle argueth; I being a Captaine vnderunder Ieſus Chriſt, to win him a people from the bondage of ſinne and Satan, hauehave among many other, won thee and thine whole Family, and hauehave taken you away as it were Captiue, deliuering you in Chriſt Ieſus from eternall miſery; and therefore thou oweſt me much more then thy Seruant can owe thee, euen thine owne ſelfe, and whatſoeuer is deareſt vntounto thee: for thou haſt beene by my meanes reſcued and recouered from the bondage of Satan, & the dominion of death, and haſt been brought to the freedome and liberty of the Sons of God. Thus we ſee, how the Spirit leaueth no ſtarting hole for Philemon to ſhake & ſhift off this duty, to the end it might be a perpetuall rule to the Church in the like caſe, without all exception. As if the Apoſtle ſhould hauehave ſaid; zzThe ſum and ſubſtance of the words in this diuiſion.If thou obiect, that thy loſſe and detriment receiued by Oneſimus, is more then thou maiſt beare and canſt forgiue: I anſwere thee, that thou ſhalt not thereby be hindered, for I thy friend Paule will anſwere thee whatſoeuer he is indebted and indangered vntounto thee, euen to the vttermoſt mite thou caſt demand. And that thou ſhouldſt not doubt of mine offer; beholde, this my hand-writing ſhall be thy warrant and aſſurance, which I hauehave ſubſcribed with mine owne hand: albeit, I may by my right that I hauehave in thee (pulling thee and thy Family out of the Captiuity of Satan, the ſlauery of ſin, and the bondage of hel) claime from thee more then thou canſt from Oneſimus: for thou oweſt to me indeede and in truth, not a part of thy goods and poſſeſsions, but thine owne ſelfe, euen thy Soule and Body, which are by my Miniſtry preſerued to euerlaſting life: and thou canſt not ſufficiently eſteeme of thy Redemption and Saluation effected and merited by Chriſt, but manifeſted, applied, and warranted vntounto thee by my preaching, and the graces of God beſtowed vponupon me for the effectuall conuerſion of the elect.

Obſeruations offered vntounto vsus in theſe words.Thus wee hauehave ſeene the order of the wordes, and hauehave learned the meaning of them. It remaineth according to the maner and Method before propounded, to gather from hence ſuch obſeruations as are intimated vntounto vsus, and might be largely handled of vsus. Firſt of all, obſerue with me, that the Apoſtle returneth heere to a conſideration of that which might be obiected: ſo that we ſee it is the duty of the Miniſters, not onelyonly barely to teach the truth, but to remooue doubtes, to anſwere Obiections, to put away Impedimentes, p. 362and to cleere al difficulties that may ſticke in the mindes of the hearers, and hinder the beleeuing and embracing of the truth deliuered vntounto them. For howſoeuer our care be to teach plainely and euidently, yet the carnall reaſon of a naturall man miniſtreth many cauilles and queſtions, whereby diuerſe ſcruples remaine in the hearts of the people, as dangerous ſtumbling blockes to turne them out of the right way, & to ſtay their courſe from running with a right foot in the paths of righteouſneſſe. Wherefore it ſtandeth vsus vponupon, to conſider diligently, what may be alleaged againſt the truth that is taught by vsus, and to make a plaine anſwere vntounto the ſame. This we ſee in eueryevery Epiſtle practiſed by the Apoſtle. When he had taught free iuſtification aaRom. 3, 20. 21, 22, 27, 28, 31.Rom 3:20Rom 3:21Rom 3:22Rom 3:27Rom 3:28Rom 3:31by faith apprehending Chriſt without the workes of the Law, the Iewes might hauehave obiected; If the law do not iuſtifie, then it was giuen in vaine, it is aboliſhed, it ſerueth to no purpoſe. He knew this would be concluded, and therefore he preuenteth it; ſaying, Doe we then make the Law of none effect through faith? God forbid: yea, we eſtabliſh the law. And afterward, bbRom. 5. 20. with Chap. 6. 1, 2.Rom 5:20hauing taught that where ſinne abounded, there grace abounded much more, if he had rawly and barely left the matter thus propounded, a man might hauehave obiected; If this be true, that there grace aboundeth where ſinne hath abounded, then ſinne ſeemeth to be the cauſe of Gods glory, and then why do we not ſinne fully and freely, that thereby the glory of God may be magnified? Wherefore he vnloſeth this knot in the words and chapter immediately following, What ſhall we ſay then? Shall we continue ſtill in ſin that grace may abound? God forbid: How ſhall we that are dead to ſinne, liue yet therein? Likewiſe to the ſame purpoſe he ſpeaketh againe, for hauing proued that ſinne ſhall not hauehave dominion ouer vsus, ccRom. 6, 14, 15.Rom 6:14Rom 6:15becauſe we are not vnderunder the law, but vnderunder grace, conſidering with himſelfe, that prophane men might abuſe the grace and liberty of the Goſpell to commit ſinne with greedineſſe, hee replieth, What then? ſhall we ſinne, becauſe we are not vnderunder the law, but vnderunder grace? God forbid, &c. The like we ſee practiſed in other places: When hee hath taught the Epheſians to louelove their Wiues as their owne bodies, yea euen as Chriſt loued the Church, and addeth, that this ddEphe. 5, 32.Eph 5:32is a great ſecret or myſtery: a man might aske, do you ſpeake this of the louelove that ought to be betweene the Husband and the Wife, or of the louelove that is betweene Chriſt and his Church? he anſweareth, I ſpeake concerning Chriſt, and concerning the Church. In like manner deliuering a rule to the Church, that Widdowes ſhould bee choſen to attend vponupon the ſicke and thoſe that were diſeaſed, he would hauehave none vnderunder threeſcore yeares of age ſet a part to this Office, he addeth, ee1. Tim. 5, 9, 11.1 Tim 5:91 Tim 5:11But refuſe the younger Widdowes, for when they hauehave begunne to wax wanton againſt Chriſt, they will marry, hauing damnation: The Apoſtle knowing that theſe wordes might hauehave beene wreſted wrongfully and applyed contrary to his meaning, (for one might hauehave ſaid, what, hauehave they damnation for marrying? Is marriage the cauſe of damnation?) He reſteth not ſo, but anſweareth the point, they hauehave damnation for denying and breaking their firſt faith. This wiſedome is to be put in practiſe of all the Miniſters of Gods word, wee muſt be able not onelyonly to teach, but to conuince, and to fore-ſee what may be obiected againſt that which we hauehave deliuered. So then the Miniſters muſt be men of knowledge, throughly furniſhed to conuince the aduerſaries, and repleniſhed with ſtore, both new and old, to ouerthrow all ſpirits of contradiction that ſeeke to ſubuert and deſtroy the faith of many. And it belongeth to the people to reſort and repaire to their Miniſters thus quallified, for reſolution of doubts wherewith they are troubled, ffMal. 2, 7. Math. 2, 4.Mal 2:7Matt 2:4conſidering with themſelues that the Prieſts lips muſt preſerue knowledge, and that the people are to ſeeke the law at their mouthes, becauſe they are the Meſſengers of the Lord of Hoaſtes.

Secondly, we ſee againe in the firſt wordes of hurting and owing, that p. 363there is vſed a certaine mitigation. For whereas he might hauehave called him a Theefe and Runnagate, he expreſſeth them vnderunder much milder names, calling his robbing and flying away, an hurting, and debt; declaring thereby, how gentle and eaſie an hand, how louing and charitable an heart, we ought to beare, toward the penitent. We are not to aggrauate the ſlippes and fals, nor augment the ſinnes and offences of our brethren, nor to vrge them and ſet them out in their colours to the vttermoſt, nor to follow them with extremity, but it is our duty to deale mercifully with ſuch ſinners as are vnfainedly and truely turned vntounto God, ggThree rules to be obſerued to moue vsus to deale mercifully toward the penitent.remembring alwaies theſe three thinges. Firſt, that we are ſubiect to the like ſinnes, and may be ouertaken with the ſame offences, through the tentations of Sathan, and the corruptions of our owne nature. Hence it is, that the Apoſtle admoniſheth vsus, hhGal. 6, 1.Gal 6:1to reſtore ſuch as hauehave fallen, euen with the ſpirit of meekneſſe, conſidering alſo our ſelues leaſt we alſo be tempted. Secondly, that as we are ſubiect to fall, ſo we hauehave offended as greatly againſt God as they, if not in the ſame kind and after the ſame manner; ſo that if he ſhould enter into iudgement with vsus, who could ſtand in his preſence, or anſweare him one of a thouſand? This is it which Chriſt Ieſus laid to the charge of the proud Phariſies, when they brought before him the woman taken in adultery, he ſaid vntounto them, iiIohn. 8, 7, ….John 8:7Let him that is among you without ſinne, caſt the firſt ſtone at her: who, when they heard it, being accuſed of their owne conſciences, went out one by one, beginning at the eldeſt euen to the laſt. Thirdly, that we do deſire and obtaine fogiueneſſe of our ſinnes vponupon this condition, that we forgiue others, when we are taught to ſay; kkMcth. 6, 12, 14.Forgiue vsus our treſpaſſes, as we forgiue them that treſpaſſe againſt vsus. Wherefore, let vsus be of a gentle minde and placable nature, eaſie to be intreated, ready to be perſwaded, willing to be reconciled, and forward to forgiue all iniuries and wronges offered vntounto vsus: without which affection al our praiers to God, and all the parts of his worſhip, are made void and nothing worth vntounto vsus. Hence it is, that we are moued, when we hauehave brought our guift to the Altar, then and there remembring llMath. 5, 23, 24.Matt 5:23Matt 5:24that our brother hath ought againſt vsus, to depart and leaue our offering vntill wee be reconciled vntounto him. Of this point we hauehave ſpoken before: yet the great neceſſity of it, and the preſent vſe of the Lordes ſupper, which is a Sacrament of louelove and vnity, requireth the renewing of it; and therefore, vnleſſe it be to thoſe that are dead-hearted and heauy eared, that will neither heare, nor marke, nor vnderſtand, nor obey, it cannot but worke ſome grace and conſcience in them that hauehave their eares opened, boared and prepared.

Thirdly, note the ſingular louelove and exceeding compaſſion in the Apoſtle, offering himſelfe to become ſurety; yea, to enter into bandes for ſo baſe a ſeruant as had ſtollen away his Maiſters goods, and ranne away for feare of puniſhment. Heerein is great louelove; and heerein Chriſt Ieſus teſtifieth his louelove to his Church, mm2. Cor. 5, 212 Cor 5:21in that he became ſinne for vsus, and vndertooke to bear the burden of mans wickedneſſe and Gods wrath: euen wickedneſſe moſt heinous, and wrath moſt horrible. Heerein is vnſpeakable louelove, he offered himſelfe as a pawne & pledge for vsus miſerable ſinners and bankrout perſons, not able to pay one penny of that great debt that we owe vntounto him.

Fourthly, we may learne that the imputation of another mans debt, may ſtand with the law of God and man, ſo that by all law diuine and humaine he is reputed and holden a debter, that offereth and maketh himſelfe ſurety for another, ſo that he is iuſtly charged to be the debter and the other man for whom he becommeth ſurety is diſcharged and freed from the debt: yea, the ſatisfaction of another is imputed to the debter, euen as his debt is imputed to the ſurety. This beeing cleerc and euident in all Law, and by all reaſon, why ſhould it ſeeme a maruailous, or rather a monſtrous thing in the eyes and eares of our aduerſaries, either that our ſinnes ſhould be imputed to p. 364Chriſt our mediator, or that his ſanctification and iuſtice ſhould be imputed to vsus, and that we are not iuſtified by inherent righteouſneſſe, but by the imputed righteouſneſſe of Chriſt, nn1 Cor. 1, 30. Phil. 3, 9.1 Cor 1:30Phil 3:9Who is made vntounto vsus of God to be our righteouſneſſe, to the end that we might be found in him, not hauing our owne righteouſneſſe which is of the law, but that which is through the faith of Chriſt. This ought not to ſeeme ſtrange or vnposſible to vsus, ſeeing he is no leſſe iuſt and righteous, to whom the iuſtice and righteouſneſſe of another is imputed, then that perſon is who hath an inherent righteouſneſſe of his owne within him: as it skilleth not who paieth the debt, ſo it be diſcharged, in aſmuch as the debter is as well freed when another hath ſatisfied the creditor, as if himſelfe had done it. Nay he is more iuſt and righteous that hath Chriſtes righteouſneſſe made his, then if he had an inherent righteouſneſſe of his owne, albeit it were perfect and compleate, full and abſolute, without all ſtaine and imperfection. For Chriſts imputed righteouſneſſe is more worth and worthy then all the inherent righteouſneſſe that is in men and Angels: yea that imputed righteouſneſſe of Chriſt is more accepted and reſpected of God, then all the righteouſneſſe that is found in the Angels themſelues: and when we ſhall liue with Chriſt our head in the Heauens, albeit we ſhall hauehave perfect righteouſneſſe inherenr in vsus, and be like the Angels which alwaies enioy the preſence of God, and behold the beauty of his face, yet euen then we ſhall appeare more glorious, gratious, and accepted of God, through that righteouſneſſe of Chriſt imputed vntounto vsus (which we ſhall neuer looſe nor put off, no not when we ſhall be in immortallity) then for this inherent ſanctification when it is at the higheſt toppe and in the greateſt perfection, without any want or weakneſſe.

Fiftly, note alſo the Ironicall preterition or pasſing by that which he would hauehave carefully conſidered, and wiſely imprinted in the minde of Philemon, [I ſay not that thou oweſt to me thy ſelfe.] This he doth to auoid all ſuſpicion of arrogancy and ambition, or leaſt he ſhold ſeeme proud and haughtie, and chalenge ouermuch to himſelfe; hee leſſeneth and diminiſheth the mattter greatly, whereas he might hauehave vttered and ſignified more then hee ſpeaketh, ſo that he leaueth the reſt to Philemons ſecret and ſerious conſideration. This teacheth vsus to auoid all arrogant boaſting, and to beware of vaine vaunting of our ſelues aboue that which is meet and ought to be in vsus. Heereunto the Apoſtle oftentimes exhorteth vsus, ooGal. 5, 26.Gal 5:26Let vsus not be deſirous of vaine-glory, prouoking one another, enuying one another. And in another place, ppPhil. 2, 2, 3.Phil 2:2Phil 2:3Be of one accord and of one iudgement, that nothing be done through contention or vaineglory, but that in meekneſſe of minde eueryevery man eſteeme other better then himſelfe. We are naturally giuen to thinke well of our ſelues, and to deſire to be magnified of others aboue that which is in vsus; whereas we ought to humble and abaſe our ſelues, that God may with his gratious hand lift vsus vp.

Laſtly, obſerue with me in the laſt wordes the Metaphor vſed by the Apoſtle, witneſſing and warning him that he owed to him his owne ſelfe; as if he had beene taken by him in warres, by the law whereof he was as his own. This ſerueth to teach vsus, that all men are by nature captiues to ſinne and priſoners to Sathan, being deliuered and freed from the ſubiection and ſlauery of them. This our Sauiour teacheth, qqIohn. 8, 34, 36.John 8:34John 8:36Verily, verily, I ſay vntounto you, that whoſoeuer committeth ſinne is the ſeruant of ſinne: if the ſonne ſhall make you free, ye ſhall be free indeed. To this purpoſe the Apoſtle Paul ſpeaketh, rrRom. 6, 17. 18.Rom 6:17Rom 6:18Know yee not that to whomſoeuer ye giuegive your ſelues as ſeruants to obey, his ſeruants, yee are to whom ye obey: whether it be of ſinne vntounto death, or of obedience vntounto righteouſneſſe: but God be thanked, that ye hauehave beene the ſeruants of ſinne, but ye hauehave obeyed from the heart vntounto the forme of the Doctrine whereunto ye were deliuered: being then made free from ſin ye are made the ſeruants of Righteouſneſſe. Where p. 365the Apoſtle ſheweth, that there are two ſorts of Seruants; ſome are Seruants to ſinne; other, are Seruants to righteouſneſſe: and whoſoeuer is Seruant to one, cannot be Seruant to the other; they are ſo oppoſite and contrary the one to the other, that no man can ſerue theſe two Maiſters. This is it which the Apoſtle Iohn handleth; He that ſſ1 Iohn 3, 8.1 John 3:8committeth ſinne is of the Deuill, for the Deuill ſinneth from the beginning: for this purpoſe was made manifeſt that Son of God, that he might looſe the workes of the Deuill. Let vsus all ſuffer the Miniſters of the Goſpell to take vsus out of the hands of Sathan, and to ſubdue vsus to the Kingdome of Chriſt, by the two-edged Sword that goeth out of his mouth. Thus much may ſuffice for the generall obſeruations which ariſe out of the words, and might be ſtood vponupon at large; but I hauehave onelyonly breefelie pointed them out. Now let vsus particularly lay open ſuch doctrins as are more eſpecially aymed at in theſe words.

[If he hath hurt thee, or oweth thee ought, &c.] In the former verſe, we hauehave heard how the Apoſtle hath reaſoned on this manner with Philemon, [If our things be common, thou oughteſt to receiue him to fauour, whom I hauehave ſo great cauſe to fauour] vrging a community and fellowſhip in all Gods bleſſings. But in this verſe he acknowledgeth a debt to Philemon from Oneſimus, and doth take it vponupon himſelfe to anſwere it. Doctrine 1. The communion of the Saints doth not take away the poſſeſſion & intereſt that is in the things of this life.We learne from hence, that the communion which is among the faithfull Saints, doth not take away the priuate poſſeſſion, dominion, diſtinction, and intereſt in the things of this life. Albeit the things belonging to this temporall life, be in ſome reſpect common, yet in another reſpect they are priuate. They are common touching vſe, they are priuate touching poſſeſſion. This appeareth in the practiſe of the Fathers that liued after the flood; as Abraham, Iſaac, Iacob, Iob, Dauid, and diuers others; who albeit they willingly imparted to their Brethren the bleſſings of God beſtowed vponupon them, yet they had their ſpeciall houſes of abode, inheritances of lands, poſſeſſions of goods, Flocks of Sheep, heards of Cattell, and diſtinction of Seruants. Mark this in the order, that God tooke with his owne people, when he had ſubdued their Enemies, and brought them into the Land, ttNum. 32. and 34.Num 32eueryevery Tribe had his ſeuerall inheritance, and eueryevery Family in the Tribe, had his peculiar poſſeſsion deuided vntounto him by lot, to auoyd all Controuerſie and contention among them. When Naboth was vrged by Ahab to paſſe his Vineyard to him, eyther by ſale or by exchange, he anſwered; uu1 King. 21, 3.1 Kgs 21:3The Lord keepe me from giuing the Inheritance of my Fathers vntounto thee. This is it which Salomon ſpeaketh in the Prouerbs, xxPr… 5, 15, 16 17.Drinke the Water of thy Ceſterne, and of the Riuers of Waters in the ſtreetes, but let them bee thine, euen thine onelyonly, and not the Strangers with thee. He teacheth the faithfull to liue of their owne labours, and to be helpefull to the godly that want. Great were the wants and miſeries of the poore Saints of God, (as we ſee in the Actes of the Apoſtles) ſo that many ſolde their poſſeſſions to releeue the diſtreſſed Members of the Church: yet the Apoſtle Peter ſaith to Annanias, who had kept backe a part of the price of that he had ſold; yyActs 5, 4.Acts 5:4Whilſt it remained, appertained it not vntounto thee? And after it was ſolde, was it not in thine owne power? How is it that thou haſt conceiued this thing in thine heart? Thou hast not lied vntounto men, but vntounto God. By which words it is manifeſt, that albeit the Saints accounted nothing their owne, but had all thinges common among themſelues, yet they alwaies retained a ſeuerall right and propriety in thoſe things that they poſſeſſed.

Reaſon 1.This truth will yet further and better appeare vntounto vsus, if we enter into the conſideration of the Reaſons that ſerue to ſtrengthen it. Firſt, it is confirmed by the Commaundements of God, and by the fourth petition of the Lords Prayer. The zzExod. 20, 15Exod 20:15eight Commaundement forbiddeth vsus to ſteale away our Neighbours goods, and to do him the leaſt hurt therein. The tenth commandement p. 366aaExod. 20, 17.Exod 20:17reſtraineth the inward luſts & motions that ariſe in our minds, and condemneth the coueting of his houſe, of his wife, of his ſeruant, of his oxe, of his aſſe, or of any thing that belongeth vntounto him. If then, God commandeth the preſeruation of eueryevery mans goods, and forbiddeth all iniuries to be offered vntounto them; it ſtandeth vsus vponupon to acknowledge a right and intereſt that eueryevery one hath in earthly things giuen vntounto him. Likewiſe, our Sauiour Chriſt teacheth vsus bbMat. 6, 11.Matt 6:11daily to aske our daily bread, ſo that no man ought to deſire that which is anothers bread, but eueryevery one to know his owne, what God hath giuen him, and what he hath giuen to others. If then there be bread that is ours, then alſo there is bread that is not ours. And if ſomewhat be ours, and ſomewhat not ours; it followeth that eueryevery one hath an intereſt in his owne goods, and cannot lay hold on another mans.

Reaſon 2.Secondly, the inuading of other mens inheritances, and the incroaching vponupon their priuate poſſeſſions, is the fruit either of a confuſed Anarchy, or of a looſe gouernment, and both of them are contrary to that ordinance which God eſtabliſheth, and the order that he requireth. This we ſee in the latter end of the booke of Iudges, where it is recorded, and oftentimes repeated, that ccIudg. 17, 6, & 18. 1. & 19 1. & 21, 25.Judg 17:6Judg 18:1Judg 19:1Judg 21:25In thoſe daies, there was no King in Iſraell, but eueryevery man did that which was good in his owne eyes. And what I pray you was that? Euen that which was ſtarke naught: they brake out into open outrages; riots, vſurpations, oppreſſions, and community of women. All thinges were out of courſe, no man ordered his life aright, eueryevery man followed his owne luſtes. But God is a God of order, and not of confuſion, dd1. Cor, 14, 33, 40.as the Apoſtle teacheth, 1. Cor. 14 God is not the author of confuſion, but of peace, as we ſee in all the Churches of the Saintes: let all thinges be done honeſtly and in order. But if eueryevery man may enter vponupon the labours of other men, and take to himſelfe what he pleaſeth, it would bring as great a confuſion of families and common wealths, eeGen. 11, 8.Gen 11:8as once there was of tongues when one did not vnderſtand another, ſo that they were conſtrained to breake off the worke they had begun.

Reaſon 3.Thirdly, eueryevery one hath a proper and peculiar poſſeſſion, his owne ſeruants to order, his owne ground to till, his owne fieldes to husband, his own family to gouerne, and his owne domeſticall affaires to manage, that hee may prouide thinges honeſt in the ſight of God, that he may reioyce in the labour of his owne handes, and be thankfull to the father and giuer of all good thinges. It is a rule taught by nature, approued by experience, ſtrengthened by cuſtome, ffAriſtot. polit. lib. 2. Cap. 2.and eſtabliſhed by the founders of Citties and Kingdomes, that whatſoeuer is cared for of all, is cared for of none as it ought to be, but is neglected of all. This appeareth in eueryevery Towne and incorporation, in eueryevery houſe and congregation. If a matter be committed to many ſeruants to be diſpatched, it is commonly either altogether left vndone, or done negligently, and worſe then if it had beene aſſigned to one. I hauehave heard it deliuered as a prouerbe, that he which hath one man, is ſure of a man, he that hath two men, hath but halfe a man; and he that keepeth three, hath none at all. One looketh vponupon another, and leaueth the worke for his fellowes, thinking with himſelfe that albeit he neglect the dooing of it, yet there are two others to finiſh it: and ſo among them all, the buſineſſe of the Maiſter lieth vndone. We ſee this in mending of high waies, which becauſe it is to be done by a common hand, and by a generall agreement of many together, is generally poſted ouer from one to another, and commonly left off from yeare to yeare. Marke this moreouer in the prouiſion for the poore, who ought to be charitably rel…ued by the lawes of God and man: yet becauſe the burden lieth vponupon the ſhoulders of all, all men are ready to ſhake it off from them, and pinch curteſie who ſhall begin. But when eueryevery one knoweth his owne, it encreaſeth care, and doubleth diligence in him, he reioyceth with his family in the bleſsings of God, and learneth to be p. 367a good Steward in the vſe of them, diſpoſing of them to the glory of the giuer, and to the comfort of the receiuer. This it which Salomon teacheth, Chap. 5. of the Prouerbs, ggProu. 5, 15, 18. 19.Prov 5:15Prov 5:18Prov 5:19Let thy fountaine be bleſſed, and reioyce with the wife of thy youth, let her be as the louing Hind and pleaſant Roe: let her breaſtes ſatisfie thee at all times, and delight in her continually. So then, the diſtinction of dominion and poſſeſsion, when eueryevery one knoweth his owne and what is not his owne, maketh men carefull to looke vntounto them. Wherefore ſeeing God is the author of propriety, the hater of confuſion, and the commander and appointer of eueryevery man his ſeuerall taske and labour; it followeth, that the community of the Saintes doth not deſtroy the propriety of ſubſtance, but eueryevery man keepeth the title and tenour of his owne goodes, which no other can chalenge to himſelfe.

Vſe 1.As we hauehave ſeene the reaſons that confirme this Doctrine, ſo let vsus ſee the vſes that inſtruct vsus in many profitable points tending to edification. Firſt of all, this confuteth and conuinceth the deteſtable and damnable ſect of the Anabaptiſtes, who deny to men any property in any thing, but would hauehave all thinges common. True it is, among faithfull friends all thinges are common (as we hauehave already prooued and confeſſed) ſo that as we hauehave one father, ſo we hauehave one fraternity, and are of one family. Hence it is, that Tertullian in his Apology teacheth, hhTertul. in Apologet.that among Chriſtians all things were common, except mens wiues. What then? Were theſe firſt Chriſtians, Anabaptiſtes? Or are theſe Anabaptiſtes like theſe firſt Chriſtians? No, in no wiſe. They alledge indeed the example and practiſe of the primitiue church, but it doth not no way fauour their opinion, nor countenance any ſuch Communion, as theſe Heretikes would bring in amongs vsus. Obiection 1.But they obiect that all that beleeued were in one place, and had all thinges common; yea, they accounted nothing to be their owne. Anſwere.I anſweare, that theſe words are not to be vnderſtood, as though they had forſaken their owne houſes, and liued together, in publike, and in common, in the ſame houſe, as it were in the celles and Cloiſters of Monkes; but as it followeth in the next wordes, iiActs. 2, 46.Acts 2:46They continued daily with one accord in the Temple, and breaking bread from houſe to houſe; did eate their meate together with gladneſſe and ſingleneſſe of heart. If this be true, let the Anabaptiſtes (a new ſect of Monks) anſwere, at whoſe houſes this was done? Was this meeting and eating of their meat in the houſes of the Infidels, or of the beleeuers? I thinke no man is ſo ſottiſh, to ſay it was in the houſes of the vnbeleeuers, who would not receiue them to houſe, nor giuegive them any entertainment among them, ſeeing they hated them and their profesſion to the death. Wherefore it muſt of neceſſity follow, that theſe aſſemblies were in the houſes of ſuch as were faithfull. If then the faithfull Chriſtians had their houſes, in which they met together, then they did not at all ſell nor forſake their houſes and dwellings, nor coop vp themſelues as is it were in Monaſteries or Hermitages from the ſociety of men. Obiection 2.Secondly, whereas they obiect, Chap. 4. kkActs. 4, 34, 35.Acts 4:34Acts 4:35As many as were poſſeſſors of Landes ſold them, and brought the price of the thinges that were ſolde, and laid it downe at the Apoſtles feet: Anſwere.It is not ſo to be vnderſtood, as if they had caſt away all care of their houſhold affaires, and poſſeſſed nothing in priuate afterward. For this was done by ſome of the richer and wealthier ſort, who were not compelled to ſell, neither can it be gathered that they ſold all. Nay it appeareth throughout this booke of the Actes, that many after this fact poſſeſſed houſes of their owne. The Euangeliſt Luke noteth, that when Peter the Apoſtle was brought out of priſon by the Miniſtry of the Angel that was ſent to deliuer him, llActs. 12, 12.Acts 12:12As he conſidered the thing, he came to the houſe of Mary, the mother of Iohn, where many were gathered together and prayed. Frō whence I pray you, had this woman this houſe? If all Chriſtians ſold their inheritances and proper houſes? So then, the communion of goods that was among p. 368the firſt Chriſtians, was nothing but a ſale of part of their poſſeſſions to ſuccor the poore Saints, leaſt being conſtrained through Famine, and left deſtitute of the helpe of the Bretheren, they ſhould turne backe againe to the Iewiſh Religion; and therefore it is ſaid, that diſtribution was made of thoſe things that were ſold; not equally, or confuſedly, mmActes 4, 35.Acts 4:35But according as eueryevery one had neede: ſo that he that had the greater charge, had the greater allowance, and he that had the leſſe Family, had the leſſe maintenance. Tiue it is, it is ſaid; nnActs 4, 32. & 2, 44.Acts 4:32Acts 2:44The multitude of them that beleeued were of one heart and of one Soule, neyther any of them atcounted any thing of that which he poſſeſſed was his owne, but they had all thinges common. But from hence wee may rightly gather, that euerie man had ſpeciall intereſt in his owne goods. For if they had poſſeſſed nothing as their owne, and that the communitie among them had deſtroyed the property that reſted and remained with thē, what is this that he ſaith; any thing of that which he poſſeſſed was his owne? Whereby we ſee, that as yet they continued owners and poſſeſſours of their goods, as they did before: but they ſo poſſeſſed them, that they were content to imploy them no leſſe to the vſe of others, then to the benefit of themſelues; according to the precept of the Apoſtle, oo1 Cor. 7, 30, 31.1 Cor 7:301 Cor 7:31That they which buy, be as though they poſſeſſed not: and they that vſe this World, be as though they vſed it not, becauſe the faſhion of this world goeth away. Obiection 3.But be it, that the Apoſtles had inſtituted ſuch a communion as theſe imagine, in this Church at Ieruſalem: and let vsus graunt, that among them there was no diſtinction or propertie retained: Anſwere.yet it cannot be proued, that the ſame was required of all Chriſtians, or that it was vnlawfull for them to keepe that portion of earthly bleſſing befallen vntounto them. We heard before what Peter ſaid to Annanias; ppActes 5, 3, 4.Acts 5:3Acts 5:4Why hath Sathan filled thy heart that thou ſhouldst lie vntounto the Holy-Ghost, and keepe away part of the price of the poſſeſſion? Whilſt it remained, appertained it not vntounto thee? And after it was ſolde, was it not in thine owne power? How is it that thou haſt conceiued this thing in thine hart? Thou hast not lied vntounto men, but vntounto God. How could Peter ſpeake this, or with what warrant could he deliuer it, if all Chriſtians had beene enioyned to ſell their poſſeſſions, and to renounce their Title and intereſt in them, to liue in common one with another? Doth he not ſay, that the poſſeſſion might hauehave beene kept and vnſold? And when State was deliuered, doth he not affirme, that the Money that he had receiued was in his owne power? Obiection.If any aske, wherefore then is he ſo ſharpely reprooued, and ſeuerely puniſhed? Anſwere.I anſwere, becauſe he ſuppoſed he could deceiue the Holy Ghoſt, and ſo kept backe a part of the price, and yet pretended to bring the whole ſumme vntounto the Apoſtles. His ſinne therefore was lying, fraud, and deceit. So then the Anabaptists are plainely conuinced, and a lawfull propriety of goods is eſtabliſhed. This we read farther in other places of this Booke, that the Chriſtians held the poſſeſſion of their houſes and goods as their owne. There was a certaine Woman, a Diſciple, qqActes 9, 36.Acts 9:36named Tabitha; ſhe was ful of good works and Almes which ſhe did, and made many Coates and Garments which ſhe gaue to the poore.

In the next Chapter, among many Chriſtian vertues, Cornelius the Captaine is commended, to rrActes 10, 2.Acts 10:2Be a deuout man, and one that feared God withall his Houſhold, which gaue much Almes to the people, and praiſed God continually. In the eleauenth Chapter we ſee, that after Agabus had ſignified by the Spirit, that there ſhould be a great Famine throughout all the World; ſſActs 11, 29.Acts 11:29The Diſciples, eueryevery Man according to his ability, purpoſed to ſend ſuccour vntounto the Brethren which dwelt in Iudea. Marke heere that he ſaith; EueryEvery man according to his ability; for what ability could any hauehave, if no man did hold any thing as his owne? Or what difference could there be betweene one another? In like manner, we heard before, ttActs 11, 12.Acts 11:12of the houſe of Mary the Mother of Iohn, where many were aſſembled: and we read of the houſe of uuActes 9, 43. and 10, 6.Acts 9:43Acts 10:6Simon the Tanner p. 369where Peter lodged, and continued for the ſpace of many daies: he was a true Chriſtian, and yet he kept his houſe after his conuerſion to the Faith of the Goſpell. In the 16. Chapter, Lydia a ſeller of Purple, hauing her heart opened, and being baptized, ſaide; uuActes 16, 15.Acts 16:15If ye hauehave iudged me to be faithfull to the Lord, come into mine Houſe, and abide there: and ſhe constrained them. She doth not ſay; Sell my Houſe, but enter into my Houſe, which ſhe ſo poſſeſſed, as that ſhe communicated it alſo to the Apoſtles. In the twentith Chapter the Apoſtle Paule doth glorie before the Elders of Epheſus, ſaying; xxActes 20, 33Acts 20:33I hauehave coueted no Mans Siluer, nor Gold, nor Apparrell. What reaſon can be rendred of this ſaying; if no Chriſtian might lawfully retaine the poſſeſſion and proprietie of Gold or Siluer? In the 21. Chapter it is ſaid; that yyActes 21, 8.Acts 21:8Paule and they that were with him, entred into the Houſe of Phillip the Euangeliſt, whtch was one of the ſeauen Deacons, and abode with him. If nothing ought in priuate to be poſſeſſed, why had he not ſold his houſe? How dareth he retaine and reſerue any thing to himſelfe? Wherefore is he not reprooued of the Apoſtle, and the reſt of the Brethren, for breaking the ſuppoſed ordinance that they had planted and appointed in all Churches. But of this, zzVponUpon Num. 21, 21.Num 21:21I hauehave ſpoken elſe-where; aaMuſcul. vponupon Math. Chap. 6.and others diſcuſſe and diſpute this point at large, ſhewing that God hath ſetled this order to be obſerued in the Church, that eueryevery one gouerne aright his owne houſe, and diſtribute to the neceſsities of the Saints. The Apoſtle ſpeaketh to this purpoſe; bb1 Tim. 5, 4.1 Tim 5:4If any Widdow hauehave Children or Nephewes, let them learne firſt to ſhew godlineſſe toward their owne houſe, and to recompenſe their Kindred, for that is an honeſt thing, and acceptable before GOD. And afterward, cc1 Tim. 5, 8.1 Tim 5:8If there be any that prouideth not for his owne; and namely for them of his Houſhold, he denyeth the Faith, and is worſe then an Infidell. Likewiſe writing to the Theſſalonians, he ſaith in the firſt Epiſtle, chapt. 4. dd1 Theſſ. 4, to 11.1 Thess 4We beſeech you brethren, that ye en…reaſe more and more, and that ye ſtudie to be quiet, and to meddle with your owne buſineſſe, and to worke with your owne handes, as we commaunded you. And in his ſecond Epiſtle, Chapter 3. ee2 Theſſ. 3, 10, 11, 12.2 Thess 3:102 Thess 3:112 Thess 3:12When we were with you, this we warned you off, that if there were any which would not worke, that he ſhould not eate: for we heard that there are ſome which walke among you inordinatelie, and worke not at all, but are Buſie-bodies: therefore them that are ſuch, we commaund and exhort by our Lord Ieſus Chriſt, that they worke with quietneſſe, and eate their owne Bread, &c. Thus then it euidently appeareth, that the Annabaptiſts are deceiued, which goe about to bring in ſuch a communion, or rather confuſion among men, as neither Chriſt hath commaunded, nor the Apoſtles hauehave inſtituted, nor experience hath approoued, nor any Chriſtians hauehave practiſed, nor the example of the Church at Hieruſalem hath warranted. To this Peſtilent and poyſoned Sect of deteſtable Heretiques, we may ioyne as Cozin-Germans, thoſe miſchieuous and miſerable Male-contents, that hold in word the lawfulneſſe of priuate poſſeſsion, but follow in practiſe the vnlawfulneſſe of more then an Anabaptiſticall communion.

Theſe are they that bring diſcontent to ſee others enioy more then themſelues, endeuour by vnlawfull and vngodlie actions to bring in an equality of all thinges; pulling downe Hedges, filling vp of Ditches, burning of Houſes, remoouing of Markes, breaking downe Fences, digging downe Encloſures, diſpaling and diſparking the boundes of Landes, and laying all things common, (as they did in the Inſurrection of ffIn the raigne of Richard the ſecond.Wat Tyler, Iacke Straw, and many others) which we hauehave ſeene or heard done in our daies; yea, many idle and diſordered people, hoped and looked for a commotion in the latter daies of our late Soueraigne. For as Eſau hating his Brother, and thirſting after the murther of him, thought in his mind; ggGen. 27, 41.Gen 27:41The dayes of mourning for my Father will come ſhortlie, then will I ſlay my Brother Iacob: ſo theſe ryotus routs of Rebels, intending to fiſh in troubled waters, and minding to make a prey p. 370of the richer ſort, ſaid among themſelues; The daies of mourning for Queen Elizabeth will come ſhortly; then we ſhall hauehave enough, then we ſhall make the Chur…es pay for all, then we will want nothing that is to be had. Let vsus take heed of ſuch vngratious perſon as begin a conſpiracy, and lay the foundation of an Inſurrection. Though they call vsus to come with them, and would hauehave vsus to ioyne in league with them; let vsus beware we caſt not in our lot among them, nor walke in the way with them, for their feete run to euill, and their broad paths, are the beaten paths of death.

Vſe 2.Secondlie, ſeeing eueryevery man hath a ſtate in his own goods, it teacheth vsus this duty, that we ought to be content with that portion which we hauehave; be it more or leſſe, be it ſmall or great, be it a ſimple or a worthy portion, and to be by all meanes thankfull for it: conſidering with our ſelues, that the difference of places, Lands, Poſſeſsions, with the properties thereof, be of God, and are to be acknowledged as his guift. True it is, men do ſometimes encreaſe their wealth by vnlawfull meanes, by robbing and wronging of others, to their owne condemnation: but then they want comfort and peace in the poſſeſsing of them; they cannot ſay they eate their owne Bread; they cannot eſteeme God to be their helper. Let vsus hate ſuch wicked ſhifts, and renounce from our hearts all deceitfull dealing. Let vsus ſeeke for a bleſsing vponupon our labour at his handes, that is the diſpoſer of all thinges in Heauen and Earth. Let vsus learne, hh1 Tim. 6, 6, 7, 8.1 Tim 6:61 Tim 6:71 Tim 6:8That godlineſſe is great gaine, if a Man bee content with that he hath: for we brought nothing into the World, and it is certaine that we can carry nothing out, therefore when wee hauehave food and rayment, let vsus therewith be content. This is it which the Apoſtle teacheth, Heb. 13. iiHeb. 13, 5, 6.Heb 13:5Heb 13:6Let your conuerſation be without couetouſneſſe, and be content with thoſe thinges that yee hauehave, for hee hath ſaide; I will not fayle thee, neither forſake thee: ſo that wee may boldly ſay, The Lord is mine helper, neyther will I feare what man can doe vntounto me. Wee ſhall neuer deale faithfully with the goods of other men, nor for Conſcience ſake abſtaine from wrong and Iniuſtice, vntill we reſt contented in our hearts with things preſent, and depend by Faith vponupon Gods prouidence, knowing that hee hath by his gracious promiſe bounde and charged himſelfe with vsus, and for vsus, in all thinges neceſſarie, as well for our bodies, as for our ſoules. He is a mighty God, and a mercifull Father, that neuer fayleth nor forſaketh his Children that truſt in him, that call vntounto him, that depend vponupon him. If this Faith be in vsus, it will ſwallow vp many cares, and conſume many feares, which diſtract and diſtemper vnbeleeuers in this life.

Let not our heart thercfore be addicted to Couetouſneſſe, nor let vsus ſuffer our ſelues to be carried away from God, by the greedy and gaping deſire of Riches, nor ſeeke to augment them, & abound in them by vnlawful means, nor poſſeſſe them with vexation of mind, or with affiance in them. But let vsus reſt in our ſeuerall Callings and conditions of life with contentation, and a quiet Conſcience, not ſwelling in heart, or diſquieting our ſelues in vaine, with longing after an higher ſtate and ſtanding, then the Lord hath allotted and allowed vntounto vsus. If once our affections ouer-flowe the bankes of our preſent conditions, ſo that we cannot vſe with thankfulneſſe that which we hauehave receiued, we can neuer be perſwaded to bee contented, but wee will not ſtick now and then to borrow of the Law of equity, ſhifting & prouiding for our ſelues what wayes wee can without difference, and breaking out into vnhoneſt and vnorderly courſes, without conſcience. Let vsus therefore kkRules to be remembred to worke in vsus contentation.for our better inſtruction in this point, lay vp in our hearts, theſe few Rules followes, to worke in vsus contentation.

Firſt, that all of vsus enioy more then we deſerue, and can iuſtly challenge at the hands of God. If we would hauehave a crum of bread, wee muſt craue it of him, and ſay, llMath. 6, 11.Matt 6:11GiueGive vsus this day our daily bread.

p. 371Secondly, that we oftentimes doe want outward thinges, becauſe we eſteeme no more of inward graces and ſpirituall bleſſings. We hauehave no promiſe of God to beſtow vponupon vsus earthly gifts, any farther then we aske by praier, and ſeeke by faith heauenly things, according to the ſaying of Chriſt; mmMath. 6, 33.Matt 6:33First ſeeke the Kingdome of God and his righteouſneſſe, and all theſe thinges ſhall be ministred vntounto you. It is therefore Gods great iudgement vponupon ſuch graceleſſe and thankleſſe men, as contemne theſe thinges that belong to a better life, that oftentimes they are brought to feele the want of the tranſitory things of this life.

Thirdlie, that it is a great ſubtiltie and pollicy of Sathan, to inueigle and intangle our mindes with the deſire of ſuch benefits as we want, thereby to cauſe vsus to murmure, and to mooue vsus to diſtruſt for them, and to diſgrace the preſent benefits which we enioy, and ſo to prouoke vsus to be vnthankefull. The people of Iſraell abounded plentifully in many great bleſsinges in the Wilderneſſe, and taſted liberally of Gods goodneſſe; yet nnExod. 14, 11, and 15, 23. & 16, 2. & 17, 2.Exod 14:11Exod 15:23Exod 16:2Exod 17:2when they ſuffered the leaſt want of Water, or Bread, and had not their luſts ſatisfied at their owne deſire, they did breake out into impatiency of ſpirit, and forgate the mighty works that he had done for them. Their preſent want made them to diſtaſte and diſlike al the reſt of Gods mercies; ooGen. 41, 4, 7Gen 41:4Gen 41:7Euen as the euill-fauoured and leane-fleſhed Kine, did eate vp the well-fauoured and fat Kine, or as the thin and blaſted eares of Corne, deuoured the rancke and full eares, in the dreames of Pharaoh. Let vsus not therefore burne with a deſire of an higher eſtate, but labour to finde our hearts and mindes throughly ſetled in that large and liberall portion which we hauehave in preſent poſſeſsion by the good hand of God toward vsus.

Fourthly, that the Lord doth not alwayes actually beſtow vponupon his Children the riches and wealth of this World, but nurtereth them vp to depend whollie vponupon his faithfull promiſe, who hath giuen them his word, that hee will not leaue them nor forſake them. And in the meane ſeaſon, he worketh in their hearts a patient bearing of the wants and neceſsities of this life, but in the end, he will beſtow vponupon them eternall bleſsings that neuer ſhall hauehave end, and heauenly graces that neuer ſhall decay.

Fiftly, that one drop of Gods fauour toward vsus, is better worth, and more of value, then this whole World, that is but vaine and tranſitory. If wee cannot reſt in this fauour of God, in the want of outward thinges, it is moſt certaine we hauehave not yet learned truely to prize, and rightlie eſteeme the fauour of God. Such as cannot bee content to forgoe and forſake earthlie things, neuer truelie felt the forgiueneſſe of ſinnes. Let vsus learne to reſt in the leaſt taſt and touch of the grace and fauour of God, whatſoeuer it bringeth with it; whether wealth or want; whether plenty or pouerty; whether proſperity or aduerſity.

Laſtly, we muſt remember that Nature is content with a little; ſo that if we hauehave food and raiment, we ought to be content, as we noted before. This was the vow of Iacob when he went from his Fathers houſe, while he was in the way to Haran; ppGen. 28, 20, 21.Gen 28:20Gen 28:21If GOD will be with me, and will keepe me in this iourney which I goe, and will giuegive me Bread to eate, and Cloathes to put on, ſo that I come againe vntounto my Fathers houſe in ſafetie, then ſhall the Lord be my GOD. There are two pointes of mans life; his entring into the World, and his going out of the world: the ſpace comming between both theſe, receiueth many changes and alterations, many differences and diuerſities. Some are poore, and ſome are rich; ſome noble, & ſome vn-noble; ſome high, and ſome low. The beginning of all is equall; the end of all alſo is equall touching this life: for as we brought nothing into this world, ſo we can carry nothing away with vsus, We came qqIob 1, 21.Job 1:21naked out of our mothers womb, and naked we ſhall return thither. The time betweene our riſing and falling, our birth and death, is of ſhort p. 372continuance, and therefore we ought not to be carefull to heape vp Riches, rrPſal. 49, 17.Ps 49:17For as much as we ſhall take nothing away when we dye, neyther ſhall our pompe deſcend after vsus. If a Man hauehave neede of one onelyonly Pot or Pitcher of Water, it is ſmall wiſedome and great vanity to try to draw vp a whole ſtreame. If a little prouiſion will ſerue for the iourney and voyage that we vndertake, it is a needeleſſe and bootleſſe thing to hoard and heap vp great ſtore of furniture for a ſmall occaſion. Let vsus therefore take heede of all exceſſe, and content our ſelues with the moderate vſe of outward bleſſinges, enioying ſuch thinges as we hauehave with cheerefulneſſe and thankfulneſſe, bearing the want of ſuch thinges as we hauehave not, with patience and meekeneſſe, depending vponupon GOD for his bleſſing, in all thinges that any way concerne and belong vntounto vsus. To louelove Riches, is a token of a baſe and abiect minde; to couet and deſire them when we want them, is a ſigne of a wretched and miſerable minde; to vſe them well to our priuate commoditie, and the publike vtilitie when we hauehave them, is a Teſtimonie of a commendable and contented mind.

Vſe 3Laſtly, we learne from this Doctrine, to take good heede that we do not abuſe our propertie and dominion of thoſe guiftes that God hath giuen vsus, beſtowing them onelyonly to our priuate vſe, and with-holding the comfort of them from others, to whom they ought of right to be imparted and imploied. For albeit the poſſeſſion of them bee ours, yet there is an vſe of them belonging to the Saints; the property of goods, and the communion of Saints ſtanding together. Whenſoeuer we hauehave theſe outward thinges, we muſt not with-hold them, when they may profit the Church, and refreſh the Saints. We muſt not be couetouſly and corruptly minded, like Naball; who, when Dauid and his Men were in neceſſitie in the Wilderneſſe, ſaide; ſſ1 Sam. 25, 111 Sam 25:11Shall I take my Bread, and my Water, and my Fleſh that I hauehave killed for my Shearers, and giuegive it vntounto Men that I know not whence they are? Hee challengeth all as proper to himſelfe; his Bread is his, his Water is his, his Fleſh is his, all is his; he hath nothing for Dauid, nothing for his Seruants, nothing for others. This we ſee in the dealing of Laban toward Iacob, he ſaith vntounto him; Theſe Daughters, are my Daughters; theſe Sons, are my Sonnes; theſe Sheepe, are my Sheepe; and all that thou hast is mine. He challengeth all to himſelfe, he leaueth nothing to Iacob. Gene. 31. 43. The Apoſtle Iames teaching vsus to prooue our Faith by our workes, ſaith; ttIam. 2, 15, 16Jas 2:15Jas 2:16If a Brother or a Sister be naked and deſtitute of daily foode, and one of you ſay vntounto them; Depart in peace, warme your ſelues, and fill your Bellies, notwithſtanding ye giuegive them not thoſe thinges that are needfull, what helpeth it? Whereby we ſee, that mercifulneſſe to our poore and needy Brethren is commaunded: ſo that as we beleeue a communion to be among all true profeſſors, ſo we are charged to be as the Cloudes that drop downe the ſweete ſhewers vponupon the Hearbes, as liuely Fountaines of Water that flow out plentifully to the vſe of others, as fruitfull Trees bringing forth ſtore to feed others. We muſt conſider, that we are but Stewards of our goods that are lent vsus for a time, for which wee are to giuegive an account, and of which wee are to giuegive a yearely rent to the cheefe Lord, which his poore Children are appointed to receiue at our owne handes, whom we are bound to releeue with our goods. He hath ſaide; uuMath. 26, 11.Matt 26:11The poor ye ſhall alwaies hauehave with you, but me ye ſhall not alwaies hauehave. This duty is oftentimes required and beaten vponupon in the word of God. This appeareth in the practiſe of Iob, who being accuſed falſely of his three friends, to be an Hypocrite, is compelled to boaſt after a ſort of his workes as the fruits of his Faith, and the aſſured Seales of his vnfained profeſſion; xxIob 29, 12, 13.Job 29:12Job 29:13I deliuered the Poore that cryed, the fatherleſſe, and him that had none to helpe him: the bleſſing of him that was ready to periſh came vponupon me, and I cauſed the Widdowes hart to reioyce.

p. 373Where we ſee, how he rendereth an account of his life paſt, being of his Aduerſaries charged with great wickedneſſe and much diſſimulation. So the Prophet deſcribing the bleſſedneſſe of that Man that feareth the Lorde, and delighteth greatlie in his Commaundements, ſaith; yyPſal. 112, 9.Ps 112:9He hath diſtributed and giuen to the Poore, his righteouſneſſe remaineth for euer, his Horne ſhall be exalted with glorie. He ſheweth heereby, that the godlie doe not ſpare niggardlie, but diſtribute liberallie; according as the neceſſitie of the poore Saints requireth, and as his owne power and abilitie ſuffereth him. Heereunto commeth the precept of Chriſt: zzLuke 12, 33Luke 12:33Sell that yee hauehave, and giuegive Almes: make you Bagges which waxe not old, a Treaſure that can neuer faile in Heauen, where no Theefe commeth, neither Moath corrupteth.

Let vsus conſider, that God hath made the poore as well as the Rich; and that the poore man is our owne Fleſh. Eſpeciallie, let vsus alwaies remember that the godly poore are our Bretheren in Chriſt, aaMath. 25, 34.Matt 25:34and that in the laſt iudgement the Lorde Ieſus will account it, and reward it as done vntounto himſelfe, whatſoeuer hath beene beſtowed vponupon his needy and diſtreſſed Brethren. If we be carefull to practiſe theſe duties of Chriſtian Charity and Community, it ſhall auaile to ſeale vp Gods fauour toward vsus in the remiſsion of our ſins, and much aduantage vsus to obtaine many bleſsinges, ſeeing many ſupplications ſhall be made and offered vp for vsus, and ſo we ſhall taſt the fruite that wee hauehave planted, and harueſt the Corne that wee hauehave ſowed. For bbGal. 6, 7.Gal 6:7Whatſoeuer a Man ſoweth, that he ſhall reape, (as the Apoſtle teſtifieth to the Galathians) and therefore if wee be diligent to helpe the poore and needie, we ſhall receiue a full recompence, with much increaſe into our owne boſomes.

[That impute to me, I will recompence thee, &c.] See heere the moſt earneſt affection of Paule, for this poore Seruant. He offereth himſelfe to become Suretie and Pay-maiſter for Oneſimus, to anſwere for his debt, and to ſtand as a debter himſelfe in his place, in reſpect of his Creditor, and to pay whatſoeuer would be, or could bee required at his handes. Obiection.But before we come to the point of inſtruction here offered to our conſideration, it ſhall not be amiſſe to anſwer a queſtion that may here be demanded, how he promiſeth the paiment of mony to another, who vnleſſe he were himſelf helped and ſuſtained of the Churches, had not whereupon to liue. We know how it went oftentimes with the Apoſtles, by the confeſsion of Peter, and of Iohn, who ſaid to the Cripple that lay at the gate of the temple, ccActes 3. 6.Acts 3:6Siluer & gold hauehave we none. And the Apoſtle Paule was alſo conſtrained to labour with his owne handes. How then is he on a ſuddaine become ſo wealthy, as to offer his ſeruice to another, and to vndertake to diſcharge the debt of another? Anſwere.I anſwere, the meaning of the Apoſtle is, that he would hauehave him forgiue his Seruant, and to require the debt neither of him, nor of his Seruant; as appeareth euidentlie by the whole courſe of the preuenting of this Obiection. Hee would not therefore hauehave him to contend with his poore penitent Seruant, nor ſeeke any trouble againſt him, vnleſſe he would account him a debter in his ſtead. And furthermore, he addeth forth-with, that Philemon was indeede wholy his, to whom he owed all that he had: ſo that if he would require the debt, he ſhould conſider that the paiment was already made. From this offer that Paule maketh, which is, to ſatisfie another mans debt. Wee ddDoctrin 2. It is lawfull for one man to become ſurety for another.learne, that it is a lawfull thing for one man to become Suretie for another, and to engage himſelfe for his ſure and faithfull Friend, of whom he is well perſwaded. Howſoeuer ſuretiſhip be to ſome very hurtfull, and to all dangerous, yet it is to none in it ſelfe, and of it owne nature, vnlawfull or ſinnefull.

This truth is confirmed vntounto vsus by diuers examples, of ſuch as hauehave gone p. 374before vsus in the practiſe of this dutie. When Iacob refuſed to ſend his youngeſt and beloued Sonne Beniamin (whom he begat in his old age) into Egipt with his other Sonnes to fetch Corne, ſaying; Ye hauehave robbed me of my Children: Ioſeph is not, and Simeon is not, and ye will take Beniamin: all theſe things are againſt me. eeGene. 42, 36 37.Gen 42:36Then Ruben anſwered his Father, ſaying; Slay my two Sons if I bring him not to thee againe: deliuer him to mine hand, and I will bring him to thee againe. Where we ſee, he offereth his Sonnes in hoſtage, and was ready to deliuer them as pledges, and to binde to his Father, Man for Man, Sonne for Sonne, bodie for bodie, and life for life: which is a greater matter then to be bound mony for mony, and goods for goods. The like we ſee more euidently in the Chapter following, when Iacob did hang backe, and ſeemed reſolued not to let Beniamin depart with them; Iudah is earneſt with his Father, ſaying; ffGene. 43, 8, 9, 10.Gen 43:8Gen 43:9Gen 43:10Send the Boy with me, that we may riſe and go, and that we may liue and not dye; both we, and thou, and our Children: I will bee ſuretie for him, of mine hand ſhalt thou require him: If I bring him not to thee, and ſet him before thee, then let me beare the blame for euer.

In which words we ſee, that when Iudah conſidered the cauſe of their long delay, and the extreamitie of the great dearth, and the daunger of their preſent eſtate, that except they had made this tarrying, doubtleſſe they might hauehave departed from their Father, and returned to their Father againe the ſecond time, he vndertaketh the matter, and becommeth ſurety for the Child. This is it which he freelie and francklie confeſſeth before Ioſeph, when they had beene brought backe to him, the Cup being found in Beniamins ſacke, ggGen. 44, 32.Gen 44:32Doubtleſſe thy Seruant became ſurety for the Childe to my Father, and ſaide; If I bring him not vntounto thee againe, then will I beare the blame vntounto my Father for euer: now therefore (I pray thee) let me thy Seruant abide for the Childe, as a Seruant to my Lord, and let the Childe go vp with his Brethren. Whereby alſo it appeareth, that he conſidering with himſelfe, that hee could not without impeachment of his credit, without breach of his promiſe, and without heauineſſe to his Father, returne to him, except the Child were with him: he offereth himſelfe as a pawne, and pledge, and priſoner to Ioſeph, as before he had done to his Father.

This alſo we ſee euidentlie in the Actes of the Apoſtles, when Paule was troubled fot preaching Chriſt crucified, and riſen againe from the dead, hhActs 17, 5, 8 9.Acts 17:5Acts 17:8Inſomuch, that the Iewes which beleeued not, moued with enuy, tooke vntounto them certaine vitious and Vagabond Fellowes, and hauing aſſembled the multitude, they made a tumult in the Cittie: It is ſaid, that Iaſon receiued him and other of the Brethren into his houſe, and offered to baile them, and to be bound for them, putting in good aſſurance that they ſhould appeare and be forth-comming. And if we require an example in the ſame kind and condition, with this that is mentioned in this Epiſtle: Our Sauiour expreſſeth the like, in the Parable of him that went downe from Ieruſalem to Iericho, and fell among theeues, who wounded him with their weapon, and robbed him of his Raiment, and left him in his trouble, euen halfe dead: iiLuke 10, 34, 35.Luke 10:34Luke 10:35A certaine Samaritan (as he iournied) came neere vntounto him, and when he ſaw him, he had compaſſion on him, and went to him, and bound vp his wounds, and poured in Oyle and Wine, and put him on his owne Beaſt, and brought him to an Inne, and made prouiſion for him: and on the morrow when he departed, he tooke out two pence, and gaue them to the Hoſt, and ſaid vntounto him; Take care of him, and whatſoeuer thou ſpendeſt more, when I come againe, I will recompenſe thee. This Samaritan did ſhew himſelfe a right Neighbour, both in ſhewing his preſent charity toward him, and in offering himſelfe to become a ſurety for him. All theſe approued and allowed examples of the faithfull, do ſufficiently and euidently teach vsus, that it is in it ſelfe lawfull to vndertake payment for another, and to become Suretie for him.

p. 375Reaſon 1.And if we require better groundes to ſatisfie vsus in this truth, let vsus enter into the ſtrength of reaſon to aſſure vsus, without any wauering heerein. Firſt, waigh with me the example of Chriſt, an excellent patterne and preſident of the practiſe of this, an example farre beyond all exception, an example that ouerſhadoweth, and dazeleth kkHeb. 12, 1, 2.Heb 12:1Heb 12:2and darkneth, all that cloud of witneſſes produced by the Apoſtle in the Epiſtle to the Hebrewes; he became ſurety for his Church vntounto his father, to pay the debt of our ſinnes, and to ſatisfie his iuſtice. If then any doubt, or make a queſtion of the former examples, wherein we ſaw how Ruben offered himſelfe to become as a pledge to his father, Iudah to Ioſeph, Iaſon to the Gouernour, and the Samaritan to his Hoaſt: behold a moſt abſolute and perfect example of Chriſt Ieſus, who bound himſelfe for vsus; his body for our bodies, and his ſoule for our ſoules, that our ſinfull bodies might be made cleane by his body, and our ſoules, waſhed through his moſt precious bloud. For the Prophet propheſieth, llIſay. 53, 10.Isa 53:10that he ſhould make his ſoule an offering for ſinne. And Chriſt himſelfe ſaith, mmMat. 26, 38. Iohn. 12, 27.Matt 26:38John 12:27My ſoule is very heauy euen vntounto the death, &c. Thus did his louelove exceed and abound toward vsus, that our louelove might exceed and abound one toward another. To this purpoſe, the Apoſtle ſheweth, nnHeb. 7, 22.Heb 7:22that Ieſus is made a ſurety of a better Teſtament. He ſtood in our places, he tooke vponupon him our ſinnes, he bare in his body the puniſhments due to vsus, he felt the wrath of God kindled againſt vsus.

Reaſon 2.Secondly, it is a fruit of louelove euen this way to releeue and helpe ſuch as are like to ſuffer damage and detriment by want of outward thinges. Now, humane ſociety and Chriſtian piety requireth, that one ſhould ſuſtaine and ſuccour another in their neceſſity, as we ſee in the former examples of Reuben, Iudah, Iaſon, and the Samaritan before mentioned and remembred. The life of man can hardly ſtand without lending and borrowing, without letting and hiring, without buying and ſelling, without bargaining and truſting one of another. It is a worke of mercy ooLeuit. 19, 18Lev 19:18to become ſurety, and therefore as lawfull (no doubt) as to giuegive or lend. The law of God commandeth vsus to helpe our Neighboures, as we are able, and as they hauehave neede: and they are to be releeued by ſuch meanes as are in our power; by giuing, by forgiuing, by communicating to them ſuch things as we hauehave, and they hauehave not. For if we louelove them, and hauehave true Charity in vsus, we muſt not be wanting to them, but be ready to profit them and do them good, ſo farre as wee do not hurt our ſelues. It is no vnwiſe ſentence of a wiſe man, ppEccle. 29, 18Sir 29:18The wicked will not become ſurety, and he that is of an vnthankfull mind, forſaketh him that deliuered him: declaring thereby, that as he is a foole that is ſurety for eueryevery man, ſo is he vngodly that in no wiſe will be ſurety for any man. Wee are commanded to qqExod. 23, 5.Exod 23:5helpe vp our enemies Oxe that is fallen, or his Aſſe that is ſunke downe vnderunder his burden; how much more ought we to ſhew pitty and compaſſion to our brother himſelfe, vexed with the creditor, terrified with the priſon, oppreſſed with his debt, and diſmaid and diſcouraged with the paiment at hand, that is to be made? So then, whether we do conſider that Chriſt Ieſus is made our ſurety, or that ſuretiſhip is a fruit of Chriſtian louelove one toward another, in both reſpects we ſee, that in it ſelfe it is not to be diſalowed or condemned.

Vſe 1.The vſes of this Doctrine are diligently to be conſidered of vsus. And firſt of all, if it be lawfull and warranted to become ſurety one for another (as we hauehave before plainely prooued) it conuinceth and confuteth thoſe that hold it to be euill and vnlawfull, to giuegive their word, or offer their band, or tender their promiſe or engage themſelues any way for their brethren. LoueLove is a debt that we owe to all men, rrRom. 13, 8.Rom 13:8as the Apoſtle teſtifieth, Rom. 13. 8. and therefore we ought not to faile in the perfourmance thereof. It is imagined and ſuppoſed by ſome, that all or the greateſt part of the controuerſies p. 376betweene man and man, and ſuites of Law, betweene party and party ariſe from hence, that things are taken vp vponupon truſt, that there is borrowing and lending among vsus, and that there is crediting one of another; and ſo would hauehave theſe quite taken away, and the Names of them vtterlie aboliſhed out of all Incorporations and Common-wealths.

It is reported, that among the Turkes are few ſuites and actions commenced one againſt another, becauſe there is with them no bargaine or ſale, no buying or ſelling, but for ready Money, and for preſent pay. But this is a plaine fallation, to put that for a cauſe which indeede is not the cauſe. For the corrupt conſcience of men, the couetous deſire of Money, the greedy gaping after gaine, the malicious humour of reuenge, the bitter roote of ſtrife, and the extreame want of louelove are the true cauſes of all wranglings & ſuites one againſt another, not the lending and borrowing of Money or money-worth. Hence it is, that God neuer forbiddeth in his Law the vſe of hiring, or of borrowing, but rather rectifieth the iudgement, directeth the practiſe, and preſcribeth the rules of the right and lawfull vſe thereof. Hence it is that the Lord ſaith in the Law; ſſEx. 22, 25, 26Exod 22:25Exod 22:26If thou lend Money to my people; that is, to the poore with thee, thou ſhalt not be as an Vſurer vntounto him, ye ſhall not oppreſſe him with Vſurie: If thou take thy Neighbours Rayment to pledge, thou ſhalt reſtore it vntounto him before the Sunne goe downe: for that is his couering onelyonly, and this is his Garment, for his skinne, wherein ſhall he ſleep? Therefore when he cryeth vntounto me, I will heare him, for I am mercifull. In theſe words, he forbiddeth lending vponupon intereſt to the poore, and forbiddeth crueltie in retaining pawnes and pledges taken from them that are in neceſſitie, whereas they ought to be reſtored.

To this end and purpoſe Moſes ſpeaketh in another place, ttDeut. 15, 7, 8.Deut 15:7Deut 15:8If one of thy Brethren with thee be poore, within any of thy Gates in thy Land which the Lord thy God giueth thee, thou ſhalt not harden thine heart, nor ſhut thine hand from thy poore Brother, but thou ſhalt open thine hand vntounto him and ſhalt lend him ſufficient for his neede which he hath. So the Prophet ſaith; uuPſal. 37, 21, 26.Ps 37:21Ps 37:26The wicked borroweth and payeth not againe: but the righteous is euer mercifull, he giueth and lendeth, and his ſeede enioyeth the bleſſing. To theſe ſayings of Moſes and the Prophets, accordeth the Commaundement of Chriſt; xxMath. 5, 42.Matt 5:42GiueGive to him that aſketh: and from him that would borrow of thee turne not away. All theſe rules of direction ſerue to inſtruct vsus in the practiſe of the duties of louelove, and teach vsus how to behaue our ſelues in buying and borrowing, in letting and lending vntounto our Bretheren that call vponupon vsus for our helpe in the time of neede. Secondly, heereby they are reprehended, that binde themſelues by vow or oath, from binding themſelues in any reſpect, or in any cauſe, or vponupon any occaſion for any perſon. This is an vngodly and vnlawfull ſhift that ſome men vſe, to diſable and to barre themſelues from doing this work of charity, and ſhewing this fruit of louelove to their Brethren. For many, to the end they might not be enwrapped and entangled in the deceitfull ſnares of ſuretiſhip, doe enter into couenant one with another, and doe firmely binde themſelues vponupon a great penaltie and forfeiture, neuer to enterpoſe their credit for any man whatſoeuer. But it is ſometimes a neceſſarie dutie of piety, and a teſtimonie of the ſoundneſſe of our Religion, and a great comfort to our conſcices, to ſtand betweene our Brethren, and the harmes that are comming toward them,

It is a generall rule taught in the word of GOD, deliuered by the law of nature, and obſerued by the Gentiles; that we ſhould ſo deale with others, as we would be dealt with all our owne ſelues. It is taught by the mouth of Chriſt; yyLuke. 6, 30, 31.Luke 6:30Luke 6:31GiueGive to eueryevery man that asketh of thee, and of him that taketh away the thinges that be thine, aske them not againe: and as ye would that men ſhould doe to you, ſo doe ye to them likewiſe. There is no man if he were in want, and p. 377ſtood in neede of the bare word, or honeſt promiſe, or firme band and Obligation of another, but he would be ready to requeſt it, and willing to vſe it, and content to accept of it. Wherefore, we are to remember that we ought not to hang backe when as we ought to performe the like ſeruice, and to ſhew like compaſſion to our brethren. It is therefore a great ſin, and a great ſigne of the want of louelove, when we are called vntounto this duty, not to be forward faithfully to diſcharge it. We ought at all times to be louingly affected and charitably diſpoſed one toward another; ſo that when God calleth vsus, and withall enableth vsus with no damage, or trouble, or loſſe to our ſelues, to deliuer our neighbor out of his miſery, then to ſhut vp our compaſſion, and to refuſe to paſſe our promiſe for him, is an euident token, that little louelove and ſmall kindneſſe abideth in vsus. If then, the not doing of this duty, be an offence againſt God and our Brethren, how much more to couenant and condition with our ſelues or others, or to enter into great bands, that wee will neuer enter into any bands (great or little) for them that call vppon vsus, and meane honeſtly to diſcharge whatſoeuer we mercifully vndertake for them? No Vow can be good, no Oath can be lawfull, no Band can be allowed, no Couenant can be equal, no promiſe can be warranted, that is not wel grounded, and aduiſedly vttered. For, ſeeing ſuretyſhip is not of it ſelfe, and in it ſelfe vnlawfull, to binde our ſelues wholly from it, cannot be eſteemed to be lawfull.

Let vsus therefore in the acknowledgement of this trueth, ſhew brotherly LoueLove as occaſion ſerueth, as the neede of our Neighbour requireth, and as our owne ability permitteth. Some are willing to helpe their bretheren by word and deede, and are not able: In theſe zz2 Cor. 8, 12.2 Cor 8:12a willing hart, and a ready mind, are to be accepted. Others, are able to do much good by their wealth, and by their word; yet they cannot be brought to ſhew any reliefe either by the one, or by the other. Wherefore, it ſtandeth you vppon, that hauehave this worlds good, to be ready to employ it as faithfull Stewards this way, aaLuke 16, 9.Luke 16:9And to make you friends with the Riches of iniquity, that when ye ſhall want, they may receiue you into euerlaſting habitations. And in the meane ſeaſon, bbLuke 12, 33Luke 12:33Make you Bags which wax not old, a treaſure that can neuer fail in Heauen, where no theefe commeth, neither Moth corrupteth. But howe many are there, that are euen dead in good workes? They are dumbe and tongue-tyed when they ſhould ſpeake for the poore, or giuegive their word for them; their handes hauehave a ſhaking palſie, that they cannot write their names to do them good; ſo that if one poore man were not more ready to plight his promiſe for another, then the rich, they might many times ſtarue and be vndone. Theſe are they that care not what become of thoſe that are in neceſsitie, which ſhall one day giuegive an account of their Stewardſhippe, and leaue behinde them, the Goods wherein they delighted, and made them the Goddes wherein they truſted.

Vſe 2Secondly, ſeeing we hauehave ſhewed it to be lawfull to enter into ſuretyſhip, (for if it had bin ſimply and altogether forbidden, Paule would neuer hauehave proffered himſelfe to be ſurety vntounto Philemon for Oneſimus.) This ſerueth diuers wayes for our inſtruction. For heereby we are directed to be carefull to vſe it lawfully. A thing that is of it ſelfe, and in it owne nature lawdable and lawfull, may be vſed wickedly, vnwarrantably, and vnlawfully. The Apoſtle Paule ſpeaking of the Law ſaith, cc1 Tim. 1, 8.1 Tim 1:8We know that the Lawe is good, if a man vſe it lawfully. The thing that is good, may be vſed in a manner that is not good. But it is a true and common Prouerbe, That the faults of the Artificers are not to be aſcribed to the Arts themſelues. The Law is not to be blamed, but the Teachers of the Law, who did falſely apply it, and wrongfully wreſt it, and ignorantly corrupt it. Now, that which the Apoſtle ſpeaketh of the Law, may rightly be ſpoken of ſuretyſhip: It is good and lawfull, if a p. 378man vſe it well and lawfully. But if wee vſe it, and enter into it raſhly, not rightly; ordinarily, not warily; fooliſhly, not wiſely; deſperately, not diſcreetly; if we entangle our ſelues with it, without much deliberation, without good circumſpection, and without due conſideration, it becommeth vnlawfull vntounto vsus.

True it is, it is not euill in it ſelfe, but to him it turneth to bee euill, that vſeth it euilly, according to that which the Lord ſaith by the Prophet, ddEzek. 20, 25.Ezek 20:25I gaue them Statutes which were not good, and Iudgements wherein they ſhoulde not liue: becauſe they brake them and abuſed them, and were made more inexcuſeable without them, in that they framed not their liues according to the obedience of them. It falleth out oftentimes, that ſuch as hauehave incombred themſelues with raſh promiſes, and vnaduiſed ſuretyſhippe, ſeldome liue in peace and quietneſſe, without diſtraction of minde, or feare of trouble, or daunger of loſſe, or feeling of miſery. Hence it is, that Salomon teacheth vsus to behaue our ſelues wiſely and warily in this point, and beateth vppon no Doctrine more often, more earneſtly, more effectually, then hee doth vponupon this matter that wc hauehave in hand. In the ſixt Chapter of the Prouerbes, hee ſayeth, eeProu. 6, 1.Prov 6:1My Sonne, if thou be ſurety for thy Neighbor, and haſt ſtricken hande with the Stranger, thou art ſnared with the wordes of thy Mouth, and art taken with the words of thine owne mouth. Where he compareth him that is free from bils and bands, and bookes of the Creditors, free from ſuretyſhip and fuch like bondage, to a Bird that hath the liberty of the whole aire, to flie therein at her owne pleaſure: but he that is bound by Promiſe, or Couenant, or Statute, is like a bird in the net of the Fowler, the which (albeit ſhe flutter with hir wing and cry with her voyce, and hop with her foot, yet) is faſt caught, and may be killed, or put in the Cage. So is it with him that is entred into bandes, or hath giuen his word for another; he hath after a ſort loſt his freedome, hee ſtandeth in danger of falling into miſchiefe. Wherefore, that this giuing of aſſurance to others, and for others, either by our word or hande, may bee performed lawfully to the good of others, and not to the hurt of our ſelues, ffTwo thinges to be obſerued in ſuretyſhip.wee muſt marke, remember, and practiſe, two points: Firſt, conſider the perſons of others for whom it is doone; Secondly, our owne perſons that doe it.

Touching thoſe perſons for whom we become ſureties, we muſt know, that we are not to engage our ſelues and our credite, for eueryevery one that will craue it at our handes, or will deſire vsus to pawne our Word, and enter into bandes for them, and promiſe vsus faire to ſee vsus diſcharged: but in ſuch men who oftentimes hauehave a greater feeling of their owne wantes and neceſſities, then of freeing them out of woe, that hauehave pledged themſelues for them, ggIn the perſons for whō we are bound, we muſt conſider three things.wee are to obſerue three things. Firſt, that they be well knowne. Secondly, that they bee honeſt and godly. Thirdly, that they bee ſuffient to pay that which they woulde hauehave vsus bound vntounto another, to aſſure him that they will pay. Theſe are the perſons that we are bound to helpe, either for Piety, or Charitie, or Honeſtie, or Amitie, or Conſanguinity, or Affinity, all which bandes do binde vsus one to another, and require ſome dutie to bee performed towardes them. This is ſet downe as a ſingular point of true Wiſedome by the Wiſeman, Prou. 11, 15. Hee ſhall bee ſore vexed that is ſurety for a Stranger, and he that hateth ſuretyſhip, is ſure. And afterward in the ſame Booke, to the ſame effect, hhProu. 20, 16. and 27, 13.Prov 20:16Prov 27:13Take his Garment that is ſuretie for a Stranger, and a pledge of him for the ſtraunger. As if he ſhould ſay, pitty him not, let him feele the ſmart of his folly and raſhneſſe, and let him beare the puniſhment of his headineſſe and heedleſneſſe: according to that which is ſet downe in another place, iiProu. 17, 18.Prov 17:18A Man deſtitute of vnderſtanding, toucheth the hand, and becommeth ſuretie for his Neighbour. Whereby wee ſee, that we muſt not bee ſo ouer-ſeene to vndertake for all men p. 379hand ouer head without difference, but for ſuch as are well and thoroughly knowne vntounto vsus within and without, with whom we hauehave liued and beene long conuerſant, and eaten (as it is kkCicer. lib. de amicitia.in the Prouerbe) a Buſhell of Salt, of whoſe care and Conſcience in his dealings with others, either in the ſame, or in the like caſes we hauehave had ſome good triall and experience. Hee that doth engage himſelfe farre for a ſtranger whom he doth not know, ſhall repent afterward when it is too late. And if we hauehave ſeene or heard of his vnfaithfulneſſe in former times to others, we are deceiued if we expect any better dealing.

2.Againe, we are to obſerue that Salomon by the word [Stranger] doth not onelyonly vnderſtand ſuch an one as is vnknowne vntounto vsus, but would hauehave vsus beware of thoſe that are lewd and vngodly. For ſo throughout the whol book of the Prouerbes for the moſt part, hee taketh and vſeth that word, By the mmProu. 2, 16.Prov 2:16Strange Woman; he meaneth, a wicked Woman. So in the former places his purpoſe is to teach vsus to looke to our ſelues, that they be not of prophane life and looſe behauiour, for whom we promiſe to become ſureties; they ought to bee knowne vntounto vsus for their honeſty and piety, that ſo our hearts may truſt and reſt in them. But ſuch as are vngodly, and giuen ouer to all licentiouſneſſe, and ſpend their dayes and wealth in beaſtly drunkenneſſe, will neuer make conſcience of their word or band to ſaue vsus harmleſſe. They may well flatter vsus till we be bound, but they regarde not to diſcharge vsus after we are bound. They are vnfaithfull to God, and therefore we cannot looke to finde them faithfull to our ſelues. Whereby we ſee, how groſly they are deceiued, and how greatly they are deluded, and how ſenceleſſely they are beſotted, that will ſooner be bound for Shifters, Gamſters, Bankerouts, Toſſe-pots, and other baſe Companions, moſt vnwilling, and moſt vnable to keepe touch with their Creditors, then ſuch as are ſober-minded, and honeſt liuers, painfull in their callings, and carefull to bring vppe their families as they ought to do. Theſe are they, that as they are looſe in life, ſo they are lauiſh of their word, and prodigal of their tongue for their conſorts. If there be any Malefactors guilty of any heynous & horrible crime, they are ready to offer their word or band to baile them, and deliuer them from priſon, and account it a tricke and token of good fellowſhip to ſtand for them, and to keepe them from their deſerued puniſhment. And therefore they are oftentimes rewarded according to their works, and left in the danger which they hauehave brought vponupon thēſelues. Theſe are they that wil complain againſt the vnfaithfulneſſe of others, whereas rather they might & ſhold accuſe their owne raſhneſſe and fooliſhneſſe, that ioyned with them in their impietie, and brought vponupon themſelues great miſery.

3.Moreouer, as we muſt know them in the face, and in the faith, ſo we muſt hearken after their ſufficiency. We muſt not vndertake much for them, that are not able to diſcharge a little. It is notably ſaide of Salomon, nnProu. 13, 7.Prov 13:7There is that maketh himſelfe rich, hauing nothing; and that maketh himſelfe poore, hauing great riches; that is, a man cannot rightly iudge of the eſtate of euerie one by their courſe of life, and outward carriage: many being poore, and in debt, being Bankrouts and broken fellowes, make ſhew of great wealth, by putting on braue apparrel, by delighting in coſtly fare, by ſetting vp ſumptuous buildinges, by frequenting chargeable company, and by keeping a great port: this is exceeding vanity, and endeth in beggery. Others, on the other ſide, faigne themſelues needy, and complain of pouerty; they go barely, and fare hardly, as if they were nothing worth, who notwithſtanding are of great wealth and ſubſtance: This is extreame parſimony, and endeth in miſery.

Seeing therefore, it is ſo ordinary and common for men to diſſemble their eſtates, by making it ſeeme better then it is, we muſt be wiſe-hearted, not to p. 380thinke all Gold that gliſtereth. The world is full of thoſe that lift vp themſelues in pride aboue that they are indeede, and make ſhew of that which is not in them in truth, and thereby endanger thoſe that looke no neerer, and try no further then the outward pompe and appearance. Theſe are like thoſe running ſtreames, that promiſe continuance, and yet incontinently are dried vp, and deceiue ſuch as truſted in them; or like thoſe liuing creatures that ſtouer with their winges and feathers, or raiſe vp their backes and briſtles, whereby they ſeeme much greater then Nature hath made them: Or like to Quagmyres, that apeare faire without, but if you com neere them, you ſtand in danger to be plunged in them, and to periſh by them. Thus we ſee what is to be conſidered of vsus, in making our ſelues ſureties for others; Namely, that in regard of their perſons, we muſt know them thoroughly, wee muſt hauehave experience of their honeſty, and we muſt learne what is their ſufficiency: But if they be ſtrangers vtterly vnknowne vntounto vsus, if they be Varlets void of Conſcience and fidelity, if they be boaſting and bragging mates without ſubſtance and ability, let vsus take heede we do not ſtrike hand for them, nor bee deceiued by them, nor offer our ſelues as pledges or ſureties for them, which is ſeldome done without hurt, neuer without danger.

Secondly, touching our owne perſons, ppIn our owne perſons, before we become ſureties, we are to conſider two thinges; the quantity, and their ability.before wee are to enter into band or ſuretyſhip for others, wee muſt marke and meditate vppon two things. Firſt, what is the ſumme for which we ſhall be obliged. Secondly, the meanes how we may be diſcharged. It ſtandeth vsus greatly vponupon, to bethinke our ſelues both what is the quantity, and what is our ability to anſwer it. It is a morrall precept, and wiſe ſaying worthy to be written in our harts, qqEccles. 8, 13.Eccl 8:13Be not ſurety aboue thy power: for if thou be ſurety, thinke to pay it. So then, there is more required of vsus, then to looke to the perſons of others, who they are, and what they are. It is a vaine thing to be wiſe abroad, and fooliſh at home; to be ſharpe-ſighted in prying into the eſtates of others, and neuer to enter into the conſideration of our owne. For whatſoeuer the perſons bee, and whatſoeuer their earneſtneſſe be, draw not a Bow aboue thy ſtrength. Albeit they bee not enemies vntounto vsus, but friends; not ſtraungers, but well knowne; not hatefull perſons, but moſt deare vntounto thee; not looſe Companions, but honeſt and godly minded: yet be well aduiſed what thou do, and looke before thou leape. If it be for thy aſſured friend, that is as thy ſoule; if it were for thy Brother, the Sonne of thy Mother; if it were for thy Kinſman that is of thine own blood; if it were for thine own ſonne, that is thine owne fleſh, yet engage not thy ſelfe ſo farre, promiſe not ſo much, bind not thy ſelfe in ſo great a ſumme, as may impaire thy eſtate, hurt thy family, hinder thy trade, diminiſh thy ſtocke, and vndo thy poſterity, if the debt ſhould be required of thee, and the ſtone be rolled vponupon thee. For whoſoeuer giueth his word and promiſe for another, bindeth himſelfe to pay and to diſcharge that debt wherein the principall party faileth: and the Creditor oftentimes relyeth more vponupon the ſufficiency of the aſſurer, then vponupon the honeſty of the borrower. We are in kindneſſe and curteſie ſo to pleaſure another, as that no man is bound to vndo, or to hinder himſelfe.

Let eueryevery man therefore well waigh his owne ſtrength. It were fooliſh pitty for the ſauing of another mans life to looſe our owne. It were amercileſſe kinde of mercy to leape into the water, and drowne our ſelues, while we ſeeke to deliuer another. We are bound to hauehave rrIude verſ. 23compaſſion of ſome, pulling them out of the fire, when we ſee them in danger to be burned; but it were more then childiſh to runne into the fire, and ſo burne our ſelues. We are ſſGal. 6, 2.Gal 6:2commanded to bear the burthen one of another, but it were more then ſooliſh pitty to breake our owne ſhoulders, by ſuſtaining the waight and bearing the burthen of another man. Againe, as wee are to marke our owne ſtrength, ſo we are to conſider our owne diſcharge, how we may be ſecured p. 381and ſet at liberty. For, before we paſſe our word, or giuegive our band & hand for the payment of other mens debtes and duties, we muſt know how wee ſhall bee aſſured to be deliuered from that burthen and bondage that wee hauehave vndertaken. We ought indeede to beare good will to all men, but our good will ſhould not be a looſer. It is no Charitie to receiue a blowe vponupon our owne heads, to keepe the ſtocke from another. So then, let vsus remember theſe few points fit to be learned and practiſed of vsus. Knowe what kinde of man hee is for whome thou becommeſt a ſurety. If he be a ſtranger to thee, meddle not with him: if he hauehave broken his credite with any before, ſuſpect him: if he bee a ſhifting Companion, diſcard him; if he bee vnſufficient to pay his owne debt, deny him; if the ſumme bee great, and thy ability little, ſo that it may hinder thee and thy Calling, if thou be driuen to pay it, enter not into it; and if thou canſt not ſee which way thou mayeſt be freed from the perrill and daunger that hangeth ouer thy head, flye away from it, as from a Serpent that will ſting thee, as from a Canker that will conſume thee, as from a Gulfe that is readie to ſwallow thee.