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

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

p. 381There are ſſTwo Cankers that conſume the Cō mon-wealth; Vſury, and Suretyſhip.two eating ſores, that are in Nature as a Gangrene, which are as two Vultures, that are continually gnawing vponupon the heart, & deuoure the fleſh, euen vntounto the bones; to wit, Vſury, and Suretyſhip. Theſe are neere of Kinne one to another, and are ioyned together as the Father and Sonne, as the cauſe, and the effect. The vnmercifulneſſe of the Vſurer conſtraineth the poore debter to craue merciemercy of the ſuretie. I ſpeake of that Vſury that byteth, and of ſuch ſuretyſhip as vndoeth: Of that Vſurie that oppreſſeth, and of ſuch ſuretyſhip, as when it hath taken away the coat, will take away the Cloake alſo, which ſtrippeth a man of the Iewels where-with he was decked, of the furniture wherewith he was ſtored, of the Garments wherewith he was cloathed. Notwithſtanding, there is great difference to bee made betweene them: ttProu. 30, 15Prov 30:15This Vſurer is as the Hunter; the Suretie as the prey: The Vſurer as the Horſe-leech doeth cry alwayes bring, bring; the poo… Surety is made as the Porter on the Packe-horſe, that beareth till his ſhoulders breake. It is neceſſary for eueryevery man to hauehave theſe notes before his eyes, that he be not ſodainly taken, or rather ouer-taken by the inſtigation and importunity of others. This reproueth ſuch as make an ordinarie and common matter of it, and a notable point of good fellowſhip, the part of a good nature & louing diſpoſition, to be of a flexible nature (as the ſoft wax) to yeild to eueryevery mans requeſt in this buſineſſe. Wee ſee generally, that they which hauehave the leaſt purpoſe to pay, and the ſmalleſt care to performe that which they hauehave promiſed, are for the moſt part moſt forward to vndertake and offer themſelues, their words, their wealth, their bandes, their bodies for other men. But ſuch as are moſt carefull and Conſcionable in payeng their Debtes, anſwearing the Arrerages that accrew by the falſe-hoode of faigned friends, are moſt backeward to yeelde their neckes to this yoake, aſſuring themſelues, that it is farre better to walke at libertie, then to hauehave his feete put in the Stockes for Correction. Wherefore, let no man blame thoſe men that hang backe, and are not readie to ſerue euerie mans turne, nor to graunt euerie mans requeſt with their Band and Obligation. How many are there in this preſent, and hauehave beene in former times, that hauehave beene quite vndoone, and fallen into decay, and with that fall, hauehave throwne downe their Wiues and Children for euer, by yeelding to gratifie others, and damnifie themſelues thorough this meanes of raſh Suretyſhip? Such as are cruell Creditors, and liue vppon the prey, as the uuMath. 24, 28Matt 24:28Eagle doth vponupon the Carkaſſe, wil ſhew no more merciemercy to the debter, that is come in his danger, then the miſerable rich man xxLuke 16, 21Luke 16:21did to the Begger that lay at his Gate.

p. 382This we ſee in the Creditor mentioned, 2 Kings 4, 1. where one of the Wiues of the Children of the Prophets, commeth, cryeth, and complaineth vntounto Eliſha, That her Husband that feared the Lorde being dead, the Creditor came to take her two Sonnes to bee his Bond-men. This alſo appeareth in the practiſe of the vnmercifull Rich-men, mentioned in Nehemiah 5, 1. 4, 5. ſo that there was a great out-cry of the people, and of their Wiues againſt them, who ſayde; Wee hauehave borrowed Money for the Kinges Tribute vppon our Lands and our Ʋineyardes, and now our fleſh is as the fleſh of our Bretheren, and our Sonnes as their Sonnes: And loe, we bring into ſubiection our Sonnes and our Daughters, as Seruants; and there be of our Daughters now in ſubiection, and there is no power in our handes, for other Men hauehave our Landes, and our Ʋineyards.

If then, wee would not willingly draw vppon our ſelues the burdens of other men, nor ſee with our eyes the taking away of our goods, for which we hauehave laboured, nor heare with our eares the crie of our wiues and Children ſpoyled of their hope and expectation, nor feele our ſelues bitten with hunger, pinched with cold, throwne into priſon, and vexed with all kinde of miſeries, let vsus looke to it betimes, leaſt wee repent when it is too late. It is profitable and Heauenly Counſell giuen by Salomon, Prou. 22, 26, 27. Be not thou of them that touch the hand, nor among them that are ſurety for debts; If thou haſt nothing to pay, why cauſest thou that he ſhold take thy bed from vnderunder thee? It is a true ſaying, [He is happy; that can by other Mens harmes can learne to beware.] Let vsus not be cruell and vnmercifull to our own Families, nor ruſh our ſelues into theſe Quicke-ſandes of troubles and turmoyles that after follow at the heeles of this raſhneſſe. Let vsus vſe all carefulneſſe and dilligence to know the party for whom wee promiſe to become Pay-Maiſters. Let vsus weigh his Truth and Honeſtie, his Eſtate and Ability, his Profeſsion and Piety: And withall, let vsus examine our ſelues thoroughly, and ponder our owne ſufficiencie, that wee bee not at vnawares ſurprized and haſtily ouertaken. Let vsus prooue our ſelues, and enter ſeriouſly into this Cogitation and conſideration, whether wee bee able, without ſhaking of our Wealth or Subſtance, or diminiſhing of our credite and eſtimation, or weakning of our eſtate, to diſcharge that which wee hauehave vndertaken, if our friend for whome wee are bound, ſhould fayle and fall downe. Neyther let any Fooliſh and Vndiſcreete perſons Obiect, that this pretending of daunger, and entering with warineſſe, is to be accounted no better then a wanting of LoueLove that ought to bee in vsus: For, it is rather a point of good Wiſedome and Diſcretion, to looke vntounto our owne eſtate, and to beware, and to bee warned in time, by the falles and ruines of other Men. How manie are falne from great Riches, to extreme pouertie; from much, to little; from an high condition, to great Beggerie and miſery; and beene as it were conſumed with the ſcorching heat that this fire of Suretyſhippe hath caſt out? Wherefore, let vsus learne to bee Wiſe betimes, and take heede by the chaunges and chances of other men, leaſt by engaging our ſelues too deepely for other mens debtes, our mindes bee diſtracted with penſiue thoughtes, our hearts bee pierced with bitter Sorrowes, and our bodyes p. 383be …ſt into loathſome priſons, as it hath fallen out to very many before our eye…. If Riotous liuers, and prodigall perſons, that waſt their wealth in vanit…, and ſpend their goods vnthriftily, doe requeſt and require vsus to giuegive ou… words, or to be bound in bands for them, we are not bound to doe it by …he Law of God; nay, we are bound not to doe it by the Lawe of God: w… bb1 Tim. 5, 8.1 Tim 5:8are bound to prouide for our owne families, or elſe wee hauehave denyed t…e Faith, and are worſe then Infidelles that are in the world, and out of the …hurch. The Apoſtle, in giuing of Almes, and extending of our liberalitie …owardes the poore Saints, Would not cc2 Cor. 8, 13.2 Cor 8:13hauehave one ouer-burdened, and another …aſed: One oppreſſed, and another releaſed: One preſſed downe, another to high …ifted vppe. The ſame proportion is to bee holden and obſerued in this caſe. Indeede, dd1 Cor. 13.1 Cor 13LoueLove ſeeketh not her owne, but is bountifull; Neuertheleſſe, it is no fruite of LoueLove required to bee in vsus, that one ſhould bee greeued, and another eaſed; that one ſhould bee hindered, and another helped.

Vſe 3.Laſtly, ſeeing it is not vnlawfull or forbidden, to binde a mans ſelfe by band or otherwiſe to another, it ought to teach all Creditors and Lenders, not to be rough and rigorous ouer a ſurety. No cruelty toward any is lawfull. If it be a Malefactor that hath committed an heynous crime, and deſerueth the puniſhment of death, he is not to bee proceeded againſt with a deſire of priuate reuenge, and a ſatisfying of our cruell minde, and a thirſting after blood. If it be a Debter that is fallen into decay, hee is to bee dealt withall in MercieMercy and Commiſſeration, not with Rigour and Seueritie. If then, wee are to deale ſo with a Debter, much more with a ſurety. When we ſee a man that hath beene well aduiſed in it, and circumſpect to preuent daungers, and foreſee damages ſo farre as the eye of mans vnderſtanding and iudgment can reach, we ought not to take aduantage of his error, but to ſhew him what fauour poſsibly we can. If thou ſeeſt him fallen into thy hands, deale with al mercifulneſſe toward him, and conſider not ſo much what thou mayſt do by Law, as what thou oughteſt to do in louelove: neyther thinke what rigour of Iuſtice will permit, but what the right of equity will allow thee to do. It is a true ſaying, eeTerent. in Heautont. act. 4. ſcen. 5.that the Heathen ſaw into, Extreamity of Law, is oftentimes the greateſt iniury and want of Charity that can bee. Hence it is, that Salomon exhorteth ſureties to deale wiſely, to ridde themſelues out of daunger, and to vſe all lawfull meanes to free themſelues from trouble, and not delay to promote and procure their owne good, Prou. 6, 3. My Sonne, if thou be ſurety for thy Neighbour, do this now, and deliuer thy ſelfe, ſeeing thou art come into the hand of thy neighbor, go and humble thy ſelfe, and ſollicit thy friends. He would neuer giuegive this deuiſe and direction what hee ſhould do that as enſnared and entrapped by ſuretyſhip, vnleſſe the Creditor were to be drawne to ſhew pitty.

Now, in theſe words, ggThree rules to be obſerued of them that hauehave bin entangled by raſh ſuretiſhip.he giueth a three-fold counſell what to doe, and how to behaue our ſelues when we are entangled with raſh ſuretiſhip. Firſt, wee muſt not ſit ſtill, or neglect the opportunity to deliuer our ſelues from danger, we muſt ſubmit our ſelues to him, to whom we are bounde, and into whoſe power thou art fallen, and at whoſe merciemercy thou ſtandeſt; craue pardon and patience at his hands, requeſt him earneſtly to bee friendly and fauourable toward thee in releeuing or releaſing thee, and letting of thee alone. Say vntounto him, and ſay it in trueth of thy heart, and with full purpoſe of performing, Doubt not of your debt, be content for a while, and (God willing) I will diſcharge all at the laſt. Secondly, we are willed and warned to go to our friend, or to him whom wee tooke for our friend, when wee became ſurety for him, and to vrge him inſtantly to pay his owne Debt, and diſcharge thee of the danger without delay; tell him, it is for his cauſe, that thou endureſt this trouble, and beareſt this burthen, and that for dooing p. 384good to him, thou ſuffereſt and ſuſtaineſt this loſſe: will him to conſid… of thy kindneſſe that haddeſt not the power to deny the engaging of thy …elfe to helpe him in his neceſſity.

Thirdly, we are admoniſhed and aduiſed to go to our friends that lou… vsus and deſire our good, and are greatly greeued for our affliction, entreat…g them to pitty our caſe, pardon our negligence, and helpe vsus out of theſe b…iars in which wee are entangled, hoping neuer to come into the like inco… berances againe. Theſe are the wayes that we are to take, and the pathe… that we are to walke in. In the practiſe of them being ſanctified to our vſe▪ we may looke for a bleſſing from God, and hope to finde comfort in our owne hearts. But if thou thinke to eſcape the handes of thy Creditors, by hyding or abſenting of thy ſelfe from him, or ſtanding out againſt him, or holding ſute with him, and anſwearing him at the Law, thou art deceyued. Thou ſhalt better prouide for thine owne peace and ſecurity, by ſubmitting thy ſelfe to the party to whom thou art bound, by intreating the perſon for whom thou art bound, and by ſoliciting thy friends, to conſider thy caſe and their owne in thee. All this doth Salomon not onelyonly counſell vsus to do, but to do it ſpeedily, and to take little reſt, vntill wee be deliuered from this daunger, ſaying, hhProu. 6, 4, 5Prov 6:4Prov 6:5GiueGive no ſleepe to thine eyes, nor ſlumber to thine eye lids: deliuer thy ſelfe as a Roe from the hand of the Hunter, as a Bird from the hande of the Fowler.

Heereunto accordeth and agreeth the ſaying of Chriſt our Sauiour, iiLuke 12, 58Luke 12:58While thou goest with thine aduerſarie to the Ruler, as thou art in the way, giuegive dilligence in the way, that thou mayest bee deliuered from him, least hee draw thee to the Iudge, and the Iudge deliuer thee to the Iaylour, and the Iaylour cast thee into priſon: I tell thee, thou ſhalt not depart thence, till thou hast payde the vtmost Mite. There is nothing to bee gotten, by oppoſing of our ſelues againſt ſuch as may hurt vsus, and by keeping out of their ſight, with a purpoſe to defraude them, and to defend our ſelues. It is moſt true, which Salomon ſpeaketh in another place, kkProu. 22, 7.Prov 22:7The Rich ruleth the poore, and the borrower is Seruaunt to the Man that lendeth. Whereby hee meaneth, that commonly it falleth out among men, that the rich ouer-rule the poore, and that the Debters are Seruants vntounto their Creditors. To conclude, if we ſhew our ſelues readie and willing to put in practiſe the Rules giuen vntounto vsus, to bring vsus out of the Briars and bondage of ſuretyſhippe, wee ſhall finde reſt to our ſoules, and God will encline the heart of our Creditors, to ſhewe fauour vntounto vsus, who hath the hearts of all men in his owne handes.

Verſe 19. [I Paule, hauehave written this with mine owne hand, I will recompence it.] Philemon might well hauehave contented himſelfe with the bare word and naked Promiſe of Paule, foraſmuch as his word and deede did not differ one from the other. This is the defence that he maketh for himſelfe to the Corinthians, when he was accuſed of lightneſſe and inconſtancy, promiſing to come vntounto them, and yet hee came not, ll2 Cor. 1, 17, 18.2 Cor 1:172 Cor 1:18When I was thus minded to come vntounto you, did I vſe lightneſſe? Or minde I thoſe thinges which I mind, according to the Fleſh, that with mee ſhould bee yea and nay? Yea, GOD is faithfull, that our worde toward you, was not yea and nay. Notwithſtanding, albeit his word was as good as his bande, and his ſaying accorded with his doing, and his promiſe were as ſtrong as an Obligation, ſo that hee dealt not as men vſually doe, which will raſhly auouch any thing that commeth into their head, and by and by chaunge their purpoſe in the turning of an hande. Wee ſee in this place, how hee, promiſing to ſatisfie Philemons dammage, and willing to leaue no ſcruple or doubt in him, doeth farther confirme it, and aſſureth him by his hand-writing and Couenants, albeit p. 385they two were great and neare friends, and had good intereſt one in another.

Doctrine 3. Couenants in writing for debts, bargains and ſales are honeſt & lawfull.We learne from hence, that ciuill Inſtruments and Couenants in writing, together with other aſſurances that may bee asked and graunted, are good and lawfull, euen amongſt the beſt and greateſt Friends. I ſay, when Debtes are owing, when bargaines are made, when money is lent, when Lands are ſolde, and when there are mutuall Contracts betweene man and man; betweene Friend and Friend; betweene Kinſman and Kinſman; aſſurance in writing with hand and ſeale may be enterchangeably giuen and receiued. This we ſee in the practiſe of all people in former times. When Abraham had made a Couenant of peace and vnitie with Abimelech K. of Gerar, he did deliuer vntounto him ſeauen Lambes, mmGen. 21, 39 23.Gen 21:39That the taking of them might be a witneſſe of the truth, and an aſſurance vntounto him that he hadde digged that Well of waters. To this purpoſe, did the King require Abraham to take an Oath and ſolemnely to ſweare by the name of God, that hee woulde not deale falſely and fraudulently with him, nor hurt him, nor his Children, nor his Childrens Children. The like (or rather greater) aſſuraunce is required and yeelded in the 23. Chapter of the ſame Booke, where Abraham, buying a fielde of Ephron the Hittite, requireth an Inſtrument with witneſſes, and a deliuerie of the poſſeſſion, The Field of Ephron, nnGen. 23, 17, 18, 20.Gen 23:17Gen 23:18Gen 23:20which was in Machpelah, and ouer againſt Mamre, euen the Fielde and the Caue that was therein, and all the Trees that were in the Fielde, which were in all the Borders round about, was made ſure vntounto Abraham for a poſſeſſion, in the ſight of the Hittites, euen of all that went in at the gates of his Cittie. Where we ſee, all the circumſtances and manner of the contract which Abraham maketh are ſet downe and expreſſed.

Firſt, we ſee a large deſcription of the place that was bought, together with the bounding and confronting of the place, as alſo the appurtenances; Namely, the Trees that grew therein. Secondly, wee ſee the name of the ſeller ſet downe, who did openly auouch the ſale thereof, as being his owne. Thirdly, the name of the buyer, that no doubt might be left. Laſtly, the witneſſes are recorded of this bargaine and ſale, that none might heereaftet lay claime vntounto it, or denie vntounto Abraham the lawful poſſeſsion of it, and the holding of it to him and his. And if we would yet ſee this more clearly, wee hauehave more euident confirmation of it in the propheſies of Ieremie, where to ſhew the certainety of the returne of the Iſraelites into their Lande and Countrey againe, hee maketh a ſolemne purchaſe, ooIer. 32, 9, 10.Jer 32:9Jer 32:10I bought the Fielde of Hanameel mine Vncles ſonne, and waighed him Siluer, euen ſeauen Shekels, & ten peeces of Siluer; and I writ in the Booke, and ſigned it, and tooke witneſſes, and I gaue the Booke of the poſſeſsion vntounto Baruch, in the ſight of Hanameel mine Vnckles Sonne, and in the preſence of the Witneſſes, which were vvritten in the Booke of the poſſeſsion, before all the Iewes that ſate in the Court of the Priſon.

In theſe wordes (which are more at large related in the Prophet) wee ſee what aſſuraunce and ſecuritie was taken and giuen, with VVriting, Sealing, VVitneſſes, deliuerie and keeping the Rolles and Records thereof. This is ſet downe likewiſe, in the latter end of the ſame Chapter, Ieremy 32. 43, 44. where he ſaith, The Fields ſhall bee poſſeſſed in this Lande, whereof ye ſay, It is deſolate, without Man or Beast, and ſhall bee giuen into the hand of the Caldeans: Men ſhall buy Fieldes for Siluer, and make Writinges, and ſeale them, and take witneſſes in the Lande of Beniamin, and rounde about Ieruſalem, &c. for I will cauſe their Captiuitie to returne, ſayth the Lord. This diſcouereth the practiſe of thoſe times, and deliuereth the formes and faſhions obſerued among that people. VVhen Iacob and Laban made a Couenant eyther with other, ppGe, 31, 51, 52which might be a witneſſe betweene them p. 386both, they confirmed it by Oath, and ſet vp an heape of ſtones, to teſtify the amity and friendſhip renewed betweene both parties. In the Parable of the vniuſt Steward it is remembred, that all Debters and Debts were recorded in writing, with the ſumme that eueryevery one owed: rrLu. 16, 5, 6, 7For hee called vntounto euerie one of his Maiſters Debters, and ſaide vntounto the firſt: How much oweſt thou vntounto my Maiſter? And he ſaide, An hundred meaſures of Oyle. And he ſaid to him, Take thy writing, and ſit downe quickly, and write fifty. Then ſaide he to another, How much oweſt thou? And he ſaide, An hundred meaſures of Wheate: Then he ſaide to him, take thy writing, and write foureſcore. In this Parable, wee ſee the manner that was vſed in the dayes of old; namely, that Bookes of recknings and accounts were commonly kept, and vſually brought foorth, when men did leuell their debts, and make euen one with another. All which Teſtimonies, ratifying the practiſe of former times & perſons, ſerue to teach vsus, that it is lawfull for the faithfull, to vſe all circumſpection to aſſure their debts, bargaines, and contracts one with another.

Reaſon 1And if we would enter into a further conſideration of this truth, we ſhall ſee a plaine confirmation of it by ſundry reaſons. For firſt, it is a common Prouerbe among vsus, Faſt binde, faſt finde. That which is looſely bounde, is lightly loſt; but a three-fold Cord well tyed and twiſted by worde, by writing, by ſeale, is not eaſily broken. A word affirmeth, a writing confirmeth, a ſeale aſſureth, and eueryevery one of them bindeth to performe our promiſe. We ſee by daily experience, that men are both mortall and mutable, and wordes proue oftentimes but winde, albeit ratified with the greateſt ſolemnitie. True it is, our word ought to be as good as a thouſand Obligations, but deceite is bred naturally in our hearts, ſo that we cannot ground vponupon the bare word of men to finde good dealing. Otherwiſe, the Lord would neuer hauehave giuen ſſLeuit. 19, 11 13.Lev 19:11ſo many Lawes to reſtraine wrong and Iniuſtice, fraud and oppreſſion. All theſe, or at leaſt a great part of them are preuented, by ſetting downe our Couenants and Agreements in Writing, vnderunder our hands and ſeales.

Reaſon 2.Secondly, it is needfull to hauehave this manner of dealing among vsus, to the end that equity and vpright dealing might be obſerued among vsus, and that all occaſions of wrangling and wreſting of wordes and bargaines, may bee cut off, as with the ſword of Iuſtice. This is it which the Prophet Ieremy expreſſeth in the 32. Chapter of his propheſies, mentioned before, where the Doctrine hath his confirmation, ttIer. 32, 14.Jer 32:14Thus ſaith the Lord of Hoaſtes, the God of Iſraell, Take the writings, euen this Booke of the poſſeſſion; both that is ſealed, and this Booke that is open, and put them in an earthen veſſell, that they may continue a long time. Where he maketh mention of a double writing or inſtrument, which is heere called aftet the manner of the Hebrewes [A Booke,] One of them was vnſealed; the other, was ſealed, and ſo concealed; & both of them were euidences to aſſure vntounto him the Land that he bought and purchaſed. That which was ſealed, ſeemeth to be the Original, and as it were the Court Rolles authentically recorded and laide vp for the perpetuall rememberance of the matter. That which was open and vnſealed, ſeemeth to bee a Coppie, deliuered and taken word for word out of the former, to bee carried about with them into Captiuitie. The end of both was for continuance, that the bargaine and ſale that paſſed betweene them, might neuer bee forgotten.

Reaſon 3.Thirdly, that all occaſion of Controuerſie and couzenage might bee taken away. For if there were no writinges to ſhew (the memories of men being fraile, and their practiſes being vnfaithfull) the world would bee full of all looſe dealings, and concord would bee baniſhed from among men. The end why Abraham ſet ſeauen Lambes by themſelues, uuGen. 21, 30.Gen 21:30was; becauſe Abimelech ſhould receiue them at his handes, to be a witneſſe of their agreement, p. 387and that all controuerſies were finiſhed and ended betweene them. It appeareth many times, when proofes in writing faile, that falſe witneſſes are ſuborned, and ſo the ſeates of Iuſtice are ſubuerted: all which are eaſily remedied, when good aſſurances are at the firſt taken.

Reaſon 4.Fourthly, good aſſurance is to be allowed and receiued, to the end wee may ſafely diſpoſe of ſuch thinges as are in our power and poſſeſsion, eyther to our poſteritie or otherwiſe. Hence hath beene in all ages, the lawdable and commendale vſe of making Willes and Teſtaments, which the word of God approoueth, by deliuering diuers rules belonging to that profeſsion. The Law of God and of Nature, hath taught; that the Will and Teſtament of the dead, ought xxGal. 3, 15.Gal 3:15not to be abrogated or altered: and that no yyHeb. 9, 13.Heb 9:13Will is of force vntil the Teſtator be dead. Now, we know not whether the gifts that we giuegive, & the Legacies that we bequeath, be of our own proper goods, or the goods of other men, except we hauehave before hand a ſufficient aſſurance of them made vntounto vsus. Seeing therefore, where there is a faſt knot, there is a ſure keeping; ſeeing vpright dealing is to bee obſerued; ſeeing occaſions of quarrels and contentions are to be ſtopped; and ſeeing the goods that God hath giuen vntounto vsus, are rightly to be beſtowed: it followeth, that eueryevery one is to prouide for the ſecurity and quietneſſe of his eſtate by all lawful means, not onelyonly by word of mouth, but by aſſurance in writing, that thereby hee may foreſee the danger that may come vponupon him, and be wary and circumſpect in all his doings; according to the ſaying of Chriſt, the Teacher and Author of true wiſedome, zzMath. 10, 16Matt 10:16Be ye wiſe as Serpents, and innocent as Doues. For if wiſedome doe ſeaſon all our affaires, then alſo our contracts, that are common in this life.

Vſe 1.We hauehave heard this Doctrine confirmed: Now let vsus ſee how it may bee applyed, and what vſes may be concluded out of it. Firſt of all, it ſetueth for reproofe of the Anabaptiſts, who are heereby directly ouerthrowne, that condemne the propertie of goods and poſſeſsions, together with all contracts and conditions that paſſe from one to another. For we hauehave ſhewed, that bargaines and ſales are lawfull, not onelyonly among the Gentiles, but euen among the Chriſtians; not onelyonly vnderunder the rudiments of the Law, but in the times of the Goſpell. The end of ſuch writings Obligatory is nothing elſe, but to aſſure eueryevery one of his owne, and to make it appeare what belongeth to another man. If then it be lawfull to poſſeſſe Houſe and Landes; Money and moounables, as our owne ſubſtance; it is as lawfull to craue and take aſſurance of the poſſeſsion of them, that they may not by fraudulent meanes be alienated from vsus. But of this we hauehave ſpoken before. Secondlie, they are reprehended, who are offended that men in theſe caſes will not truſt them, and relye vponupon their wordes without farther aſſurance in writing, and refuſe to giuegive men good ſecurity. For all is little enough, and many times too little.

I hauehave heard it credibly affirmed and auouched by ſome Maiſter of that profeſsion, that albeit a conueyance of Land, a deede of eſtate, an Indenture of Couenants be drawne, as ſure and certaine as learned counſell can deuiſe and contriue; yet it is an eaſie matter to picke holes in them, and to take aduantage of them. We ſee daily, what quirkes and trickes of Law are broached and inuented, whereby ſuch as are ſimply and honeſtly minded, are defrauded and defeated, of Houſes, Landes, and other Chattels. Neuer was there ſo aaPſal. 62, 9.Ps 62:9little truth, and ſo great craft and cozenage in the World, as in theſe daies. Sathan himſelfe ſeemeth now to hauehave opened all his packe of deuiſes, and his Inſtruments as good Schollers of ſo bad a Maiſter, hauehave learned ſundry deuilliſh practiſes, whereby true meaning men are oftentimes notoriouſly gulled.

Some there are that are thought to ſtudy little elſe, then to finde wantes p. 388and imperfections; in Statutes, in Leafes, in Lands, and in aſſurances giuen betweene man and man. This is the cauſe, that the Makers of our Lawes are compelled to vſe ſo many wordes, and to heap vp ſo many Tearmes, that thereby they might heale this ſore, and remedie this miſchiefe. Let vsus not therefore greeue or grudge to make ſure that whereof wee hauehave made ſale. No man ought to be ſo ſimple as not to aske it; and no man ought to be ſo peeuiſh as to deny it. We may eaſily behold ſuch as are friends to day, to be enemies to morrow: one while they affirme, another while they deny; at one time they promiſe to pay or repay; at another they hang backe at it, and make it ſtrange that they ſhould be challenged of their promiſe. EueryEvery one bbPhil. 2, 21.Phil 2:21Seeketh his owne, and not the thinges of other men: and how many hauehave been foulely deceiued, and guilefully beguiled by truſting too far? But there is no reaſon or equity, that when wee hauehave receiued Money, we ſhould deny or delay to giuegive good ſecurity, and that other men ſhould ſtand to our curteſie. Wherefore, it is a great iniury and In-iuſtice, to require men to depend vponupon vsus and our word, without further aſſurance in blacke and white. For albeit, we mean not falſely, but faithfully; not fraudulently, but honeſtly; and our Word be as firme as our Oath; and our Oath as ſure as our Band; and our Band as good as ready payment, and preſent poſſeſſion, in regard of our honeſt meaning and true intent: yet we cannot liue for euer, and we know not what may fall out after our deceaſe. Obiection.But ſome man may ſay; what neede ſo much a doe among Friends? And what ſtirre doe you make, as if we were Infidels, and not Chriſtians? Or what neede ſo many Couenants and conueyances, where there is a ſhorter courſe? And where the profeſſion of Chriſt is a ſtronger band, then all the writings that the wit of man can imagine and ſet downe? Anſwere.I anſwere, that all they that profeſſe Chriſt in word, doe not beleeue in him in heart. And albeit, the ſauing knowledge of Chriſt be a band of all bands, to linke vsus together; yet this doth not hinder or aboliſh ciuill contracts, to be aſſured to vsus and our poſterities. Be it, that we are the greateſt friends, there is ſo much more neede, of ſo much the more adoe among them that are Friends, thereby to keepe them Friends, and to hold the knot of friendſhip between thē. For oftentimes it falleth out, that through want of wordes, and writings, and witneſſes; ſuch as hauehave bin moſt faithfull friends, hauehave become moſt bitter enemies one to another. Were not Paul and Philemon Friends, neere Friends; yea, the neereſt and deareſt Friends that could be? Were they not as the Father and the Sonne? Did they not ſo liue together and louelove together, ccVerſe 17.That they had all things common? Yet we ſee Paule offereth aſſurance of his word and promiſe in writing, ſubſcribed with his owne hand; I Paule hauehave written it with mine owne hand. Yea, notwithſtanding all aſſurances that can be deſired and demaunded, we may well perceiue by daily and lamentable experience, what ſutes and ſtrifes ariſe about Titles and conueyances of Lands and Liuings: how much more would we contend one with another, if there were no Inſtruments drawne, no Euidences made, no writings ingroſſed, to teſtifie the truth among vsus? All Kingdomes and Citties, all Townes and Villages, would be full of ſtirres and ſtrifes, of troubles and tumults, that would neuer end: and the Iudges and Iuſtices might ſtand from Morning to Euening to heare caſes, and decide controuerſies betweene man and man, to the wearying of themſelues and others. He that hath an heauy purſſe and a ſtrong heart, would neuer reſt ſatisfied, if no writing or records could be produced againſt him. Wherefore, it ſtandeth all men vponupon; on the one ſide, willingly to yeelde good aſſurance; and on the other ſide, to aske good ſecuritie, where they buy and ſel, or borrow, or bargaine, and doe giuegive or take vponupon truſt; through want whereof ſometimes, not onelyonly the Rents and Reuennewes, but the Lands themſelues are ſpent in ſuits and actions of Law.

p. 389Laſtly, it reproueth ſuch, as notwithſtanding aſſurance giuen, do make no conſcience to pay debts and demaunds due, vponupon agreement to their brethren. Theſe are forward to giuegive aſſurance, but backeward to make performance. Many there are, that are content to yeeld to what promiſes, and enter into what bands you will craue: but when they hauehave done, they vſe no care, and make no account to pay their debts, and to performe the Couenants whereunto they hauehave conſented and condeſcended, contrary to the counſell of the Prophet, who asking the queſtion; ddPſal. 15, 1, 4Ps 15:1Ps 15:4Who ſhall dwell in the Tabernacle of the Lord, and who ſhall reſt in his holy Mountaine? He anſwereth, He that ſweareth to his owne hindrance, and changeth not. It is requiſite for eueryevery one, to be as wary and well aduiſed in his promiſes as he can, and to deliberate with himſelfe and his Friendes, that he doe nothing raſhly: but when he hath ſtriken hands, and made a promiſe to his Neighbour, he ought to performe it, albeit it be to his hinderance, vnleſſe peraduenture he be releaſed.

Be it therefore knowne vntounto all men, that as it is lawfull to conuerſe and commerſe one with another; ſo it is meete and conuenient that they ſhould deale, not vponupon vncertaineties, but vponupon aſſurances, as they that builde not vponupon a ſandy ground, but vponupon a ſound foundation. As it is right and lawfull, that there ſhould be buying and bargaining, purchaſing and poſſeſſing among vsus, ſo is it right and lawfull, that there ſhould be Deedes and Indentures to teſtifie the ſame, and as it were to liue when we are dead. And as it is needfull and expedient ſo long as the world endureth and continueth, there ſhould be borrowing and lending; ſo it is as neceſſarie, there ſhould be Bils and Bands, to ſhew the truth, and to binde men to the payment of all dues, debts, and demaunds whatſoeuer: and after payment well and truely made, to giuegive diſcharge & acquittance accordingly, that controuerſies (ſo much as may be) may be auoyded, and concord (as far as is poſſible) may be maintained and eſtabliſhed. They therfore are vnworthy to liue in any wel-ordered and gouerned Common-wealth, that refuſe (being able) to performe their promiſes, and ſatisfie their Creditors, and cancell the Obligations, that thē ſelues hauehave ſealed and deliuered before many Witneſſes, who albeit they ſtand not by the high-way ſide with Swordes, or Staues, or Rapiers, or other Weapons, yet are indeede no better then Theeues and Robbers; nay, many times are worſe, inaſmuch they bring greater damage, and are the meanes of vndoing many men. Such are they that are angry, and much offended with Notaries and Scriueners, which by their writings binde them (as they imagine) too ſtrongly: and when they ſee themſelues troubled and arreſted vponupon the Obligation, they hate them, and curſſe them, and cannot behold them with a friendly looke and a louing countenance: as if the fault were in the Clearkes, Bayliffes, and other publique Officers, not in themſelues and their owne vnfaithfulneſſe, which is all one, as if a Male-factor ſhould charge the Executioner (who is the Miniſter of Iuſtice) to be the cauſe of his death, forgetting that his owne miſdeedes and miſdemeanors, brought him vp vntounto that place and puniſhment.

Vſe 2.Secondly, ſeeing it is needefull, that to confirme our lawfull contractes, there be Euidences to ſhew, it is a good point of wiſedome required of vsus, to vſe the aduiſe of ſuch as are learned in the law, and are both men of knowledge and of conſcience. For heere (if in any thing elſe) we ſhall finde the common Prouerbe true; That the beſt, is beſt cheap. Many there are that regard the Fee more then the Cauſe; and ſpeake for themſelues, rather then for the partie that hath choſen them. Againe, many ſuites ariſe through ignorance and vnskilfulneſſe of the Law; wherefore, it is meete we ſhould reſort to a learned Counſell: ſo that partly through the want of honeſty and piety in ſome; partly, the want of skill and practiſe in others, many poore p. 390Clients go to wracke. We muſt all deale in the matter of our goods, as wiſe Patients doe for the curing of their bodies, and the recouery of their health. They will not goe to eueryevery Slubberer or Sorcerer; to eueryevery Leach or Mountebanke, to take charge of their bodies; to whom a man would be loath to commit his Beaſts. If any doubts ariſe, auoyd all forgery, and periury, ſuborning of falſe Witneſſes, counterfeiting of Euidences, and ſuch like deceitfull practiſes; as the God of this world hath taught the Children of darkneſſe and confuſion. Take that courſe which God alloweth, and Iuſtice warranteth; repaire to men of that profeſſion, giuegive him good inſtruction, and follow thou his direction. For this purpoſe, I will craue leaue to ſet downe eeThree rules belonging to Lawyers.three rules, that are required and are to be performed of men of Law; the obſeruation whereof, ſhall giuegive peace and comfort of conſcience with God, and gaine them Crownes and credit among men.

Firſt of all, if they diſdaine not to be aduiſed and taught by vsus, let the end of all their pleas and proceedings, be the finding out of the ttuth. Let this be the marke that they ſhoot at, and the ſtarre whereby they direct all their courſe, which ſeaſoneth all their pleadings (as it were) with Salt. If they regard not the tryall of the truth, nor which way the cauſe go, ſo they may receiue their Fee; they abuſe the ballances of Iuſtice, and turne equity into Iniquity. God is truth, and eueryevery one that belongeth vntounto him, ſhould labour to bring the truth to light. It is a generall rule taught by the Apoſtle, ff2 Cor. 13, 8.2 Cor 13:8We cannot doe any thing against the truth, but for the truth. Woe therefore vntounto them that dig deepe to hide the truth, and inuent ſhifts to bury it out of ſight, that it may not take place; and do all things againſt the truth, and nothing for it.

The ſecond rule is, that they doe not delay the cauſes of their Clients, and protract the time in hope of farther gaine; from Tearme to Tearme, and from yeare to yeare. As there may be too great haſt, ſo there may be too great delay, and there are Rockes on eyther hand; the ſafeſt courſe, is to ſaile in the midſt betweene them both, for feare of ſhipwracke. It is a dutie of the Surgeon, not to linger the curing of his Patient, and to torment him a whole yeare, where he might reſtore him in a quarter. Suites of Law are tedious and chargeable; they are as the fits of a Feauer, that vexe the body and trouble the minde. It is an euill courſe, to keepe ſores alwaies raw, and woundes greene, in hope to get Mony: So it is an vncharitable proceeding, to retaine cauſes, and to keepe them alwaies on foot, except they may hauehave for expedition.

Laſtly, as the end of their pleading muſt bee truth and veritie, and the courſe of it without delay; ſo it is required of them, when they know the cauſe to be euill, and ſee the manifeſt ſignes of an ouerthrow, that they doe not conceale it, but diſcouer and open it vntounto their Clients. They are to forewarne them of the end, that they doe not intangle themſelues in vnneceſſarie and vnlawfull ſuites. It is deliuered as a dutie of the Phyſition, and of the Miniſter, when they come to a ſicke man that lyeth on his death-bed, and ſee manifeſt ſignes of death, that they doe not hide it from him, nor flatter him in his ſickneſſe, ſaying; I hope you ſhall doe well and recouer, and be as merry among your Neighbours as euer you were; but rather with wiſdome warne him, and with diſcretion certifie him of it, to the end he may renounce all confidence in earthly thinges, and put his whole affiance in God; according to that ſentence of the Apoſtle, gg2 Cor. 1, 9.2 Cor 1:9We receiued the ſentence of death in our ſelues, becauſe we ſhould not trust in our ſelues, but in God which raiſeth the dead. Thus ought it to be with the carefull and conſcionable Lawyer, when he ſeeth the cauſe of his Clyent deſperate and languiſhing, without hope of life, he ought not to draw him on, and moue him to proceede, but perſwade him to giuegive ouer, and tell him the danger that will come vponupon him. p. 391It is too late to bid the Souldier beware, when the victory is loſt. The wiſeſt way is to preuent a miſchiefe betimes, before it be too late. So then, to truſſe vp theſe thinges cloſely together, and to couch them in a narrow roome, if he ſhall vſe his diligence that the truth may be diſcouered, and right take place, and make this the end of his pleading; if he bend his wits to giuegive quicke diſpatch to the cauſes he vndertaketh, and not to prolong the time for his owne aduantage: And laſt of all, if he lay open the weakneſſe of his Clyents cauſe vntounto him, and forewarne him of the iſſue thereof; he ſhall doe the part of an honeſt man; of a faithfull Chriſtian; of a learned Lawyer; and of a diſcreet Counſeller.

Vſe 3Thirdly, from theſe aſſurances in writing, to confirme our promiſes one to another; we learn the cauſe why it pleaſed the Lord to vſe ſo many waies and meanes with vsus, to giuegive vsus his Word, his Oath, his promiſes, his Miracles, his Couenants, and his Seales. We learne wherefore all theſe do ſerue, euen to ſtrengthen our Faith in the good meaning of God toward vsus. And as he thereby aſſureth his owne graces, ſo he prouideth for our weakeneſſe. If there were in vsus that meaſure of Faith that ought to be, the bare word of God might be all-ſufficient to teach vsus to acknowledge him to be the God of our ſaluation, and to depend vponupon him for our Redemption. But ſeeing we hauehave much infidelitie in vsus, and are cumbred with doubting in the promiſes of God, it pleaſed him in great mercy to prouide a remedy for our infirmity: ſo that we may truely ſay; where Sin abounded, Grace hath abounded much more. Thus we ſee the Lord Ieſus dealt with Thomas, one of the twelue, when he beleeued not the Reſurrection, nor thoſe that were choſen Witneſſes thereof, but ſaid; hhIohn 20, 25, 27.John 20:25John 20:27Except I ſee in his handes the print of the Nailes, and put my Finger into the print of the Nailes, and put mine hand into his ſide, I will not beleeue it. Heere we may behold (as in a Glaſſe) the example of exceeding great infidelity and vnbeleefe; hee neither beleeueth, nor will beleeue; he will liue by ſight, and not by Faith. This was no ſmall obſtinacy and incredulity in one of the Apoſtles, who deſerued to perriſh in his ſinne. But Chriſt Ieſus raiſeth him out of this ſleepe, and offereth mercy with much compaſſion, as it were pulling him out of this danger; Put thy Finger heere, and ſee mine handes, and put forth thine hand, and put it into my ſide, and be not faithleſſe, but faithfull. This is it which the Euangeliſt Mathew ſetteth downe, Chapt. 12. iiMath. 12. 20.Matt 12:20A bruiſed Reed ſhall he not breake, and ſmoaking Flaxe ſhall he not quench, till he bring forth iudgement vntounto victory. Now, ſuch as Thomas was, ſuch we are all by Nature: we cannot be perſwaded to beleeue, except wee ſee and feele. We will not beleeue the bare word of God, but are alwaies ready to wauer through vnbeleefe.

Hence it is, that God in great mercy did from the beginning of the world, adde to his word his Sacraments; to aſſure his people, that as he is the GOD of truth, ſo he meaneth truely, and performeth effectually whatſoeuer hee hath promiſed. The Sacraments therefore, are as ſignes and ſeales of his promiſes, and dependances vppon the word that is gone out of his owne mouth. The Apoſtle ſpeaking of circumciſion giuen to Abraham, ſaith; kkRom. 4, 11.Rom 4:11He receiued the ſigne of Circumciſion, as the Seale of the righteouſneſſe of the Faith which he had, when he was vncircumciſed, that he ſhould be the Father of al them that beleeue, not being circumciſed, that righteouſneſſe might be imputed vntounto them alſo. Whereby we may ſee, what the Nature of the Sacraments is, to wit; llwhat a Sacrament is, and to what end it was inſtituted.that they are viſible ſignes inſtituted of God, to ſeale vp his promiſes in the hearts of the faithfull. The Author or efficient cauſe is God, who onelyonly hath power and authority to appoint and ordaine them, becauſe he it is that can giuegive force and efficacy vntounto them. The matter is the viſible ſigne: the forme is the maner of inſtitution, according to the Rites taught and preſcribed in the word.

p. 392The end is, that the faithfull may bee confirmed and ſtrengthned in the truth of GOD. The word was giuen to inſtruct the Church by hearing: the Sacraments were giuen to inſtruct the Church both by it, and by the reſt of the ſenſes. Indeede, if wee were Angels, and not men; and were Spirits without bodies, and heauenly Creatures, not earthly: we ſhould not ſtand in neede of viſible and bodily Sacraments; but becauſe our faith is feeble, and wraſtleth with Sathan, the World, the Fleſh, and ſuch Enemies; it wanteth proppes and pillers to vphold it, that it doe not fall. For albeit our Faith be mingled with doubting, & aſſaulted ſtrongly with the waues of infidelity, yet it ceaſeth not to bee a true Faith. An vnperfect Faith is a ſound Faith, though it be weake; ſo that it ſtandeth vsus vponupon with the Apoſtles, mmLuke 17, 5.Luke 17:5To pray for the encreaſe thereof. Faith goeth before the Sacraments: the which without Faith, are idle and empty ſignes, without profit, without comfort, without vſe.

True it is, the Infidels, as the Aegiptians, Aethiopians, and other prophane people, who neither worſhipped the true God, nor embraced the true Religion, had the outward vſe of circumciſion (as nnHerod. in Euterpe.Hiſtories teſtifie) as alſo the Turkes and Iewes hauehave at this day: but their cutting off the fleſh is not the Sacrament of God, but a meere ciuill thing; yea, an euill thing. Thus then we ſee, that the Sacraments were ordained of God to help our infirmity. The promiſe of God is certaine, and his Couenant doth not wauer: neither can theſe outward Seales make it ſtronger. But it is we that ſtumble and ſtagger, and hauehave neede to be ſupported. And woe vntounto vsus if we vſe not this help and remedy left vntounto vsus, nor profit thereby in confidence and aſſurance of our ſaluation. For God hath after a ſort bound himſelfe vntounto vsus, as by an Obligation. Indeede man, notwithſtanding his wordes, his oaths, his promiſes, his bands, his ſeales, and his aſſurances; is oftentimes changeable and vnconſtant: but it is not ſo with God, whoſe word is yea, and Amen. Were it not that we are weake of Faith, and ſlow to beleeue, he needed not to ſweare by himſelfe, and by his holineſſe: hee needed not to hauehave ſet Authenticke Seales to his Word, ſauing that he minded to leaue no place for doubting in vsus.

Hence it is, that the Apoſtle writing to the Hebrewes, Chapt. 6. ſaith; ooHe. 6, 17, 18.God willing more aboundantly to ſhew vntounto the heires of promiſe the ſtableneſſe of his counſell, bound himſelfe by an Oath, that by two immutable thinges, wherein it was vnpoſſible that God ſhould lie, we might hauehave ſtrong conſolation, which hauehave our refuge, to lay hold vponupon that hope that is ſet before vsus, &c. The greater meanes God hath left vntounto vsus, the greater faith he requireth of vsus, and the more conſcionable vſe of thoſe meanes, that we may not alwaies bee Children. Woe then vntounto vsus, if in the ſtore of ſo great mercies, and variety of ſo many meanes, we remaine diſtruſtfull, and doe not labour to gather ſtrength of faith, and aſſuraunce of comfort. Let vsus therefore grow from Faith to Faith, as it were from ſtrength to ſtrength, and not ſtand at one ſtay: let vsus proceede from one degree and meaſure to another, vntill Chriſt Ieſus bee throughly formed in vsus.

Vſe 4Laſtly, ſeeing Couenants in writing be requiſite by the Lawes of God and Man; wee muſt know, that it is our dutie to deale iuſtly and vprightly one with another, and in our bargainings, to keepe a good conſcience toward God and Man. For this is the end wherefore Inſtruments in writing were brought in, that all cozenage might be cut off, & all occaſion of ſtrife might be preuented. Whereby we may gather, that in all ages of men, and times of the World, there hauehave beene many deceits, and much vnrighteous dealing, to the diſturbance of publique peace, and the diſſoluing of concord among men: otherwiſe it had beene in vaine to require, or to receiue ſuch ſecurity in our buying and ſelling, in our borrowing and lending one with another. p. 393If eueryevery mans word and deede did euer goe together, and the outward wordes of his mouth, did agree with the inward ſecrets of his heart, if he did hate fraud and falſehood, as Death and Hell: what need were there of ſo many mens oaths to be taken, of ſo many Witneſſes to be called, of ſo many Writings to be ingroſſed, of ſo many Euidences to be drawn, and of ſo many aſſurances to be made. A man cannot in theſe daies borrow or lend a little Money, but there muſt be Bils and Bands, Writings and Obligations, Seales and Witneſſes, to teſtifie the ſame. If there were thoſe ſincere hearts that ought to be among vsus, and that vpright dealing that God requireth, there ſhould not neede ſo many Oaths, not ſo many Nouerint vniuerſi be eueryevery where found. Let vsus therefore deale iuſtlie and truelie, and not ſeeke to winde away in the darke, ſo ſoone as any ſtarting hole is offered vntounto vsus.

Hence it is that Moſes ſaith; ppLeuit 25, 14 15, 16, 17.Lev 25:14When thou ſelleſt ought to thy Neighbour, or buyest at thy Neighbours hand, ye ſhall not oppreſſe one another: but according to the number of yeares thou ſhalt increaſe the price thereof, and according to the fewneſſe of yeares, thou ſhalt abate the price thereof, for the number of Fruits doth he ſell vntounto thee: oppreſſe ye not therefore any Man his Neighbour, but thou ſhalt feare thy God, for I am the Lord your GOD. Where we ſee, the Lord chargeth his people to keepe a good conſcience in their Traffique one with another, and condemneth all deceitfull Sellers and cozening Bargainers, that ayme onelyonly at their owne gaine, but ſeeke not the good of their Bretheren. Heereunto commeth the Exhortation of the Apoſtle. 1. Theſſ. 4. 6. qq1 Theſſ. 4, 6.1 Thess 4:6Let no Man oppreſſe or defraud his Brother in any matter: for the Lord is an Auenger of all ſuch thinges. This is a notable warning to all men that profeſſe holineſſe, without which no man ſhall ſee God; to beware of all iniuries and In-iuſtice, and to ſeeke no commoditie to our ſelues by the diſcommodity; nor aduantage, by the diſaduantage of another. We are all Bretheren. Shall one Brother oppreſſe another? Or deceiue and defraud another? Thus doth the ſame Apoſtle encreaſe the ſinne of the Corinthians, when he ſaith vntounto them, rr1 Cor. 6, 4, 5.1 Cor 6:41 Cor 6:5Why rather ſuffer ye not wrong? Why rather ſuſtaine ye not harme? Nay, ye your ſelues doe wrong, and doe harme, and that to your Brethren.

There are many Bands, as it were ioynts, whereby we are knit and coupled one to another, to be of one Blood, of one Kindred, of one Countrey, of one Cittie, of one aſſembly, and of one Family: all which kindes of coniunction, as ſo many ſtrong Arguments doe cry out in our eares, and publiſh to our hearts, that no iniurious and vniuſt dealings ought to be practiſed among vsus. And albeit the former reaſons ought to be ſufficient vntounto vsus, yet none can be more effectuall to ioyne vsus in mutuall friendſhip, and to procure the good one of another, then the conſideration of the coniunction that we hauehave with Chriſt our head, and the communion that wee hauehave in Chriſt one with another; whereby it commeth to paſſe, ſſEphe. 2, 15.Eph 2:15That wee are made one new Man in himſelfe, ttRom. 12, 5.Rom 12:5And eueryevery one, one anothers Members. If all theſe thinges will not ſuffice and ſerue the turne, to turne vsus away from doing wrongs to thoſe that are ſo neere vntounto vsus; yet let the vengeance of God that hangeth ouer the heads of all Oppreſſours terrifie vsus, who in all Ages paſt hath ſhewed, in the ſeaſons preſent doth ſhew, and in the times to come will ſhew himſelfe the great Reuenger of Fraud, Pillage, Theft, Iniurie, and all wrongfull dealinges. If then the knowledge of Gods will cannot worke in vsus an hatred of In-iuſtice, let vsus be aſſured, that after the breach of his Law, and the tranſgreſsion of his will, followeth the execution of his wrath, and the inflicting of puniſhment due thereunto.

It is a fearefull thing to fall into the handes of the liuing God. If that his wrath bee kindled; yea, but a little, bleſſed are all they that truſt in him. p. 394Theſe men that ſcratch and ſcrape together the Treaſures of this life, which are but traſh in compariſon of the life to come, neuer conſider the day of reckoning that ſhall follow, when the Lord will call them to an account of their ſtewardſhip, And iudge eueryevery man according to his workes. Rom. 2. 6.

[Albeit I do not ſay to thee, that thou owest moreouer vntounto me, euen thin owne ſelfe.] Hitherto we hauehave ſeene the former part of the anſwer to the obiection: Now remaineth in theſe wordes, to be conſidered the reuocation of the former grant; wherein, albeit the Apoſtle will not ſpeake what he thinketh, yet he leaueth it to Philemons ſecret cogitation, to conſider what he was indebted vntounto him, as if hee ſhould ſay; I hauehave offered to diſcharge thy Seruants debt; neuertheleſſe, if thou remember me, and if thou haſt not forgotten thy ſelfe, the amends is already made, the debt is already paide. Whereby it appeareth, uuPhilemō won to the faith by the Miniſtery of Paule.that Philemon was himſelfe wonne to the embracing of the Faith by the Miniſtery of Paule, as his Seruant alſo was. Firſt of all, the Apoſtle claimeth at his hands, that duty he challenged at the Seruants hand; as appeareth verſe 13. where he ſheweth, that he would hauehave retained him, that in his ſtead he might hauehave miniſtred vntounto him in the bonds of the Goſpell. Seeing therefore both of them owed the like ſeruice; it followeth, that both of them had the ſame occaſion: for the Apoſtle ioyneth them together, as the fruits of his Apoſtleſhip.

Secondlie, it is the greateſt debt (that can bee) that is heere expreſſed, when he ſaith to him [Thou owest vntounto mee euen thine owne ſelfe.] It was a great debt which the xxMath. 18, 28Matt 18:28Seruant owed to his Fellow-Seruant, that required of him an hundred pence, but ſo much Money would hauehave leuelled the debt, and diſcharged him from priſon, and hauehave paied that he owed. They were great Debers yyLuke 7, 41. and 16, 7, 8.Luke 7:41Luke 16:7Luke 16:8that owed; the one fiue hundred pence; the other fifty: but he that owed ten thouſand Talents, was the greateſt of all: and yet if they had beene able to hauehave paide ſo much, the debts had beene fully diſcharged. For where Money is owing, Money will make euen: a little ſumme, will be paide with a little; a great ſumme, with the like quantitie. The vniuſt Steward called together his Maiſters Debters; and one owed an hundred meaſures of Oyle; another ſo many of Wheate, but the Apoſtle ſaith; hee did owe vntounto him, not fifty pence, not an hundred pence, not ten thouſand Talents, not an hundred meaſures of Oyle, not an hundred meaſures of Wheat, but his owne ſelfe; that is, euen his Soule and body. This debt he vrgeth becauſe of his Miniſtry, by which he was at the firſt conuerted, and hitherto continued in the ſtate of grace, which remained as a Seale engrauen and imprinted in his heart. Doctrine 4. Such as hauehave gained vsus vntounto God, ought aboue all others to be moſt deare vntounto vsus.From hence we learne, that ſuch as hauehave gained vsus to God, or preſerued vsus in the ſtate of Saluation by the preaching of the Goſpell, ought to be moſt deare vntounto vsus, we owing vntounto them euen our ſelues, and whatſoeuer we hauehave beſides to doe them good. The benefits beſtowed vponupon vsus by the Miniſtry of the word, can neuer be ſufficiently eſteemed, nor worthily enough prized, nor aboundantly enough be recompenced and rewarded.

Hence it is, that when Eliſha ſell ſicke of his ſickneſſe, whereof he dyed; Ioaſh the King of Iſraell came downe vntounto him, and wept vponupon his face, and ſaid; zz2 Kin. 13, 142 Kgs 13:14O my Father, my Father, the Charr…t of Iſraell, and the Horſemen of the ſame. Where we may learne what to account of the Teachers of the Church, by the teſtimony of a King that ſitteth on his Throne: if he do ſo account of thē, ſuch as are inferior to him muſt not make leſſe reckoning of them. Hereunto commeth the ſaying of the Prophet; aaEſay 52, 7. Nah. 1, 15.Isa 52:7Nah 1:15How beautifull vponupon the Mountains are the feet of him that declareth & publiſheth peace; that declareth good tidings, and publiſheth ſaluation; ſaying vntounto Sion, Thy God raigneth. Where he ſheweth by way of admiration, that it is one of the greateſt benefits to hauehave Paſtors p. 395ſent vntounto vsus, that may direct our ſteps into the way of peace, and guide our feet to eternal life. This is the eſtimation that the Galathians had of Paul, and the commendation which Paule giueth of the Galathians, that they accounted nothing too dear or too good for him; bbGal. 4, 14, 15Gal 4:14Gal 4:15The triall of me which was in my fleſh, ye despied not, neither abhorred: but ye receiued me as an Angell of God; yea, as Chriſt Ieſus. What was then your felicity? For I beare you record, that if it had beene poſſible, ye would hauehave pulled out your owne eyes, and hauehave giuen them vntounto me. Where he ſheweth, that he was entertained among them as an Angell; nay, aboue an Angell, euen as Chriſt himſelfe. To this purpoſe he writeth to the Corinthians, cc1 Cor. 4, 1.1 Cor 4:1Let a man ſo thinke of vsus as of the Miniſters of Chriſt, and dispoſers of the ſecrets of God. By all which teſtimonies it is manifeſt, that ſuch as conuerted vsus to the faith, and brought vsus to be Cittizens of the kingdome of heauen, ought to be dearely and entirely beloued of vsus.

Reaſon 1Neither ſhould this ſeeme ſtrange vntounto vsus. Firſt of all, they are moſt of all to be loued and highly eſteemed of vsus that doe vsus moſt good: we are moſt deeply indebted vntounto them, that labour moſt for our benefit. This it is which our Sauiour inſinuateth in the parable of the lender that had two debters; the one ought him more, the other leſſe; and he forgaue them both: declaring, that he iudged vprightly, ddLuke 7, 43.Luke 7:43Who ſuppoſed that he would louelove him moſt, to whom he had forgiuen moſt. The greateſt benefit requireth of vsus the greateſt louelove. But the Miniſters do vsus, or may do vsus the greateſt good, if we lay not a barre in our owne way. For the bleſſings that God beſtoweth vponupon men by the Miniſtry of his Paſtors and Teachers, are ſpirituall and eternall bleſſings: but the bleſſings that the hearers do returne and recompence to their Miniſters, are Temporall, and (as the Apoſtle ſpeaketh, and calleth them) Carnall, ſaying; ee1 Cor. 9, 11.1 Cor 9:11If we hauehave ſowen vntounto you ſpirituall things, it is a great thing if we reap your carnall thinges? They fight our Spirituall battels for vsus, and what do we not owe to ſuch?

Reaſon 2.Again, they are vntounto vsus in ſtead of Chriſt: they are his officers that he hath appointed in his Church, who when he aſcended into heauen, gaue gifts vntounto men, and ordained thoſe that ſhould teach his people vntounto the end of the World. Hence it is that the Apoſtle ſaith; ff2 Cor. 5, 20.2 Cor 5:20Now then are we Ambaſſadours for Chriſt: as though God did beſeech you through vsus, we pray you in Chriſtes ſtead, that ye be reconciled vntounto God. If we did beleeue that the Miniſters were left vsus in Chriſtes ſtead, and did ſupply his roome, we would otherwiſe reſpect them and eſteeme of them, then we doe.

Reaſon 3.Thirdly, they are the Miniſters by whom we beleeue; and conſequently, by whom we are ſaued: They are our Fathers in Chriſt, by whom we are begotten to eternall life. To this end the Apoſtle ſaith; gg1. Cor. 3, 5.1 Cor 3:5Who is Paul then? And who is Apollos, but the Ministers by whom ye beleeued, and as the Lord gaue to eueryevery Man? Can we hauehave a greater bleſſing beſtowed vponupon vsus then Faith; without which, it is vnpoſſible to pleaſe to God? But Faith commeth by hearing, and hearing by the Word of GOD: And the word is brought vntounto vsus by the Miniſters of God. Seeing then, that they deſerue the greateſt louelove, that doe vsus the greateſt good: Seeing the Miniſters are vntounto vsus in the place of Chriſt Ieſus; and laſtlie, ſeeing they are the Inſtruments by whom we beleeue. It followeth neceſſarilie, that ſuch as turne many vntounto righteouſneſſe, are highly to be regarded, and to bee greatly magnified of vsus aboue many others.

Vſe 1.The Vſes ariſing from hence, are of diuers ſorts. Firſt of all, it directeth vsus to other neceſſary truths to be learned of vsus. It is noted by the Apoſtle, to be one generall vſe of the Scripture; that it ſerueth and ſufficeth to teach all truth needfull to ſaluation: ſo the former point being receiued, will help vsus to finde out and conclude other truthes. Firſt we learne, that whereſoeuer there is a true profeſſion; a ſound feeling; and true taſt of Religion, or ioy p. 396of ſaluation, there will be a reuerent account, and ioyfull entertainement of the teachers and publiſhers of the Goſpell. On the other ſide, a light & ſlender account of the Miniſters, argueth a light account of the word of Chriſt, of the doctrine of ſaluation, and of the trueneſſe of Religion. Let eueryevery one of vsus examine our owne affections, and try our owne hearts by this Touchſtone. It is vnpoſſible to make any diuorſe betweene the true Miniſters of God, and the true Doctrine which is according to godlineſſe. He that honoreth one, magnifieth the other; and hee that contemneth the one, deſpiſeth the other. Whoſoeuer it is, that being diſtempered and diſeaſed, eſteemeth of his health, or deſireth it, he will honour the Phyſitian that cureth and recouereth him. He that being wounded, is throughly healed, will greatly regard him that gaue vntounto him the ſalue to make a plaiſter. He that hath beene ignorant, and is taught the knowledge that he had not before; will make much of him that hath beene his Maiſter. This will be the behauiour of all ſuch as hauehave felt the burthen of their ſinnes, and beene humbled vnderunder the heauy ſtroke of Gods hand, and felt the vnſearchable depth of the ſore feſtering and fretting within them: They are the onelyonly men that know what neceſſary vſe there is of the Miniſters, to ſearch their wounds, to raiſe vp with comfort, to binde vppe the broken-hearted, and ſtrengthen them that are weake and ready to fall. As for thoſe that neuer knew what the Nature of ſinne is, nor felt the intollerable burthen of it, but thinke themſelues ſound, and not ſicke; heart-whole, and not diſeaſed; Liuing men by Nature, and not dead in ſinnes and treſpaſſes; they take themſelues to bee in good caſe, according to the ſaying of Chriſt our Sauiour; hhMath. 9, 12.Matt 9:12The whole neede not the Phiſitian, but they that are ſicke. Thus then we ſee, how we may proue our ſelues whether we be in the Faith or not, euen by the good eſtimation that we hauehave of ſuch as are the bringers of it.

Secondly, we may gather from hence, that the greateſt part of the world lyeth deepely and dangerouſly in condemnation, becauſe ſuch hath been the vnthankefulneſſe thereof toward the Miniſters and Meſſengers of Saluation, that bring glad tydings of peace vntounto vsus, that it neuer reſpected them, or gaue them any reuerence. We ſee this by the examples of the Prophets, of the Apoſtles, and of Chriſt himſelfe. So long as men reſolue to entertaine their ſinnes, ſo long they will neuer bee willing to entertaine the Preachers of the Goſpell; whoſe Office is, to beat downe the Kingdome of ſinne and Sathan, and to ſet vp the Kingdome of Chriſt Ieſus in the harts of Men. When Herod was determined to keepe his Brothers Wife, iiMath. 14, 4, 5Matt 14:4Matt 14:5he could not abide to heare Iohn preach vntounto him, but committed him to priſon. It is an euident ſigne of a corrupt conſcience and of a prophane hart, to account vilely of thoſe whom God hath highly aduanced. The Miniſters of the Goſpell were neuer ſo much hated, ſcorned, and abhorred; they are made a common reproach and by-word for eueryevery baſe Fellow; they are ſet forth as vppon a Stage or Scaffold, to be derided of eueryevery Man; kk1. Cor. 4, 13.1 Cor 4:13They are made as the filth of the world, and the off-ſcowring of all things vntounto this time. If this be the eſtate of the Miniſters, wee may giuegive a true iudgement in what eſtate the cauſe of Religion ſtandeth among vsus, and what harbour it findeth with the men of this age.

Such as eſteeme of the Miniſters as the filth and off-ſcowring of the earth, doe alſo account the knowledge of the word as the Dregges and drauery of all other thinges. Such as reſpect not thoſe that are the meanes of faith, will alſo reiect faith it ſelfe. The Miniſters of the word and true Religion, grow vp as two Plants together; ſo long as the one is countenanced and vpholden, ſo long the other will flouriſh and ſpread abroad, and proſper. But if the Miniſters, that are as the Lordes Gardiners, or the dreſſers of his Vine, be euilly intreated, maliciouſly ſlandered, deſpightfully handled, and ſcornefullie p. 397reproached; Religion it ſelfe beginneth to faint and to languiſh, and cannot long goe free. Let vsus know therefore by this ſigne, the ſickneſſe of this age, and the dangerous declining of all good things. There cannot be a more certaine token of the ruine of the Church, then when we ſee the maine poſts and cheefe pillers thereof ſet at naught. It is an eaſie matter to giuegive iudgement what will be the iſſue of this diſeaſe; it is no hard thing to feele the pulſes of this Generation, and to tell them that the very pangs of death are vponupon them, ſo long as the ſpirituall Phiſitions of their Soules are baſe in their eyes, that deſire nothing more then to recouer them out of that deſperate conſumption into which they are fallen. There is no man hath his vitall Spirits ſo farre ſpent, and the naturall heat ſo much waſted, but is willing to heare of a Phyſition that is able and willing to ſet him on foote againe, and to reſtore his ſtrength vntounto him that hee had before. But we are become ſo ſenſeleſſe or ſhameleſſe, and ſo dead in our ſinnes, that we hauehave no deſire of health, nor ſeeke after any ſpirituall Surgeons or Phiſitions to looke vntounto vsus in time of ſicknes. There is no diſeaſe without cure, if men of knowledge be enquired after, who hauehave the tongue of the learned to miniſter a word in due ſeaſon.

Vſe 2.Secondly, as this Doctrine ſerueth to teach, ſo it is profitable to reprooue diuers ſorts of men; but I will onelyonly touch theſe three. The firſt reproofe.Firſt, it maketh againſt fuch as make a bad and baſe account of the Miniſters of God, and think they owe no dutie to their Paſtours, but reckon them as their Vaſſals and Seruants; ſuppoſe that they are bound to pleaſe them, and follow their humours, and account their Teachers beholden vntounto them for vouchſafing to heare them, as crediting their Miniſtery by their preſence. It muſt not therefore ſeeme a ſtrange thing vntounto vsus, when we ſee the Ambaſſadours of God contemned, when we heare them reuiled, and all manner of euill done to their perſons. We know our calling to be of GOD, acceptable in his ſight, and precious with all faithfull men. Wee are the ſweete ll2 Cor. 2, 15.2 Cor 2:15ſauour of God, as well in them that perriſh, as in them that are ſaued: we know, that mm1 Cor. 1, 24.1 Cor 1:24howſoeuer the preaching of the Word be a ſtumbling blocke to the Iewes, and fooliſhneſſe to the Graecians, and both a ſtumbling blocke and fooliſhneſſe to the filthy Libertines, and carnall Goſpellers: yet to them that are effectuallie called, it is the power of God, and the wiſedome of God. We know what Chriſt hath pronounced of our Miniſtery, ſo long as we deliuer the truth of God. Luke 10, 16. nnLuke 10, 16Luke 10:16He that heareth you, heareth me: and hee that despiſeth you, despiſeth me: and he that despiſeth me, despiſeth him that ſent me.

If a Man abuſe an Ambaſſadour of a Prince, and ſet him at naught, it is reputed and reuenged as a diſgrace and diſhonour done to the Prince himſelfe: ſo, if we ſhall abaſe and diſgrace the Miniſters of the Goſpell, which are the Meſſengers of God, we ſhall neuer eſcape without puniſhment, but bring vponupon our ſelues ſwift damnation. Is not he a godleſſe and vngracious Childe, that mocketh and deſpiſeth his Father, after the example of curſſed Cham, ooGen. 9, 22.Gen 9:22who taſted of Gods wrath for this contempt? The Lord pronounceth a fearefull threatning againſt this fearefull ſinne; The eye ppProu. 30, 17.Prov 30:17that mocketh his Father, and despiſeth the inſtruction of his Mother, let the Rauens of the valley picke it out, and the young Eagles eate it. In like manner, he is an vngodly and vnregenerate hearer, that controlleth and contemneth the Preacher of the word, who is a ſpirituall Father of the ſoule, and giueth vsus not this life, but a new life; not the firſt birth, but the ſecond birth; not the ſight of the body, but the light of the mind; which thinges are farre more excellent and precious then the other. There can be therefore no greater vnthankfulneſſe, then to contemne the Miniſters of Chriſt.

The ſecond reproofe.Secondly, it meeteth with the ſtarting holes and ſilly defences that many p. 398make for themſelues, who to excuſe their contempt of the Goſpell, and treading vnderunder foote the word of God, doe lay all the blame and fault vponupon the Miniſters. Aske the queſtion of the moſt proud Spirits and prophane perſons, whether they be enemies to the preaching of the Goſpell, and open contemners of the Goſpell, or not: they will deny it, and ſhew themſelues ready to abiure it; and yet none do more euidently contradict the truth then they. Theſe are ſly and ſecret enemies, who lightly eſteeme Gods ſacred and eternall word, vnderunder pretence of mens perſons. They profeſſe in word, to magnifie the word; but they regard not the Miniſters that bring it. They know well enough, that if they ſhould openly oppoſe themſelues againſt the Scriptures, and bid battell to God; all men would cry out againſt them; all men would hiſſe at them; all men would point them out with the finger; and nod their heads at them as they go in the ſtreets. But they goe more ſubtilly and circumſpectly to worke, they pretend the greateſt louelove to the truth that can be, all their quarrell is to the Miniſters that deliuer it. And thus they thinke to ſlide away in the darke, that they may not be eſpied: whereas their owne conſciences within them doe accuſe them, and their owne hearts eueryevery way, and eueryevery day condemne them, to be deepe diſſemblers, hollow hearted Hypocrites, and the moſt daungerous enemies that the Church of God hath. The ſame Apoſtle, that writing to the Theſſalonians, chargeth them qq1 Theſ. 5, 20, 12, 13.1 Thess 5:201 Thess 5:121 Thess 5:13Not to despiſe prophſying; exhorteth them alſo, and beſeecheth them in the ſame Chapter, That they acknowledge them which labour among them, and are ouer them in the Lord, and admoniſh them, that they hauehave them in ſingular louelove for their workes ſake. The ſame Apoſtle that honoureth the Scripture with the greateſt Titles of Dignity, rr2 Tim. 3, 16, 17. and 4, 2, 5.2 Tim 3:162 Tim 3:172 Tim 4:22 Tim 4:5and maketh it ſufficient to make The man of God abſolute, being made perfect to eueryevery good worke, writing vntounto Timothy: dooth alſo commaund him, to Preach in ſeaſon and out of ſeaſon; to doe the worke of an Euangeliſt, and to cauſe his Miniſtery to bee throughly liked off. It is a vaine excuſe, and worſe then the Figge-leaues that Adam ſewed together to hide his ſhame, to ſeem to approue and allow of the word, and yet to reiect ſuch as are appointed to ſpeake in the Church, and are ſet ouer vsus in the Lord.

He would be accounted a ſtarke foole, that being hungry, would diſlike and diſtaſt his meat, and ſo ſtarue his body through a wilfull famine, becauſe he cannot abide the Cooke that dreſſed it: or that would refuſe his drinke to quench his thirſt, becauſe he neither loueth nor liketh him that drawed it for him, and brought it vntounto him. Would not hee be condemned of extreame fooliſhneſſe and ſimplicity, that would not vouchſafe to receiue or looke vponupon, or heare to be read, a Letter ſent vntounto him from his Prince, and that for his good, becauſe hee careth not for the Meſſenger that offereth it vntounto his handes? Or, would not all men account him worthy to dye an hundred times, who hauing a pardon ſealed and ſent him from the King, for his offences, whereby he iuſtly deſerued to hauehave the ſentence of death pronounced againſt him, to be immediatly executed vponupon him, ſhould ſcorne the pardon, and the Princes mercy; becauſe hee fauoureth not the man that is imployed to bring it? Or, would not all men ſay he were worthy to be drowned, who beeing fallen into a ſwift ſtreame, ready to beare him away with the violence of the waues, would not lay hand and hold on that which is preferred vntounto him, becauſe he accounteth him his Enemy that deſireth to ſaue him? The like folly and madneſſe is in thoſe that refuſe the word, becauſe they hate the perſon of the Miniſter that breaketh the bread of eternall Life, that doth the meſſage that God hath put in his mouth, that publiſheth in Chriſts Name a pardon of ſinne to all people that will repent and beleeue the Goſpell; that would bring them to ſaluation of their Soules, that they might not periſh, but hauehave euerlaſting life.

p. 399The Prophet commendeth good King Hezekiah, who albeit hee were ſharpely reprooued, and threatned with a greeuous iudgement, hee did not breake out into raging ſpeeches, nor caſt into priſon, nor put to death the Prophet that denounced a great plague againſt him: but ſubmitted himſelfe to God, and reuerenced the word of the Prophet, ſaying; ſſEſay 39, 8.Isa 39:8The word of the Lord is good which thou haſt ſpoken. All men will be readie to confeſſe in generall, that the word of God is good, euen as God is good; but they cannot be brought to acknowledge the word in the mouth of the Miniſter to be good. This is the ſhift of thoſe that are wiſe to deceiue themſelues. If they bring vntounto vsus the Doctrine of ſaluation reuealed in the Scriptures, it is that word whereby we ſhall be iudged in the laſt day, and bee found guilty of horrible Treaſon againſt God.

Hence it is, that the Apoſtle ſaith, ttRo. 2, 12, 16.Rom 2:12Rom 2:16As many as hauehave ſinned in the Law, ſhal be iudged by the Law, at the day when God ſhall iudge the ſecrets of men by Ieſus Chriſt, according to my Goſpell. The Iewes and Gentiles oftentimes cried out againſt him, and accounted him vnworthy to liue, yet he ſheweth that at the laſt day they ſhould be iudged, not onelyonly according to the word, but according to his word; not onelyonly according to the Goſpell, but according to his Goſpell. When the Lord was determined to giuegive his owne people into the hand of their enemies, and to roote them out of that good Land which hee had giuen vntounto their Fathers, hee hydeth not from them the cauſe of his iudgements, but ſetteth their ſinnes in order before them, that uu2 Chr. 36, 162 Chr 36:16they mocked the Meſſengers of God, and deſpiſed his words, and miſuſed his Prophets, vntill the wrath of the Lord aroſe againſt his people, and till there was no remedy. Where we ſee, he ioyneth together the mocking of his Meſſengers, and the deſpiſing of his words. Theſe two, do neceſſarily follow one another; & where the one goeth before, and leadeth the way, the other will not come farre behinde. If this were well and thoroughly waighed of vsus, it would auaile vsus to great good, and further vsus in the worde of ſaluation, and rid vsus from manie ſtumbling blockes that lye in our way.

The third reproofe.Laſtly, it reproueth ſuch as refuſe to giuegive them ſufficient maintenance, and do barre them of that competent and conuenient portion that God hath allotted vntounto them in his worde. For, if ſuch as hauehave ſpent their ſtrength to bring vsus vntounto God, ought aboue all others to be regarded of vsus, and hauehave a worthy recompenſe of their labours; ſurely, they deſerue to be checked and controlled, that deale niggardly toward them, who hauehave kept back nothing from them, but reuealed vntounto them the whole Counſell of God. Wee ſee in this place, what the Apoſtle Paule challengeth at the hands of Philemon, whom he had won to the Faith; he accounteth him to owe vntounto him all that he had, ſo that if he ſhould giuegive vntounto him all the ſubſtance of his houſe; nay, his owne life, it were but due, it were but a debt that he owed vntounto him. He that hath ranſomed a priſoner out of the hands of the enemies, hath iuriſdiction and authority ouer him, and may worthily claime whatſoeuer he hath. He that hath ſaued the life of his enemy in battell, and made him captiue, is wholly at his diſpoſing that hath taken him. In like manner, ſuch as hauehave pulled vsus out of the fire of hell, out of the Iawes of death, and out of the ſlauery of Satan the Prince of this world, that ruleth in the hearts of the Children of diſobedience; may by a Diuine and humaine right reape, our temporall things, and require to be ſuſtained and maintained by vsus. Might not he be regiſtred for a moſt vnthankefull perſon to all poſterities that ſhall come heereafter, that would ſuffer him to want that hath fed him, that hath nouriſhed him, that hath preſerued his life? Who doth not cry out againſt Pharaoh and the Egyptians, xxExod 1, 8.Exod 1:8who forgat Ioſeph a great Benefactor to their whole Land, that prouided much Corne in the plentiful yeares, and ſaued the liues of many thouſands by his labour and induſtry? So likewiſe, what a ſhame is p. 400it, to ſuffer ſuch worthy Inſtruments of our good, to lack and ſuffer hunger? Vndoubtedly, they deſerue to be forſaken of God and all good men, that forſake thoſe that are their Fathers in Chriſt, and inſtructers in Chriſtianitie. Notwithſtanding, this blemiſh and reproach ſticketh neerer vntounto many men now liuing, then the skin vppon their backes, which brandeth and blotteth them, as with a coale of perpetuall infamy; who being brought to knowe themſelues, to ſee their owne ſinnes, to vnderſtand their ſecret offences, to make Conſcience of their wayes, to come to true repentance, and to begin to ſet their footing in the kingdome of heauen, by the bleſſing of God, vponupon the labours of his Miniſters, yet hauehave no conſideration of them, are not greiued nor aſhamed to ſee them want, and to liue in neceſsity, but hauehave forgotten all the comfort that they hauehave receiued, and ſhut vp the eyes of their compaſſion from them. So often as I conſider the former times of mens zeale and forwardneſſe, that being drawne to a louelove of the truth became Inſtruments to draw on others, and compare the ſame with the preſent eſtate of things, we may ſeeme to liue in a continuall Winter, and vnderunder a frozen Climate, wherein appeareth nothing all the yeare long, but Froſts and Ice, and cold, and Haile, and Snowes, couering the Mountaines and Valleyes, without any Spring or Summer, without any heate, or growing, or flouriſhing of any thing. For I remember, how many being touched with a terror in Conſcience, and feeling the burthen of their ſins more heauy then Lead, preſſing them downe to the nethermoſt Hell, could finde no comfort in their pleaſant Companions, in their delightfull paſtimes, and in ſweet Inſtruments of Muſicke, all theſe were tedious and bitter, and weariſom vntounto the fleſh: one word of comfort from the mouth of the Miniſter, was as Balſam vntounto them, to refreſh their faint and feeble ſpirits, by whom they were rayſed vp. But now, liuing in peace and proſperity, they are fallen aſleepe, they remember not the kindneſſe they hauehave receyued, and the conſolation that they hauehave taſted, and can both heare and ſee their miſery, and almoſt beggery, that were the greateſt meanes of their bringing them from the greateſt miſery and ſlauery that can be imagined. For, what greater bondage, then the bondage of ſinne, of Satan, and of Hell? It is a great reproach to ſee a Chriſtian Brother to begge his Bread, or to craue releefe of others: a faithfull Miniſter is a Chriſtian brother, and more then a Brother; yea, a Chriſtian Father, whoſe Children in the faith ought to giuegive him maintenance in the fleſh. It is truely ſaide by the Apoſtle, yyGal. 6, 6, 7.Gal 6:6Gal 6:7Let him that is taught in the word, make him that hath taught him, partaker of all his goods: Be not deceiued, God is not mocked: for whatſoeuer a man ſoweth, that ſhall hee alſo reape. To this purpoſe he ſpeaketh in another place, zz1 Tim. 5, 17 18. Deut. 25, 4. Math. 10, 10.1 Tim 5:17Deut 25:4Matt 10:10The elders that rule well, let them be had in double honour, especially they which labour in the word and Doctrine: for the Scripture ſaith, Thou ſhalt not muzzle the mouth of the Oxe that treadeth out the Corne: And, The Labourer is worthy of his wages. It is a great ſhame to the people of God, that ſuch as are conſcionable in their Callinges, and are as faithful Stewards diſtributing to them in the family ſuch ſtore as they hauehave prouided, ſhould complaine for want of maintenance, and a liberall penſion in temporall things. The Apoſtle Iames teacheth, aaIames 5, 4.Jas 5:4That the hyre of the Labourers which hauehave reaped their fields (which was of them kept back by fraud) cryeth, and the cries of them which hauehave reaped, are entred into the eares of the Lord of Hoaſts. The Miniſters of God are his Labourers, and labor for vsus, to gather vsus as good Corne into the Lords Barne: if then, wee detaine from them the Bread that they ſhould eat, and the fleece of the woll wherewith they ſhould be cloathed, and the fruits of the earth whereby they ſhold be maintained; This is a crying ſinne, and will neuer ceaſe, vntill it hauehave brought downe Gods iudgements vponupon our ſelues, and our ſubſtance.

Vſe 3.Thirdly, ſeeing the benefits brought vponupon vsus, both vponupon our bodies and p. 401ſoules, by the meanes of the Miniſtry, can neuer be worthily eſteemed, and ſufficiently expreſſed; it ſerueth to inſtruct vsus in the neceſſarie duties of our obedience, euen to teſtifie our louelove to the truth, by reuerencing and reſpecting them that are as the Lordes Meſſengers, to bring the trueth vntounto our doores. This the Apoſtle commendeth vntounto vsus in the Theſſalonians, bb1 Theſ. 2, 131 Thess 2:13For this cauſe alſo thanke we God, without ceaſing, that when ye perceiued the word of God, which ye heard of vsus, ye receiued it not as the word of men, but as it is indeed the word of God, which alſo worketh in you that beleeue. Where we ſee, that after the Theſſalonians had heard the Goſpell of Chriſt publiſhed vntounto them, ſo many of them as were ordained vntounto eternall life beleeued; and ſubmitted themſelues to be duided and reformed by it.

This dutie, hath ccFoure degrees of ſubmitting our ſelues to the Goſpell.manie branches. Firſt, it is required of vsus to heare the worde of God with patience. This is the firſt ſtep and degree that leadeth vntounto life, and it proceedeth from the meere grace and fauour of God, whenſoeuer it is wrought in our hearts. For, how many are there, that when they heare, ſtop their eares? That when they ſee, ſhut their eyes? That when they vnderſtand, doe harden their hearts? When Stephen made a defence for himſelfe, before the chiefe Prieſts that ſat in the Counſel, ddActs 7, 57.Acts 7:57They gaue a ſhout with a loud voyce, and ſtopped their eares, and ran violently vponupon him all at once, and caſt him out of the Citty, and ſtoned him with ſtones. When one Alexander a Iew beckned with the hand, prepared himſelfe to ſpeak, and would hauehave excuſed the Apoſtles, eeActs 19, 33Acts 19:33There aroſe a great ſhout almoſt for the ſpace of two houres, of all men crying, Great is Diana of the Epheſians. Likewiſe when Paule made a perticuler rehearſal of the manner of his conuerſion to the faith, before the Iewes, they heard him quietly and with ſilence, vntill he ſaid; He was ſent to the Gentiles; but then thorough impatience, ffActs 22, 23.Acts 22:23they cried out, they caſt off their cloathes, and threw duſt into the ayre, and lift vp their voices, ſaying; Away with ſuch a fellow from the earth, for it is not meet that he ſhould liue. We ſee by theſe examples, that it is a token of Gods goodneſſe, when he giueth vsus circumciſed eares to liſten and attend to the word preached vntounto vsus, with patience and perſeuerance vntounto the end, albeit we heare our ſins reproued, & our ſecret thoughts opened vntounto vsus. It is our dutie to ſhew our ſelues ſwift to heare, but ſlow to ſpeake, and ſlow to wrath. We muſt be ſlow to ſpeake againſt that which hath bin deliuered, and we muſt be ſlow to anger and indignation againſt thoſe that hauehave deliuered the truth vntounto vsus.

Secondly, it is required, that we receiue the word that we hauehave heard, & aſſent vntounto it as to the word of truth, and acknowledge it to bee good and true, euen that part of the word that containeth his iudgements, his threatnings, his curſſes, his punniſhments. This is to be craued of God, as being a ſpecial worke of grace in thoſe that belong to his kingdom. For many there are that heare, and hauehave their eares open to attend; theſe are not dull hearers that marke nothing, but ate ready to liſten and giuegive care; and yet they will not giuegive their aſſent to that which they hauehave heard. The Apoſtle teacheth, gg1 Cor. 2, 14.1 Cor 2:14That the naturall man perceiueth not the things of the spirit of God, for they are fooliſhneſſe vntounto him: neither can he know them, becauſe they are spiritually diſcerned. When Paule preached at Athens, in the hearing of the Stoikes and Epicures, touching the reſurrection from the dead, they ſaide, hhActs 17, 18Acts 17:18What will this Babler ſay? A great part of our ordinary hearers, may be placed in this rank, who are content to heare, and then ſit in iudgement vppon that which they hauehave heard, and neuer giuegive credit vntounto it, but meaſure the truth of God by their carnall conceits, and naturall reaſons.

Thirdly, it is farther required of vsus, to embrace the truth in our hearts, & carefully to apply it to our owne ſoules. It belongeth vntounto vsus, not onelyonly to heare it with the eare, and to aſſent to it with the mind but to lay it vp deeply rooted in vsus, and to make it our owne by a ſpeciall application. This is the p. 402right vſe of the word, this is peculiar to the elect, and this is a work of grace in our hearts. The Hyſtoricall faith giueth a generall conſent to the truth of God, but neuer goeth farther to apprehend it, as we ſee in Simon the Sorcerer, who is ſaid to hauehave beleeued, that is; in a generall maner to hauehave conſented to the Goſpell; and yet Peter telleth him, iiActs 8, 21.Acts 8:21That his heart was vpright, and that he remained in the gall of bitterneſſe. Let vsus not therefore approbriate the word of grace, that is able to build farther vntounto our owne ſelues; otherwiſe we ſhall hauehave no more comfort then the Reprobates hauehave, who come ſo farre, as to confeſſe the word to be true, and that God by his Sonne will ſaue the Veſſels of mercy.

Laſtly, it is required in this ſpeciall manner, to entertaine the worde, to wit; as the word of God. Many receiue the word and imbrace it willingly, readily, chearfully, and ioyfully; but not as the word of God. I wil not ſtand to ſpeake of the Church of Rome, which holdeth that the word written, hath not authority in it ſelfe, vnleſſe the Church approue it, and therefore albeit it embraceth the word of God, yet it embraceth it not as the word of God. For how many are there among our ſelues, that receiue not the word of God with that reuerence and obedience that they ought, as appeareth by the euil practiſes of their liues? Theſe men do not receiue the word of God, as the word of God, who if they did in truth & ſincerity acknowledge this truth to be of God, & to hauehave him for the author thereof, they would lead their liues in another maner then they do; they would be afraid to ruſh forward, & to run headlong as it were with violence into the breach & tranſgreſſion thereof. They would conſider, that God will not beare and endure the contempt of his word, but reuenge the diſhonor done to his name, with great plagues and moſt grieuous iudgments. Theſe are the duties that are to be performed of vsus, and the foure degrees that teſtifie our ſubmitting of our ſelues to the truth of the Goſpel, preached & deliuered vntounto vsus by the Miniſters of Chriſt.

Vſe 4Laſtly, ſeeing they, by whoſe miniſtry we are gained to God, and preſerued in the ſtate of ſaluation being gained, ought to be moſt deare to vsus, we owing vntounto them our owne ſelues. This muſt teach the Miniſters of God a neceſſary duty and leſſon, to be marked of them; to wit, to endeuor by their daily diligence, and continuall preaching of the Goſpel, to make the people indebted vntounto them. For how do the people come ſo much in their debt, but that they receiue heauenly Doctrine by their Miniſtry, as from the mouth of God? Such as hauehave need of admonition, muſt be exhorted; ſuch as are weak in the faith, muſt be ſtrengthned; ſuch as need comfort, ought to be comforted; ſuch as are ignorant, muſt be inſtructed; ſuch as are willing to be taught muſt be beſeeched and intreated; and eueryevery one muſt be handled according to his nature and condition, according to the rule of the Apoſtle, kk2 Tim. 2, 152 Tim 2:15Study to ſhew thy ſelfe approoued vntounto God, a Workeman that needeth not to bee aſhamed, diuiding the word of truth aright. All men are not to be handled after one maner, but one after one manner, and another after another. He were a badde and mad Phyſitian, that would vſe all his patients to one receit. Some hauehave groſſe humors in them, and ſtand in need to be purged; ſome, more ſtrongly; others more gently; according to their condition and Conſtitution. Others hauehave more need to hauehave nature reſtored, then purged, ſuch muſt hauehave Cordials and Reſtoratiues miniſtred vntounto them. So is it with ſuch as neede Phyſicke for the ſoule. The Miniſter muſt not be dumb and ſilent among his people, but ſpeake vntounto them, and inſtruct them as a good Father doeth his Childe, one after one manner, another after another manner, and euerie one by ſome meanes or other. This the Apoſtle ſetteth downe as a duty by his owne practiſe, ll1 Theſ. 2, 7, 8 Phillip. 2, 17. Acts 20, 24.1 Thess 2:71 Thess 2:8Acts 20:24Wee were gentle amongeſt you, euen as a Nurſſe cherriſheth her Children: Thus beeing affectioned towardes you, our good will was to hauehave dealt vntounto you, not the Goſpell of GOD onelyonly, but alſo our owne ſoules, becauſe p. 403ye were deare vntounto vsus. Where the Apoſtle teſtifieth his great louelove and liberality toward them, that he accounted not his owne life precious & deare vntounto himſelfe, but was content to offer it vp vppon the Sacrifice and ſeruice of their faith, that he might reioyce in the day of Chriſt. So then, it belongeth to vsus the Miniſters of the word, to preach the Goſpell with all patience, diligence, and long-ſuffering. Let vsus be inſtant, in ſeaſon, and out of ſeaſon: Let vsus be gentle ii2 Tim. 2, 24.2 Tim 2:24toward all men, apt to teach, ſuffering the euill, and instructing them that are contrary minded. Paul writing to the Romaines, and declaring vntounto them that he oftentimes purpoſed to come vntounto them, that hee might hauehave ſome fruit alſo among them, yeeldeth this as the reaſon, kkRo. 1, 14, 15Rom 1:14Rom 1:15I am Debter both to the Grecians, and to the Barbarians: both to the Wiſemen, and vntounto the vnwiſe; therefore ſo much as in me is, I am readie to preach the Goſpell to you alſo that are at Rome. So in another place he teſtifieth, that Albeit he was free, ll1 Cor. 9, 19.1 Cor 9:19yet he had made himſelfe a ſeruant vntounto all men, that he might win the moe. To the Iewes, he became as a Iew, that hee might win the Iewes; to them that are vnderunder the Law, as though he were vnderunder the Law, that he might winne them that are vnderunder the Law: to the weake, hee became as weake, that hee might win the weake: he was made all things to all men, that he might by all meanes ſaue ſome. Thus we ſee how the Miniſters ought to apply, and to imploy themſelues in labouring in the Lords harueſt, to gaine a people vntounto him, and to bring them into the ſheepfold of Chriſt. For how or which way ſhould the people be indebted vntounto vsus, if we neuer commit the Goſpell vntounto them? A Debter and a Creditor are Relatiues, and hauehave reference one to another. If we do not ſeeke to make our hearers pertakers of the treaſures of the Goſpell, nor labour to inrich them with the ſauing knowledge of the Doctrine of ſaluation, we cannot be deare vntounto them, they cannot bee indebted vntounto vsus. If we reape and receiue their temporall things, and eate and drinke, feede and cloath our ſelues by their labor, without labour in our places, we run continually into their debt, and they owe vsus nothing but ſhame and contempt to be powred vponupon vsus, according to our deſerts. It is a great comfort to the people, that make much of them that hauehave the ouerſight ouer them, ſubmitting thēſelues to them that muſt giuegive an account for their ſouls, conſidering that thereby they may gather confidence, and get aſſurance to themſelues, that they are true beleeuers, and hauehave embraced the Goſpell in ſincerity. So on the other ſide, it is a ſinguler point of ſound comfort to all the Miniſters of the word, that hauehave bin painful in the work of the Lord, they may claime as their owne right and proper poſſeſſion of their people, to bee maintained and honoured with double honor of them, and nothing indeed can be ſufficient or anſwerable in proportion to their paines. But what reaſon can be alledged, that the people ſhould be burthened, & not inſtructed? Charged with Tiths, and not helped with teaching? Pay their duties, and receiue no Doctrine. Hence it is that the Apoſtle ſaith, mm1 Cor. 4, 1, 21 Cor 4:11 Cor 4:2Let a man ſo think of vsus, as of the Ministers of Christ, and diſpoſers of the ſecrets of God; and as for the rest, it is required of the diſpoſers, that eueryevery man bee found faithfull. Whereby wee ſee, the good account and eſtimation that the Miniſter receiueth of his people, ought to mooue him to faithfulneſſe and painefulneſſe in his Office; ſo that we muſt conclude, that ſuch as will be reputed for the Miniſters of Chriſt, ſhould ſhew themſelues to be ſo indeede, by their care of the flock committed vntounto them.