Commentary Upon Philemon, Exposition · Verses 20-21

Commentary Upon Philemon · Exposition · Verses 20-21

p. 40320 Yea, Brother, let mee obtaine this pleaſure of thee in the Lorde, comfort my bowels in the Lord.

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

p. 404The order of the words.Hitherto we hauehave ſeene the Reaſons that Paule hath propounded to vrge Philemon to receiue and entertaine his ſeruant: In theſe words, wee ſee the matter concluded and repeated againe, howbeit not ydely or vnprofitably, but with gaine and an holy aduantage: for in the cloſing vp of the whole, he reaſoneth farther, & inferreth a new argument to perſwade Philemon, drawn from the benefit and comfort hee ſhould receiue by it. This reaſon is taken from the effects, and may be thus concluded:

If heereby I ſhall obtaine fruite of thee in the Lorde, and if thou doeſt refreſh my bowels in the Lord,

Then thou ſhouldest receiue him to thee againe.

But I ſhall heereby obtaine fruite, and hauehave my bowels refreſhed,

Therefore receiue him to thee againe.

Or we may frame the Reaſon on this manner:

That which may greatly reioyce me, and both pleaſe and pleaſure mee, I am aſſured thou wilt willingly do:

But the forgiuing of Oneſimus will do ſo,

Therefore I am aſſured thou wilt willingly do it.

This is contained in the 20. verſe. In the next verſe, we hauehave the preuenting of another Obiection which might be made, not againſt ſome part, but againſt the whole Epiſtle, and the Apoſtles manner of handling thereof. The Obiection is wanting, but may eaſily be gathered, and may be thus ſupplied out of the Anſwere which is expreſſed: Why are you ſo earneſt and vehement in this matter? HaueHave you ſo great diſtruſt, and ſo little confidence in me, that you vſe ſo many words, and deale ſo earneſtly with me? Do you think I hauehave ſo little Charitie in my ſelfe, and ſo ſmall reſpect to you, and ſo hard an hart toward him, that no perſwaſion can mollify me, no reaſon ouercome me, no friends turne me? The anſwere to this followeth: I hauehave written vntounto thee, not becauſe I doubt of thy fauour, but becauſe I truſt in thy obedience: not becauſe I feare thou wilt deny mee, but becauſe I know thou wilt pleaſure me. This perſwaſion he amplifieth by a compariſon drawn from the greater to the leſſe, as if he ſhould ſay: Nay I am well aſſured, that for my ſake thou wilt graunt a greater matter then I craue at thy hands. The Reaſon may be thus contriued:

If thou be readie to yeelde more then this, then I know aſſuredly thou wilt do this:

But thou art ready to yeeld more then this,

Therefore I know aſſuredly thou wilt do this.

The meaning of the words.Thus much is to be marked of vsus touching the method, wherein we hauehave the concluſion of the chiefe matter, howbeit adorned with much efficacy of words, and ſtrengthned with great force of reaſons. Now let vsus conſider the meaning of ſuch thinges as require interptetation. [Yea, Brother] This firſt word, is a note of exclamation, or an Aduerbe of asking, or wiſhing, or beſeeching, or hoping well; as if hee ſhould ſay: Oh my Brother, I hope that this my interceſſion for him ſhall not be in vaine, but carry ſufficient waight and authority to worke in thee moderation in relenting, and compaſſion in pardoning of him. This word of affirmation is put to garniſh the ſentence, & to make the exhortation more powerfull and patheticall. When hee ſaith, Let me obtaine this fauour, or fruite; benefit or pleaſure; he vſeth the Optatiue mood, & alludeth to the name of Oneſimus in the word [Onaimen] which fitly ſerueth his purpoſe. Touching theſe wordes [Comfort my Bowels.] The meaning is, receiue him, and remit his offences, and in ſo doing, thou ſhalt cheere and reuiue my hart: for the receiuing of him, is the releeuing and refreſhing of my outward parts, and of my inward affections; ſo that nothing ſhall be more pleaſing vntounto me. He addeth [in the Lord,] thereby ſignifying, that the duty required of him is ſuch, that it pleaſeth God, and ſetteth forth his glorie, and may Religiouſly be performed; nay ſuch, as coulde not with a ſafe Conſcience be omitted or denied. So then, hee vnderſtandeth heereby, that hee ſhould doe him a great pleaſure, and withall pleaſe God and obey him. That then which he doth requeſt, is commended by two fruites; it ſhall benefite man, and it ſhall be acceptable to God. In the 21. Verſe he ſaith, [Trusting in thine Obedience,] which is word for word (in thy hearkning vntounto me) expreſſing wherein Obedience conſiſteth; Namely, in hearkning to that which is commanded, euen to hearken with a purpoſe to doe it.

To this purpoſe Samuell ioyneth Harkning & Obeying together, aa1 Sam. 15, 221 Sam 15:22Hath the Lord as great pleaſure in Burnt-offerings and Sacrifices, as when the voyce of the Lord is obeyed? Behold, to Obey is better then Sacrifice, and to Harken is better then the fat of Rammes. So then, the vſe of this worde [of Obedience,] is not without great force, for thereby he inſinuateth, that Philemon coulde neuer eſcape the note of diſobedience, if he did not yeild to the Apoſtle of Chriſt, making ſo honeſt, ſo equall, ſo iuſt a requeſt. Laſtly, when he ſaith, [Thou wilt do no more then I ſay,] the wordes are in the Originall, [Aboue that I ſpeake,] that is; thou wilt grant more then I aske or demaund at thy hands; teſtifying heereby, the free hearts of true Chriſtians, that being prouoked to neceſſarie & holy duties, they will oftentimes exceed that whereunto they are deſired. This being the right order, and true interpretation of theſe wordes, in theſe two verſes, they are thus much in effect; Oh my Brother, if thou regardeſt any good to mee, or deſireſt to pleaſure me in that which I deſire or delight in, let me obtain this benefit & good turn at thy hands, which wil alſo be accepted of God, being a work of mercy allowed & commended in his word; refreſh I beſeech thee my bowels, and comfort me in my ſon Oneſimus, for what thou doſt to him heerin, ſhalbe as done to me. If thou ask me, why I vſe ſo many words, and whither I do diſtruſt of thy dealing? I anſweare, that I write nothing at all doubting, but altogether truſting thou wilt graunt my requeſt; yea, aſſuring my ſelfe, thou wilt ſhew thy ſelfe willing to grant more then I hauehave requeſted, euen to ſet him free if I ſhould require it.

Generall Obſeruations out of theſe two Verſes.Theſe wordes are ſhort, but the Obſeruations that ariſe from hence, might bee many: ſome I will onelyonly point out, and afterward handle others perticularly. Firſt of all, marke the forcible farewell that the Apoſtle taketh. The Concluſions and Perorations that Orators vſe, are woont to hauehave the ſharpeſt edge, but they are woont for the moſt part to bee long and tedious, and full of wordes; but the Apoſtle in this place vſeth the greateſt breuitie, with the greateſt vehemency: Wherein hee repeateth againe the ſame manner of ſpeech, [Of refreſhing his bowels,] which we had before in the twelfe Verſe. [Thou therefore receiue him that is mine owne Bowelles.] Likewiſe, as hee ſaith, [Let mee obtaine this pleaſure in the Lorde,] ſo hee doubleth it, [Comfort my bowelles in the Lorde.] This teacheth, that p. 406repetitions of the ſame Doctrine, are good and profitable to the Church, according to the practiſe of Paul, bbPhil. 3, 1.Phil 3:1It greeueth me not to write the ſame things to you, and for you it is a ſure thing. Let it not therefore greeue vsus, or offend vsus, to heare the ſame Exhortations, Reprehenſions, and Threatnings, but rather learne to lay better hold of them at the laſt, then we hauehave done at the firſt.

Secondly, by theſe phraſes of obtaining a pleaſure, and refreſhing his bowels, we may learne, what ioy and comfort the godly do feele & receiue in themſelues by the raiſing and reſtoring of a ſinner. It is as if wee wanted an hand, an eye, a foote, or an arme, and had it giuen vntounto vsus: woulde not this reioyce vsus, and reuiue vsus greatly? So is it with the faithfull, when they beholde a fellow member with them in Chriſts bodie reſtored and coupled with the head, from whence it receiueth a gracious influence of all ſpirituall bleſſings; it miniſtreth occaſion of the greateſt ioy that can be vntounto thē. Thus it ought to be with vsus, when we ſee any conuerted to the faith, we ought to hauehave a fellow-feeling of the goodneſſe of God beſtowed vponupon them, ccLuke 15, 10.Luke 15:10inaſmuch as the Angels themſelues reioyce when one ſinner is conuerted.

Thirdly, marke what words of beſeeching & entreating he vſeth, of praying and deſiring him to grant his requeſt, albeit by his Apoſtolicall authority he might command him. Whereby we learn, that the godly and faithfull are more moued with mildneſſe & gentleneſſe, and with louing and friendly exhortations, then by ſeuere threatnings denounced againſt them. They are indued with Gods ſpirit, which is a Maiſter to teach them, & worketh in them the wil and the deed. Of vnwilling, they are made willing; of tough & rough hewen, they are made pliable and apt for the building; of ſtubborn, they are become obedient & ready to learn. They are as good ſchollers in the ſchool of Chriſt, who feare more the diſpleaſure of their Maiſter whom they louelove, and who loueth them, then the ſuffering of many ſtripes and ſtrokes giuen vntounto them. This is a true note to know the diſciples of Chriſt from al others. Euill men abſtaine from ſin for fear of the puniſhment, & for feeling of iudgment, ſo that if there were no threatnings denounced, no curſes annexed, no plagues and torments feared, they would grow worſe and worſe, & quickly fill vp the meaſure of their iniquity.

Fourthly, we may gather heereby, that pollitick order is not ouerthrown by the Doctrine of the Goſpell, neither is the right and authoritie of Mayſters ouer their ſeruants abrogated by the faith of Chriſt. For Philemon was not an Infidell or vnbeleeuer, ddVerſe 1.but a fellow-helper with Paul; yet rule ouer his ſeruants is not denied him, nor taken from him, but hee is onelyonly bidden to receiue him curteouſly, and to pardon him mercifully; yea Paule (as we ſee) doth humbly beſeech him, that hee may obtaine and retaine his former place, and doth not ſtraitly command him to diſcharge him of his ſeruice. This iuriſdiction ſtandeth by good warrant of the Lawes of God and Men: but of this wee hauehave ſpoken more at large before, in the 12. Verſe of this Epiſtle.

Fiftly, we ſee the Title againe repeated, that he giueth to Philemon, when he calleth him by the name of his Brother. Thus he called him before verſe 7. and ſo he eſteemed of Oneſimus, verſe 16. VVhereby wee ſee, that all men made members of Chriſt, and engrafted into his body, are become as faith. Brethren one to another. Thus doth the Apoſtle call this Oneſimus eeCol. 4, 9.Col 4:9A faithfull & a beloued Brother, who is as one of them that were chiefe in the church. The conſideration heereof, ought on the one ſide, to pull downe our proud Feathers, and make vsus equall with them of the lower ſort: and on the other ſide, to make vsus louelove one another not with diſſimulation, but with brotherly louelove; not in word onelyonly, but in truth; as members of one body, and as brethren of one father.

p. 407Sixtly, he continueth his humble ſupplication for Oneſimus, which ſheweth, that they are farre from true repentance, that doe excuſe, or defend, or deny their faults and offences; For hee that iiProu. 28, 13.Prov 28:13hideth his ſinnes ſhall not proſper, but he that confeſſeth and forſaketh them, ſhall finde MercieMercy. When Oneſimus did ſee ſo famous an Apoſtle of Chriſt, ſo carefully to intreate for his cauſe, he ought much more to be humbled with a feeling and remembrance of his former offences, thereby to mooue the minde of his Maiſter to gentleneſſe and moderation.

Laſtly, obſerue out of this place, that albeit we doubt not to obtaine that which we deſire, but are aſſured to inioy that which we ask, yet we muſt deal earneſtly and effectually, both in regatd of the matter it ſelfe (for in a waighty and neceſſary cauſe, we ought not to proceed ſlenderly) and in reſpect of the nature of men, who many times are dull to conceiue, and ſlow to graunt that which we craue. There is no man ſo quick of pace, but needeth to hauehave the ſpurres clapped to his ſides now and then. No man runneth ſo ſwift a pace, but ſometimes wanteth exhortations, conſolations, reprehenſions, admonitions, threatnings, and ſuch like encoragements. We hauehave not yet attained vntounto perfection, ſo long as we liue we muſt be Schollers in Chriſtes ſchoole, and as it were, proceed from ſtep to ſtep. Thus much breefly touching the generall Obſeruations: Now, let vsus come to the handling of the perticuler Doctrines.

[Yea, Brother, let me obtaine this fruite.] By this concluſion it may appear, that albeit Oneſimus had robbed his Maiſter, and run away with a great part of his ſubſtance, yet hee had ſpent all (as it often falleth out with ill-gotten goods) and then being beaten with his owne rod (as the kkLuke 15, 17.Luke 15:17prodigall ſonne) and brought to neceſsity, taſted of the ſweete fruite of the Miniſtery of the bleſſed Apoſtle. Hence it is, that he vrgeth ſo earneſtly, and preſſeth Philemon ſo exceedingly to remit the debt, & to forgiue the hurt he had receiued by his naughty ſeruant, as being no way able to ſatisfy him, nor by any means heereafter being likely to ſatisfy him. For if any ability had bin in him, to make ſatisfaction, there had bin no place for pardon and remiſsion, nor for Paules vndertaking of the debt. If we by fraud and ſtealth, by iniury and iniuſtice, poſſeſſe the goods of other men, we are commanded to make actuall and reall reſtitution. The word of God teacheth vsus directly, that ſuch as detain the goods of other men, llLeuit. 6, 1, 7. Math. 5, 23, 24 Numb. 5, 6, 7.Lev 6:1Lev 6:7Matt 5:23Matt 5:24Num 5:6Num 5:7are vnmeet for his worſhip, & vnfit for his ſeruice. Againe, ſuch as with-hold them from the right owners, mmEze. 18, 15, 33.Ezek 18:15Ezek 18:33ſhall die in their ſins, and not hauehave pardon before reſtitution, when God hath enabled them thereunto. But if we do keep backe from them their owne, nnAuguſt. epiſt. ad Maced.our repentance is not conſcionable, but counterfet. Heerby it appeareth, that Oneſimus was not able to pay vntounto his Maiſter ſuch things as he had taken away, for otherwiſe it had bin an vnreaſonable requeſt to hauehave a debt pardoned which might be reſtored. For that which any man doth vniuſtly detaine, is none of his, but that perſons from whom it is detained. So then, this being the poore ſeruants condition, that he had left nothing of all that which he had taken away (as commonly goods euilly gotten, are euilly ſpent) the Apoſtle craueth pardon. Doctrine 1. No mā ought to be eager & extreame, in exacting debts & dues from the poore and needyFrom hence we learne, that wee ought not to bee eager and extreame in vrging and exacting debtes from the poore and needie, but rather be readie to remit & releeue, or at leaſt to forbear what we may, and are inabled to do. Heerunto commeth the precept deliuered in the law of Moſes, ooDeut. 15, 2Deut 15:2EueryEvery creditor ſhal quit the louelove of his hand which he hath lent to his neighbor; he ſhal not ask it again of his neighbour, nor of his brother, for the yeare of the Lords freedom is proclaimed. Where he teacheth, y^t mercy ſhould be ſhewed to their brethren in neceſsity, that they ought not to be haſty in calling for the things that are due to thē, but rather to giuegive farther day & reſpit. So afterward, Verſe 7.If one p. 408of thy Brethren with thee be poore, within any of thy gates in the Land which the Lord thy God giueth thee: thou ſhalt not harden thine heart, nor ſhut thine hande from thy poore Brother. To theſe Commandements remembered vntounto vsus in the Law, let vsus ioyne the practiſe of Nehemiah, in the time of a Publicke want and out-cry of the people, when they complained that they were conſtrained to take vp Corne vponupon truſt, to morgage their Landes, their Houſes, and their Vineyards, thorough extreamity of the famine, to borrowe Money for the Kings Tribute, which muſt be payd, and to ſell their ſonnes and daughters for Slaues, ppNehem. 5, 9.Neh 5:9he ſayde; Ought ye not to walke in the feare of our God, for the reproach of the Heathen our enemies? For euen I, my Bretheren, and my Seruants doe lend them Money and Corne: I pray you, let vsus leaue off this burthen, Restore (I pray you) wnto them this day their Lands, their Ʋineyards, their Oliues, and their Houſes, and remit the hundereth part of the Siluer, of the Corne, of the Wine, and of the Oyle that yee exact of them. Then they ſayde; Wee will restore it, and will not require it of them, wee will doo as thou hast ſayde. Where wee ſee, the wonderfull care that this Gouernour of the people had, to hauehave the poore releeued, and to cauſe their caſe to be reſpected, and to moue the Rich to be beneficiall and bountifull vntounto them. So then, it is a cleare point, that no man ought to bee ouer-haſty in requiring ſuch Debts as are due vntounto him from poore men, and ſuch as are in great neede.

Reaſon 1.If any will yet make a doubt and queſtion of this Trueth, let him dilligently marke the Reaſons whereuppon it is grounded. Firſt, it is a common Prouerbe, That where nothing can bee had, the King looſeth his right. Wee muſt therefore conſider the extreame neceſſitie wherein ſome men are, and the poore eſtate into which they are brought. Compaſſion and LoueLove, are to bee extended towardes ſuch as craue fauour, and are willing, albeit not able to ſatisfie vsus, according to their deſire, and our demaund. This is the Reaſon which is pointed out vntounto vsus, in the parable propounded by our Sauiour, ann expreſſed by the Euangeliſt Saint Luke, in the 7. Chapter, and the 41. Verſe. A certaine Lender had two Debters; the one ought fiue hundered pence, and the other fifty; and when they had nothing to pay, hee forgaue them both. The like appeareth in another Parable mentioned in Mathew, Chapter 18, 24. When the Seruant was brought that ought to his Maister tenne thouſand Talents, becauſe he had nothing to pay, hee had compaſſion, and looſed him, and forgaue him that debt. Whereby wee ſee, that the cauſe why his Lord had compaſsion vponupon him, was his inability and neceſſity, he was not able to pay.

Reaſon 2.Secondly, it is a meanes to bring a bleſsing from God, that is the giuer, and from them to whom wee giuegive, and it is accepted for righteouſneſſe. If then, our dooing good to others, bringeth profit to our ſelues, it is our duty to ſhewe to them our Compaſſion, in eaſing and mittigating ſuch burthens as otherwiſe wee might lay vppon them. This is the reaſon that Moſes maketh, Deut. 24, 12, 13. If it bee a poore bodie, thou ſhalt not ſleepe with his pledge, but ſhalt restore him the pledge when the Sunne goeth downe, that hee may ſleepe in his Raiment, and bleſſe thee, and it ſhall bee righteouſneſſe vntounto thee before the Lord thy God. This Reaſon is not ſuperfluous, but verie effectuall, conſidering what Hand-faſtes and Hold-faſts wee are, and how euerie one ſeeketh to prouide for himſelfe. Wee thinke, the whole earth will fayle vsus; wee Dreame that whatſoeuer is lent, is loſt; wee feare that GOD will forget vsus, and forſake vsus. Hence it is, that Moſes doth encourage vsus to Liberalitie, by theſe two Arguments; Namely, that the poore ſhall pray for vsus, and GOD will heare them, and accept of vsus.

Reaſon 3.Thirdly, the example of God is to be ſet before vsus: he forgiueth his poore p. 409Debters that are not able to pay him. We are al deepely indebted to God, we are deſperate debters, wee owe vntounto him more then tenne thouſand Talents, and hauehave nothing to ſatisfie the leaſt mite of that hee may require and challenge of vsus. We are in an hard caſe, if God ſhould deale roughly and rigorouſly with vsus. But when we cannot reſtore, he doth remit; & when we are not ably to pay, he offereth pardon. This reaſon is vrged by Moſes, Deut. 24, 17, 18. Thou ſhalt not peruert the right of the ſtraunger, nor of the Fatherleſſe, nor take a Widdowes Rayment to pledge: but remember that thou wast a ſeruant in Egipt, and how the Lord thy God deliuered thee thence. In which words, he mooueth them to ſhew mercy, becauſe they had receiued merciemercy; they had receiued it of God, they muſt returne it backe againe vntounto their Brethren. Thus Chriſt himſelfe inſtructeth vsus by his owne mouth, uuLuke 6, 36.Luke 6:36Be ye mercifull, as your heauenly Father is mercifull. We muſt therefore be followers of the bountifulneſſe of God. So then, if we lay theſe thinges together, and conſider with our ſelues either the perſons of our brethren that are in neceſſitie, or our owne perſons, that receiue by it a Commoditie, or the perſon of God that pardoneth our iniquitie, wee may eaſilie gather the trueth of this Doctrine, that it is our dutie to ſhew mercy toward our poore debters that …e not able to make ſatisfaction to vsus, as they deſire, and wee require.

Vſe 1.Let vsus come to the Vſes. Firſt, this ſerueth to teach vsus, that men are not alwayes to looke to their owne benefit and profit, but likewiſe to the profite of others. Wee ſee by experience, that many are ſuch great Deuourers and Sea-gulphes, that they are neuer contented, but ſeeke to ſwallow vp all they can lay holde vppon: Theſe will remit nothing, releaſe nothing, mittigate nothing. It is a woorthy precept giuen by the Apoſtle, xxPhil. 2, 4.Phil 2:4Looke not euerie man on his owne things, but eueryevery man alſo on the things of other men. This is a fruite of true faith, yy1 Cor. 13, 5.1 Cor 13:5and a ſigne of true louelove, when we ſeeke to do good one to another. It is a bleſſed and comfortable thing vntounto our owne hearts, to be content to leaue our owne, to depart from our right, and to ſuffer loſſe and damage. We heard before, how Nehemiah remedied the oppreſsion of the people, whereby he found as great comfort to himſelfe, as he brought comfort to them, ſo that he prayed, zzNehem. 5, 19Neh 5:19Remember me, (O my God) in goodneſſe, according to all that I hauehave done to this people. If we feele the ſame affection in our ſelues, wee ſhall finde the benefite thereof in our heartes. On the other ſide, it ſhall fall out to be a matter of great griefe and griping to out Conſciences, to remember how hard-hearted and hand-faſted, wee hauehave beene, euen when the Calamity of the times and the neceſsitie of our Brethren hauehave cryed out vntounto vsus for merciemercy.

Wee may ſee a great number that lye in wait and ambuſhment, as skouts and eſpials, nay as Theeues and Robbers for their prey, who ſuck the blood of thetr poore Brethren out of their veines, and draw the Marrowe out of their bones. What perſons are to be releeued ſooner then the poore? And what times and ſeaſons are there to ſhew mercy, better then of Dearth and Famine? Yet then doe mercileſſe men (as Horſſe-Leaches) pull what they can from the poore, to enrich them-ſelues, albeit it bee with the ruine of others. They are glad of ſuch times, they are moſt welcome vntounto them, whereas (in verie deede) they ſhoulde then eſpecially open their bowelles and breaſts to ſhew Compaſsion to ſuch as are in neceſsity. Their mindes are onelyonly bent to enrich themſelues, they praiſe it as a faire and fat yeare for them-ſelues, albeit it bee a leane and lamentable yeare for all others. This is a moſt wretched deſire: this argueth a ſmall regard towardes the poore, which hauehave much adoe to maintaine them-ſelues, euen when they are helped and ſuccoured. Wee ſee how the prizes of all things encreaſe of Meat, of Drink, of Bread, of Houſes, of Lands, of Cattle, p. 410and other Commodities: but the earnings and wages of poore folkes doe not encreaſe, but rather decreaſe, ſo that ſuch as hauehave beene able to liue and to maintaine their families in reaſonable ſort, are now driuen to begge, and go behinde hande, and liue by Almes. If in the generall riſing of all other things, if in the raiſing, or rather racking of Rents, if in the inhancing of the prizes of ſuch wares as the rich men hauehave to vtter, the hyre alſo of the Day-labourer were augmented and encreaſed, it would be more eaſie for them to maintaine an hard and poore life, and by the ſweat of their labour to keepe their Wife and Children. But this ſeemeth to be corrupt and vnconſcionable dealing againſt the Lawe of God, againſt ciuill Equity, and common Humanity, and to threaten the decay of many mens eſtates, that all commodities ſhould alter to extraordinary prizes, and yet the poore hauehave only his ordinary allowance for the day, and bee made euen a common Drudge or Packhorſe, to beare the burthens of others vponupon his backe. The Law of louelove requireth, that the more we ſee any man diſtreſſed, ſo much the more wee ought to ſpare him, vntill he may recouer his eſtate. If we ſee him willing to paye vsus, and grieued in himſelfe that hee cannot pay vsus, and vſe all good meanes to his vtmoſt power to pay vsus, let vsus beare with him, and not ſhewe rigor toward him. If we ſhould ſee a poore Cripple halting, and ſcarſ… able to draw his legges after him, and another, inſtead of reaching him a ſtaffe to ſtay him, or his hand to helpe him, would cut his ſinnewes in ſunder, or ſmite his Hamſtrings, that he ſhould be able to go no further, would not all men condemne him of cruelty and inhumanity? In like manner, when wee behold our poore Brother in great neceſſity, hauing much ado to maintaine himſelfe, and ſuſtaine his life, if we thruſt him downe altogether, how dwelleth the louelove of God in vsus? Shal not his pouerty cry vntounto him for vengeance? Let vsus therefore beware of adding affliction to ſuch as are already in miſery, and know, that the ſparing of the poore, is an acceptable ſeruice & ſacrifice vntounto God, wherewith he is exceedingly well pleaſed.

Vſe 2.Secondly, this Doctrine ſerueth for reproofe. Firſt, againſt wretched Vſurers, and extreame Creditors, that will neither ſpare nor forbeare their poore Debters any time, albeit their neceſſitie be neuer ſo great, albeit their loſſe be neuer ſo ineuitable, albeit their deſire bee neuer ſo earneſt to make them ſatisfaction, yet they will extort and exact the vtmoſt farthing, to the vtter ruine of them, and of all that belong vntounto them. To theſe men the Apoſtle Iames ſaith, aaIames 2, 13.Jas 2:13There ſhall be condemnation mercileſſe, to him that ſheweth not mercy, and mercy reioyceth againſt condemnation. For in the laſt day, when they ſhal ſtand at the iudgement ſeat of Chriſt, they ſhal find him as rigorous to them, as they ſhew themſelues hard-hearted toward others. The rich man in the Goſpell, that ſuffered Lazarus to lye at his gate, without releefe and compaſſion, bbLuke 16, 24.Luke 16:24would hauehave giuen an whole world (if hee had had it) for one droppe of water to coole his tongue that was tormented in that flame: but when he moſt of all wanted comfort, it was denied vntounto him. The ſeruant in the Parable, that would not refraine his anger, nor forbeare his fellowe that fell downe at his feet, and craued reſpite, but went and caſt him into priſon, till he ſhould pay the debt, hath the ſame meaſure meaſured vntounto him again, ccMat. 18, 32, 33, 34.Matt 18:32Matt 18:33Matt 18:34for his Lord did call him vntounto him, and ſaide vntounto him; O euil Seruant, I forgaue thee all that debt, becauſe thou prayedſt me, oughteſt not thou alſo to hauehave had pitty on thy fellow-ſeruant, as I had pitty on thee? So his Lord was wroth, and deliuered him to the Tormenters, till he ſhould pay all that was due to him. It is laide to the charge of the Iewes, that notwithſtanding their outward profeſſion and ſhew of Religion, they were indeede irreligious and voide of true piety, in that they refuſed to ſhew mercy toward the poore. For the Prophet Eſay, Chapt. 58, 3. or rather the Lord by the Prophet, ſaith; They will draw neere vntounto God, ſaying; Wherefore hauehave wee Faſted, and thou ſeest it not? Wee p. 411hauehave puniſhed our ſelues, and thou regardeſt it not? Behold, in the day of your faſt you will ſeeke your will, and require all your debts.

Where the Prophet reproueth the hypocriſie of this people that gloried in the obſeruation of the Ceremonies, and yet they ſhewed no pitty to their Neighbours, but delighted rather to fleeſe and flawe them to the vttermoſt. Is is wiſely ſaid of Salomon. Prou. 22. eeProu. 22, 16.Prov 22:16He that oppreſſeth the poore to increaſe himſelfe, and giueth vntounto the Rich, ſhall ſurely come to pouerty. Seeing therefore we ought not to pull out the throats, or grinde the faces, or grieue the hearts of the poore that are not able to pay vsus, but to ſhew all mildeneſſe and moderation toward them; it condemneth their practiſe that are hot and haſty in purſuing their right, and in perſecuting ſuch as beare honeſt minds to pay eueryevery man his owne.

Hence it is, that the Prophet pronounceth him happy and bleſſed, that conſidereth wiſely, and thinketh charitably of ſuch as are in pouerty and diſtreſſe; abilite, they want power to help them, albeit to releeue them, means to direct them, and counſel to comfort them; ffPſa. 41, 1, 2, 3Ps 41:1Ps 41:2Ps 41:3Bleſſed is he that iudgeth wiſely of the poore, the Lord ſhall deliuer him in the time of trouble: the Lord will keepe him and preſerue him aliue, he ſhall be bleſſed vponupon the Earth, &c. the Lord will ſtrengthen him vponupon the Bed of ſorrow, thou hast turned all his Bed in his ſickneſſe. Secondly, this Doctrine is againſt thoſe, that count themſelues cleere and beyond all all reproofe, if they keepe the Letter of the Poſitiue Law, being notwithſtanding therein cruell, vniuſt, and vnmercifull. Extreame Law, is extreame wrong, and great cruelty: for euen the lawes themſelues require to be mitigated with equity, and tempered with reaſon; and ſeaſoned with conſcience. It is not enough for vsus to ſay; I doe but Iuſtice; I doe him no wrong; I ſeeke but mine owne. This cannot excuſe our extreame courſes, nor make our wicked wordes and workes warrantable. The times and occaſions may be ſuch, as may make the ſeeking of our owne to be theft; yea, Murther; when it taketh away the Bread of the poore which is their liuing.

We ſee, how the Prophet maketh it vnlawfull for all perſons at all times, to require all their debts of all ſorts of men. We ſee, that the Seruant in the Goſpell is puniſhed for requiring al his owne: he caſt his Fellow-ſeruant into Priſon by a warrant of Lawe, and a ſtrict courſe of Iuſtice; he exacted no more then was due vntounto him; he required not two hundred pence, when an hundred onelyonly would hauehave diſcharged the debt; yet himſelfe was therefore throwne into vtter darkneſſe, where ſhall be weeping and gnaſhing of teeth. For the times may be ſo hard, our Bretheren may be ſo poore, and we may be ſo wealthy, that we ought to be content to depart from our right, and to yeelde to the neceſſity of ſuch as are in want, and to ſay with the Prophet; gg2 King. 5, 262 Kgs 5:26Is this a time to take Money, and to receiue Garments, and Oliues, and Vineyards, and Sheepe, and Oxen, and Men-Seruants, and Maid-Seruants? The creditor could ſay thus much for himſelf, & lay this for his defence, that came to take away the Children of the poore Widdow to make them his Bond-men; He required but his owne. The Apoſtle condemning the contentions that were among the Corinthians in Law-matters, ſaith; hh1 Cor. 6, 7.1 Cor 6:7Why 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. Wherefore, when we ſee mens pouerty ſo extreame, that they hauehave neede to hauehave all forgiuen vntounto them, we muſt be content, not by conſtraint, but willingly to looſe ſometimes the principall. It is a ſilly ſhift to ſay, I do nothing but that which Law warranteth me: for we muſt alſo be able to ſay; I hauehave done nothing but that which a good conſcience hath warrented me; which equity hath warranted mee; which louelove hath warranted me; and (that which is more then all the reſt) I hauehave doone nothing, but that which the profeſſion of the Goſpell of Chriſt p. 412hath warranted me. If we can ſay this truely, we hauehave comfort in God, and peace in our owne hearts. This is it which the Apoſtle ſpeaketh touching himſelfe, and his owne practiſe; ii1 Cor. 9, 12.1 Cor 9:12Wee hauehave not vſed this power, but ſuffer all thinges, that we ſhould not hinder the Gospell of Christ. We muſt diligentlie conſider our calling, and labour to bring forth the fruits of the Goſpell, that the name of God be not euill ſpoken off.

Vſe 3Thirdly, albeit we ought not to be rough or raſh in exacting our owne, but to deale mercifully, and to beare patiently with the poore: yet this muſt not giuegive men liberty, to gather other mens goods into their hands, and then to defraud them as much as they can. There be ſome, that vnderunder a colour of Religion, will cozen and deceiue, creeping into mens boſomes, borrowing and getting from them what they can, with a corrupt minde and a guilefull conſcience, and ſpending it in idleneſſe, in ryotouſneſſe, in drunkenneſſe, & ſuch like leudneſſe. Theſe are they, that when they are demaunded to pay their due, will be ready to curſſe their Creditours, and to keepe from them their goods with a ſtrong hand, and then vpbraid them with couetouſneſſe, with miſerableneſſe, with extortion, with oppreſſion. Yea, ſome are ſo vnthankfull, ſo proud, and ſo wicked, that they receiue the fauours of men, and their friendſhip toward them, as matters of duty; inſomuch that ſome will ſay; what hauehave theſe Rich men done vntounto me, but they were bound to doe that and more alſo? And what is this in compariſon of that, which by the Commaundement of God they owe vntounto me? Thus, while theſe men aske releefe, they thinke they require nothing but their owne, and that others are much indebted and greatly beholden vntounto them, that they will take an almes at their handes. Others (who yet are more proud and prophane) do ſhamefully abuſe, not onelyonly the liberality of the rich, but the very word of God it ſelfe, framing it to ſerue their owne turne, and wreſting it to pleaſe their own humours, pretending that they kkLuke 6, 35.Luke 6:35Ought to lend, looking for nothing againe. Thus they bend their Scriptures which way they liſt, not knowing what they ſay, nor vnderſtanding the purpoſe of Chriſt. For firſt, to ſpeake properlie when wee looke for nothing againe; we doe not lend, but giuegive. When a Man lendeth, he may looke for his owne; whereas he that giueth, doth it freelie.

Againe, the purpoſe of our Sauiour is to be conſidered, who in that place moueth vsus to doe good one to another, with a ſingle eye, and with a ſimple heart; not to louelove, becauſe we would be loued; nor to do pleaſure, becauſe we would receiue the like; but to louelove euen our enemies, of whom we hauehave no kindneſſe againe. For in the wordes going before, he ſaith; llLuke 6, 32, 33, 34.Luke 6:32Luke 6:33Luke 6:34If yee louelove them which louelove you, what thanke ſhall ye hauehave? For euen the Sinners louelove thoſe that louelove them, &c. And if ye lend to them of whom ye hope to receiue, what thank ſhall ye hauehave? For euen the Sinners lend to Sinners, to receiue the like. Then afterward followeth the former ſentence which theſe men alledge; LoueLove yee your Enemies and doe good, and lend, looking for nothing againe; that is, for no ſuch pleaſure at their hands, doe not lend to them at one time, to the end that they may lend to you another time: for this were to reſpect more our owne commoditie, then their neceſſitie; and the louelove of our ſelues, more then the louelove we beare to our Brethren. It ſtandeth not with the rule of Charitie, to giuegive away part of our goods with this condition, that hee pleaſure vsus in the like with that which he hath. For theſe giuegive or lend nothing, but to thoſe of whom they hope to receiue the like; and therefore obey not the counſell of Chriſt, that would hauehave thoſe called and inuited to our Tables, which cannot bid vsus againe, nor giuegive vsus any recompence. So then, we muſt ſhew our ſelues willing to make the poor partakers of that we hauehave, although they be not able to doe the like for vsus. This is it which our Sauiour meaneth By lending, and looking for nothing againe: And thus much touching the naturall p. 413Interpretation of that place, which theſe men abuſe and peruert, as they doe alſo other Scriptures. But to leaue them, and to returne to the former matter; It is a pernicious kinde of Theft, in former daies ſcarſe heard off, or at the leaſt not ſo commonly practiſed, that men regard not how great ſums, or what value of other mens good they get into their handes. If a man bee holpen in his neede, and he forget it; if he doe not ackno…ledge it; if hee doe not pray to God to requite and recompence it, when himſelfe hath no meanes to doe it, hee abuſeth the liberalitie ſhewed toward him, and is no better then a Theefe. But to gather the wealth of others to our ſelues, and to borrow Money, or take vp Wares of credit, as farre as they can be truſted; of one, an hundred pound; of another, fiftie; of one more, and of another leſſe; neuer purpoſing to repay, but as ſoone as they hauehave laid held on it, to breake vp, is a more monſtrous kind of robbery then the former. For then a report is noyſed abroad that they are Banckrupt, and by and by an agreement muſt be ſought with their Creditors, to ſatisfie them forſooth with the third, with the ſixt, with the tenth part: they purpoſing afterward to liue vponupon their ſtolne goods and the labours of other men; whereby oftentimes it falleth out, that many godly and honeſt dealing men are vtterly vndone, and their poore Wiues and Children brought to great pouertie. It is made a propertie of the wicked by the Prophet, to make care to borrow, but to take no care to reſtore. Pſal. 73. mmPſal. 37, 21.Ps 37:21The wicked borroweth and payeth not againe, but the righteous is merciful and giueth. It teſtifies the wonderful care that was among the Seruants of God to make reſtitution, in that when the Iron where-with one was felling of a Tree fell into the Water, he cryed out and ſaid; nn2 King. 6, 5.2 Kgs 6:5Alaſſe Maiſter it was but borrowed.

Whereby it appeareth, he was more troubled for the lacke and loſſe of it, then if it had beene his owne. It is likewiſe to be conſidered of vsus, which the Apoſtle Paule teacheth. Rom. 13. ooRom. 13, 7, 8Rom 13:7Rom 13:8Owe nothing to any Man, but to louelove one another: for he that loueth another, hath fulfilled the Law. Wherefore it ſtandeth vsus vponupon, to reſtore the thinges we hauehave borrowed, and to pay thoſe to whom we are indebted; albeit, it be with the ſale of the neceſſary thinges we hauehave. The Widdow of the Sonnes of the Prophets, at the commaundement of Eliſha, ſelleth the Oyle that God ſent her to pay her Creditor: as we ſee 2. King. 4. for the Prophet ſaid vntounto her; pp2 Kin. …, 4, 7.Goe and ſell the Oyle, and pay them that thou art in debt vntounto, and liue thou and thy Children vponupon the reſt. Where wee ſee, God would not hauehave the Creditour defrauded, but rather then the debt ſhould be vnpaide, the Lord himſelfe would pay it: and the Prophet did not giuegive her counſell to raile and rage againſt the Creditor; to call him a Miſer and couetous Cormorant, or to liue in exceſſe and aboundance, without care to ſatisfie that debt which might bee demaunded: but charged her firſt of all to pay the whole, and if any were left, ſhe and her Children ſhould feede vponupon the reſt. Obiection 1.But ſome man may ſay, what if we be not able? What if we hauehave nothing wherewith to pay? What are wee then to doe, or what courſe are we to take? Anſwere.I anſwere, God accepteth of a ready and qq2 Cor. 8, 12.2 Cor 8:12willing minde, where there is no farther ſtrength or better abilitie. Offer thy labour and ſeruice; ſhew thy repentance and remorſe of conſcience; teſtifie the truth of them by thy ſorrow and teares, and if euer God make thee able, thou muſt doe it actually.

Obiection 2.It may be further obiected, though a man bee able to reſtore, how if in doing it, he ſhall vtterly ſhame himſelfe and his profeſſion? Anſwere.If this of neceſſitie muſt follow, make choyſe of ſome faithfull Friende that may performe this duty for thee, and conceale thy Name. Secondly, it is better to ſeek the praiſe of God, then the praiſe of men. Thirdly, honour, and praiſe, and peace, are promiſed to all that be truely conuerted: and the reward of ſinne not repented off, is ſhame, and reproach, and contempt, both Temporall & p. 414Eternall; according to the Teſtimony of the Apoſtle, rrRo. 6, 21, 22.Rom 6:21Rom 6:22What fruit had ye then in thoſe things, whereof ye are now aſhamed? For the end of thoſe things is death: but now being freed from ſinne, and made Seruants vntounto God, ye hauehave your fruit in holineſſe, and the end euerlasting life. Obiection 3.But if it be farther asked, How if the parties be dead, or what if I know not the ſpeciall perſons whoſe goods I poſſeſſe? Anſwere.I anſwere, reſtore them to their Heires; if they hauehave none, or thou know none, yet keepe them not with thee, they will kindle a fire in thy Family, that ſhalt waſt all thy wealth and ſtore, till nothing be left. In this caſe make the poore their Heires, deale as Zacheus, Luke 19. Be mercifull toward them.

Obiection 4.Laſtly, the queſtion may be demaunded, whether the Sonne be bound to reſtore the goods, which the Father hath gotten by oppreſſion? Anſwere.I aunſwere breefly, whatſoeuer the Sonne knoweth to be euilly gotten, cannot be iuſtly kept from the lawfull and iuſt owners thereof. Ezek. 18, 14, 15. &c. Prou. 28, 8. If the Sonne follow the abhominations of his Father, and walke in them, or approoue of them, he maketh himſelfe guilty of the ſame offences alſo.

Vſe 4Laſtly, ſeeing it is our bounden dutie to forbeare, and ſometimes to forgiue ſuch as are poore and not able to pay: we may gather from hence, for the ſtrengthening and confirmation of our Faith, that much more will God with patience forbeare, and in mercy forgiue vsus our debts and treſpaſſes. He teacheth vsus to aske forgiueneſſe at his hands, ſſMath. 6, 14.Matt 6:14Being aſſured of it if we forgiue. He chargeth vsus to forgiue, Not onelyonly ſeauen times, ttMath. 18, 22.Matt 18:22but ſeauenty times ſeauen times. He inſtructeth vsus, That if uuLuke 17, 4.Luke 17:4our Brother ſinne againſt vsus ſeauenty times in a day, and ſeauentie times in a day turne againe to vsus, ſaying; It repenteth me, we muſt forgiue him. We hauehave not one drop of that infinite mercy that is in God, whoſe compaſſion is higher then the Heauens, and greater then the louelove of Parents toward their Children. He that commaundeth mercy to others, will not be vnmercifull himſelfe: and he that forbids crueltie to others, will remember to be mercifull himſelfe. It is the greateſt diſhonour done vntounto God that can be, to doubt of his fauour, and to call his louing kindneſſe into queſtion. We muſt build vponupon his promiſes as vponupon a ſtable and ſteadfaſt foundation that ſhall neuer be remooued. Heauen and earth ſhall paſſe away, xxMath. 5, 18.Matt 5:18But his word ſhall not paſſe away. We hauehave the word and Oath of God, yyHebr. 6, 18.Heb 6:18as two vnchangeable Witneſſes, ſo that it is vnpoſſible that he ſhould lie, or we be deceiued. We hauehave the Sacraments of God as two Authenticke Seales, to ratifie his promiſes, and to make them moſt ſure vntounto vsus. We hauehave the earneſt penny as a certaine pawne left vntounto vsus, zzRom. 8, 16.Rom 8:16And the ſpirit of adoption teſtifying with our Spirits, that we are the Sonnes of God. Wee hauehave the grace of Sanctification written in our hearts, whereby we are dead to ſinne, and crucified vntounto the world.

Wherefore, ſeeing we hauehave ſo many waies to warrant his gracious goodneſſe vntounto vsus; why doe we yet ſtand in doubt? and wherefore are our minds wauering in his mercies, aaIames 1, 6.Jas 1:6As a Waue of the Sea toſſed by the violence of the Windes? Let vsus enter into our owne hearts, and conſider our owne dealinges toward our Brethren. If we finde our ſelues ready to forgiue, and inclined to remit the iniuries done vntounto vsus, and willing to releaſe, or at leaſt to forbear the debts, that we may worthily challenge of many our poore and needy brethren: we may from this compaſsion toward them, gather an vndoubted perſwaſion (as a neceſſarie concluſion) to our ſelues, that his merciemercy ſhold be extended in great meaſure toward vsus, & that he will neuer forget his wonderful compaſsion, knowing that whomſoeuer he loueth, vndoubtedly he loueth vntounto the end. He is neuer wearie of well-doing, his gifts are without repentance. He is not as man, that he ſhould lye; nor as the Sonne of Man that he ſhould change, bbIames 1, 17.Jas 1:17With whom is no variableneſſe, nor ſhaddow of turning. p. 415We are variable and vnconſtant, but hee is alwaies the ſame, and will make good the words that are gone out of his owne mouth.

[Let mee obtaine this pleaſure in the Lorde, &c.] The Apoſtle in theſe wordes doth teſtifie, that theſe things which he requeſted of Philemon were in the Lord; that is, agreeable to the will of God. He doth not craue them to pleaſe himſelfe, or to pleaſure Oneſimus onelyonly, but he asketh them, becauſe he knoweth that the obtaining of the ſame will be acceptable to God. Here then he ſheweth what ought to be the end that we propound to our ſelues, in making ſuites and requeſts to others; we muſt conſider, not ſo much what may content vsus, as what God commaundeth and alloweth. Doctrine 2. Whatſoeuer we deſire, prouoke, and perſwade others to do, muſt be in the Lord.From hence we learne, that whatſoeuer we doe mooue, deſire, prouoke, and perſwade others to doe, muſt be in the Lord; that is, warrantable, and conſcionable, ſtanding with the will of God and a good conſcience. This is it which the Apoſtle handleth. Phil. 4. Whatſoeuer thinges are true, bbPhil. 4, 8, 18.Phil 4:8Phil 4:18whatſoeuer thinges are honeſt, whatſoeuer thinges are iuſt, whatſoeuer thinges are pure, whatſoeuer things are worthy louelove, whatſoeuer thinges are of good report; if there be any vertue, or if there be any praiſe, thinke on theſe thinges. And afterward in the ſame Chapter, commending them for a worke of mercy; he ſheweth, That it was an odour that ſmelleth ſweete, a Sacrifice acceptable and pleaſing to God. Likewiſe Eſter 4. 14. When Mordecai would perſwade Eſter ccEſter 4, 14.to aduenture her credit and life in the behalfe of the Church, which was ſold to the mercy of the Sword, and to the tyranny of the Enemies; hee ſheweth the equity and lawfulneſſe of it, though it were dangerous for her, and threatned death vntounto her; Who knoweth whether thou art come to the Kingdome for ſuch a time? As if he ſhould ſay; Thou oweſt this duty to God and ſeruice to his Church, being aduanced to the Kingdome for this end and purpoſe, and therefore it is well-pleaſing in his ſight. Thus doth Nehemiah exhort the Rich and the Rulers among the peoole, to reſtore the Landes, the Vine-yards, the Oliues, the Houſes, together, with the hundred part of the Siluer, and of the Corn, and of the Wine, and of the Oyle that they exacted of them; ſhewing, that in ſo doing, ddNehe. 5, 9, 11, 12.They ſhould walk in the feare of God, and redeeme themſelues from the reproach of the Heathen. Thus the Apoſtle perſwadeth the Theſſalonians to ſanctification, ee1 Theſ. 4, 3, 71 Thess 4:31 Thess 4:7Becauſe it is the will and pleaſure of God, who hath not called vsus to vncleanneſſe, but vntounto holineſſe. By all theſe conſents, as by moſt ſtrong Euidences and firme Witneſſes it appeareth, that we ought to hauehave the warrant of Gods word and approoued will, to allow whatſoeuer we require or prouoke others to doe.

Reaſon 1.This will be made very plaine and manifeſt by ſundry reaſons. Firſt of all, true louelove will require onelyonly ſuch thinges as are honeſt. Such as proceed further, and make their owne will the rule and line to ſquare out other mens actions with all, doe want true louelove, and are not indeede true Frrendes. The Apoſtle deſcribing the Fruites and effects of louelove, ſaith; ff1 Cor. 13, 6.1 Cor 13:6It reioyceth not in Iniquity, but reioyceth in the truth. It is a good & ſound note of a right friend, to requeſt ſuch thinges onelyonly as are iuſt and ſeemely. The very Heathen by the light of nature could ggCicer. de amicitia.ſee thus farre, and teach how farre we are bound to pleaſure and profit our friends.

Reaſon 2.Secondly, ſuch requeſts as are lawfull and lawdable, doe giuegive warrant in crauing, boldneſſe in asking, and comfort in obtaining. Such requeſts ſhall neuer make vsus aſhamed to mooue them, nor cauſe vsus to take the repulſe or denyall when we hauehave mooued them. We ſee this in the example of Mordecai, when he craued of Ester to make interceſſion for her people, ſhee looked more into her owne danger, then into the Churches deliuerance; and reſpected more her owne perſon, then their ſafetie: notwithſtanding, hee hhEſter 4, 13.knowing his requeſt to be honeſt and lawfull, would not giuegive ouer, but continued p. 416his ſuit; though hee were delayed, yet he was not daunted; though he were denyed, yet he was not diſcouraged; but went forward boldlie, vntill he receiued a gracious aunſwere. The like wee ſee in the Woman of Canaan, who came to Chriſt for her Daughter, that iiMath. 15, 22.Matt 15:22Was miſerably vexed with a Deuill; albeit, ſhe receiued a three-fold repulſe, or a three-fold delay; yet ſuch was her Faith, that ſhe would take no denyall, but did ſtride ouer all things that might ſeeme to hinder her, and neuer would ceaſe vntill ſhee had obtained her requeſt. Whereby we ſee, that her honeſt requeſt was granted, and ſhe went not away empty.

Reaſon 3.Thirdlie, ſuch motions receiue a bleſsing from God. If we craue and deſire nothing at the handes of others but that which is right, our perſwaſions ſhall be accepted of God, who hath the hearts of all men in his owne power, to change and alter as it pleaſeth him. When Ester asked of the King to hauehave kkEſter 7, 3.her life giuen her, at her petition, and her people at her requeſt; ſhee had it granted, and more alſo then ſhe asked. On the other ſide, vnlawfull and vngodly ſuits, do oftentimes turne to the confuſion of ſuch as obtaine them; albeit they may floriſh for a time, yet in the end they are ſnared with the words of their owne mouth. We ſee this in the example of Haman, who after he was exalted in honour next vntounto the King, he craued of the King very earneſtlie, llEſter 3, 9.That all the Iewes ſhould be ſlaine and put to death in one day: this he obtained, and preuailed in his ſuit, but he neuer liued to put it in execution, but was hanged on the tree which he had prouided and prepared for Mordecai. Wherfore, ſeeing it is a cheefe and principall rule in friendſhip, to requeſt and require onelyonly honeſt thinges; ſeeing ſuch requeſtes (though they bee great) giuegive comfort and aſſurance of obtaining, and ſeeing they receiue a bleſsing at the handes of God: it followeth, that whatſoeuer we prouoke or procure men to doe, muſt hauehave a faire warrant, and be agreeable to the will of God.

Vſe. 1.The vſes of this doctrine are not to be omitted. Firſt, we learne from hence other truths for the ſtrengthning of our Faith. So long as any of our Bretheren aske that which is good, & craue of vsus to giuegive our conſent to that which is lawfull, we ought to hauehave our eares and our hearts opened to hearken vntounto them. No requeſt among ten thouſand is more reaſonable, then when the word of exhortation is offered vntounto vsus, and we are moued to repent, and bring forth the fruits of amendment of life. So long as we follow our owne luſtes, and delight in the prophaneneſſe of our corrupt hearts, wee walke in darkeneſſe, and in the ſhaddow of death, and runne the way that leadeth to deſtruction. If then any come vntounto vsus, and perſwade vsus to turne vntounto God, and to forſake our former waies: who are better, or greater, or ſurer Friends vntounto vsus then theſe? For who can wiſh vsus greater good, or procure vsus greater benefit, then to ſeeke to ſaue our ſoules, and to make vsus inheritors of Gods Kingdome? Wee ought therefore to make much of them, and not ſend them away from vsus weeping. Theſe ſeeke not themſelues, but vsus; they ayme not at their owne profit, but ours; it is our duty one to another, to exhort one another, while it is called To day. Are they charged and commanded to hauehave mouths to ſpeak vntounto vsus, and ought not we to hauehave eares to hear them, and hearts to obey them? On the other ſide, it is neceſſary to deny whatſoeuer is vniuſt, and vnhoneſt, and vnreaſonable, whatſoeuer we are required, and by whomſoeuer we are importuned. For as it is a commendable vertue not to deny, mmProu. 3, 28Prov 3:28or delay a Chriſtian requeſt put vp vntounto vsus: ſo is it as praiſe-worthy, to refuſe to hearken and yeelde to any vnlawfull and wicked deſire. What though we be deare friendes, or great acquaintance, or neere Brethren? What though we hauehave a mutuall communion of good thinges among vsus? Should we therefore abuſe this coniunction that we hauehave one with another? It is accounted by the Heathen Philoſophers, nnHaec prima lex in amicitia ſanciatur, vt ne que rogemus res turpes, nec faciamus rogati, Cicer. de amicit.as the firſt Law to be obſerued in friendſhip, that we neither requeſt things ſhamefull and diſhoneſt, p. 417neyther doe them when we are requeſted. It is an abſurd thing to imagine, that they which refuſe to gratifie vsus in vngodly things, and to follow our corrupt minds, and to be ready at our pleaſure, to call light, darkeneſſe, and darkeneſſe, light; good euill, and euill good; ſhould be ſaide to part friendſhip, and to tranſgreſſe the limits of peace and concord. For it is a baſe and blinde excuſe, and a weake pretence, not to bee allowed; for a man, when he hath done euill, to confeſſe he did it for his friendes cauſe, or at his friendes requeſt. There is no man ſo cloſely tyed vntounto any, that for their ſakes he ſhould ſubmit himſelfe to that which is euill, and ſo make himſelfe partaker of their ſinnes. There is little difference betweene him that committeth euill, and another that yeeldeth to the committing of it. Let vsus therefore know, that God requireth of vsus this dutie, to take diligent heed that we giuegive no conſent to euill, nor incline our hearts to obey thoſe that would prouoke vsus vntounto it. They are Inſtruments of the Deuill, that would draw vsus to iniquitie, and pull vponupon our owne heads, the heauy wrath and diſpleaſure of God: ſo that we ought as much to abhorre them, and to fly from them, as if we heard the Deuill himſelfe ſpeake vntounto vsus, and therefore to ſay vntounto them; Come behinde mee Sathan, or auoyde Sathan, thou art an offence vntounto me.

We hauehave a worthy example of this in Ioſeph, when his Maiſters Wife caſt her eyes vponupon him and ſaide; Lye with me, he hearkned not vntounto her, but denied her requeſt, and refuſed to be in her company; Behold (ſaith hee) ooGen. 39, 8, 9Gen 39:8Gen 39:9my Maiſter knoweth not what he hath in the Houſe with me, and hath committed all he hath to mine hand: there is no Man greater in this Houſe then I: neither hath he kept any thing from mee, but onelyonly thee, becauſe thou art his Wife: how then can I doe this great wickedneſſe, and ſo ſinne againſt GOD. A Carnall Man, that is nothing elſe but a Lumpe of Nature, and a Maſſe of Fleſh, and an heape of corruption, would maruaile much at the great ſimplicitie of Ioſeph in this place, and thinke hee dealt like an vnwiſe man, who by obeying his Miſtreſſe, might hauehave gotten great honour, purchaſed much fauour, and rid himſelfe from much trouble, which afterward hee fell into; as well through the falſe accuſation and information of his Miſtreſſe, as alſo through the raſhneſſe and haſtineſſe of his Maiſter. Yea, Ioſeph himſelfe, if he had looked no farther then to the beholding of glory and proſperity, might hauehave reaſoned thus with himſelfe; What ſhall I doe in this caſe? I am in great trouble on eueryevery ſide. If I doe not conſent vntounto her, I ſhall be falſely accuſed, euilly intreated, hardly impriſoned, and cruelly handled; I ſhall liue in all woe and miſery all the daies of my life: were I not therefore better to hearken vntounto her voyce, and thereby auoyd all theſe troubles that hang ouer mine head: whereas on the other ſide, I am likely by her meanes, to come to honor and preferment, and to be in greater credit in my Maiſters Houſe? He doth not thus conſent with Fleſh and blood, neyther conſent to her filthy luſt; to the diſhour of God; to the iniury of his Maiſter; to the blot of his owne name; and the wounding of his owne conſcience: but ſtandeth at denyance and defiance with her, notwithſtanding her great flattery and daily importunity. Thus ought it to be with eueryevery one of vsus, though it be our Maiſter, our Gouernour, our Parents, our Friendes, we muſt not yeelde to them in euill; we muſt not graunt any wicked requeſtes that may bring vsus out of fauour with God, and procure his iuſt iudgements to come vponupon vsus. It were better for vsus to be out of fauour with Men, then out of fauour with God: and to fall into their hands, then to ſinne in the ſight of the Lord. It were better to endure a little reproach for a ſmall ſeaſon for well-doing, then to vndergoe the wrath of God for euer, for euill-doing.

The Mother of Zebedeus Children came with her Sonnes to Chriſt, worſhipping him, and deſiring a certaine thing of him; to wit, that her two p. 418Sonnes might ſit; the one at his right hand, and the other at his left hand in his Kingdome: he denyed them, and ſayd; ppMath. 20, 22Matt 20:22Ye know not what ye aske: are ye able to drinke of the Cuppe that I ſhall drinke off, and be baptized with the Baptiſme that I ſhall be baptized with all? The like we ſee in Peter and Iohn, when they were commaunded in no wiſe to ſpeake or teach in the Name of Ieſus, qqActes 4, 19.Acts 4:19they aunſwered vntounto them; Whether it be right in the ſight of GOD to obey you rather then God, iudge you? This is duely to be conſidered, and carefullie to be practiſed of vsus. Let vsus not bee carryed away with the entiſements and ſuggeſtions of others, knowing that if we follow their direction and counſell in euill, we ſhall incurre the ſame punniſhment with them.

Vſe. 2.Secondly, this ſerueth to reprooue and condemne their follie, that in making ſuites and requeſtes, neuer conſider what they ought to aske, and what another may graunt vntounto them; but reſpect their owne luſtes; anger, mallice, reuenge, honour, and aduantage. What did the Wife of Potipher reſpect in her raging and burning luſt? Did ſhe reſpect the Couenant of GOD, or the credit of her Husband, or her owne honour or honeſtie? No, vncleaneneſſe had poſſeſſed her heart; Luſt carryed her eye; Impudencie ruled her tongue; and all partes of Soule and Bodie were out of order. The Mother of Salomon requeſted (as ſhe thought) rr1 Kin. 22, 18, 22.1 Kgs 22:181 Kgs 22:22a ſmall requeſt of him, that Abiſhag the Shunamite, might bee giuen to Adonijah his Brother to Wife: and the King promiſed not to ſay her nay: but when he heard it, he reuoked his promiſe, denyed his Mother, and executed Adonijah, as one that aſpired to the Kingdome. Wherefore, ſhee was not well aduiſed what ſhee aſked.

The like we might ſay of Herodias & her daughter. For when Herods Birthday was come and kept, the dancing Minion pleaſed the eyes of a light & laſciuious King, ſo that he promiſed with an Oath, ſſMat. 14, 7, 8.Matt 14:7Matt 14:8That he would giuegive her whatſoeuer ſhe ſhould aske: and ſhe being before instructed of her Mother, ſaide; GiueGive me heere Iohn Baptistes head in a Platter. The marke that theſe laſciuious Women ſought after in this requeſt, was the murthering and making away of Iohn, which alſo followed the giuing of this counſell, and the asking of this requeſt. It is an euill thing, to make any euill motion; yea, albeit no euill follow after it, and albeit no conſent be giuen vntounto it. It was euill in Sathan the Tempter, to tempt our Sauiour in the Wildernſſe; ttIohn 4, 46.John 4:46albeit hee found nothing in him, and could faſten no infidelitie, no preſumption, no ſinne vponupon him. So is it in his Inſtruments, although they cannot preuaile to ſeduce any vntounto ſinne, and draw them to offend God; yet they hauehave wicked hearts and intents, in laying ſnares and baites to intrap others. Wee ſee this in Ioſephes vnchaſt Miſtreſſe, albeit ſhee could not draw away his heart from the feare of God, nor weaken the Faith hee had in him, yet her ſinne was not the leſſe, nor her purpoſe any whit the better. We ſee this likewiſe in the ſuit that Haman propounded and obtained; uuEſter 3, 9.If it pleaſe the King, let it be written that the Iewes may be destroyed. Now albeit the Church was deliuered, yet his mallice was inſatiable, and in the ende turned to his owne deſtruction. This ought to terrifie all graceleſſe Suppliants, that make no choyce or conſcience what they demaund: for when they are not carefull to deſire ſuch thinges as are warrantable and conſonant to the will and heauenly pleaſure of God, their owne requeſtes doe many times in the iuſt iudgement of God, turne to their owne confuſion. Wherefore it ſtandeth all men vponupon, to looke with a ſingle eye into the cauſe which they mind, before they ſeeke it, and ſue for it; that it be iuſt, reaſonable, conſcionable and honeſt: againſt ſuch, as neuer hauehave in themſelues ſuch conſideration, but ſo they may ſpeede in their purpoſe, they regard not what they deſire. This is a point worthy to be marked of all, eſpecially of thoſe that depend vponupon p. 419others to be aduanced and preferred. It is a greeuous ſinne to abuſe the fauour and authority of others, to bring their bad and leud purpoſes to paſſe. It is the manner of many men that are in credit with great perſons, to be bold to ſollicite any of them without difference or due regard of equitie; not conſidering the lawfulneſſe or vnlawfulneſſe of the thing; the making or marring of others; the doing of good vntounto them, or the vtter vndoing of them. Hence it is, that Iohn Baptist exhorteth the Souldiers that came vntounto him to be inſtructed; xxLuke 3, 14.Luke 3:14Doe violence to no Man, neyther accuſe any falſelie, and be content with your wages. We muſt therefore take heed what we aske, & into what inconueniences we draw and driue others into. Our requeſts muſt be ſeaſoned with the feare of God.

Vſe. 3.Laſtly, we learne, that no man hath an abſolute power and authority ouer others, but limited and reſtrained within certain bounds. Paul had the higheſt office of Apoſtleſhip committed vntounto him, yet he could not require and commaund what we liſt, he could goe no further then the will of the Lord, which is declared and doubled in this place. Albeit God hauehave lifted vp our heads aboue others, and made vsus Rulers to commaund, yet we cannot command what we liſt. The Maiſter muſt remember, yyEph. 6, 9.Eph 6:9That he alſo hath a Maiſter in heauen. The Father muſt conſider that he alſo hath a Father which is in Heauen. Such as are inferiours, are not bound to yeelde an abſolute obedience in all thinges, but they are tyed to obey their Superiors, ſo farre as they do not diſobey the Superior power, which is aboue all power in Heauen and earth. Whatſoeuer they are commaunded to do, can bind the conſcience no farther then ſtandeth with the pleaſure of God. It is not enough for them to ſay; I was moued to it by others; I was commanded to do it; it lay not in my power to preuent it or reſiſt it; I am vnderunder the iuriſdiction of others, and am tyed to obey. This will not goe for currant payment, but beareth a counterfeit ſtampe; it is like the Figge-leaues of Adam where-with he couered himſelfe, which ſerued his turne well enough, vntill God came to examine him, and to enter into iudgement with him. So theſe weake excuſes, ſeeme wiſe reaſons to iuſtifie our wicked obedience, vntill they come to be ſearched and ſifted by the light of Gods word. For this cauſe the Apoſtle teaching ſubiection to Parents, ſaith; zzEphe. 6. 1.Eph 6:1Children, obey your Parents in the Lord, for this is right. Whereby we learne, how to vnderſtand that precept which ſeemeth to exact a generall or vniuerſall obedience, Coloſſ. 3. Children, obey your Parents in all thinges; namely, that it muſt be in good and lawfull things.

In like manner, as the obedience of Inferiours is inſtinted and reſtrained, not left at randome and at libertie; ſo the iuriſdiction of ſuch as are in Superiour places, is not ſo great, as to tyrannize ouer mens conſciences, to require what they pleaſe, and to commaund what ſeemeth good in their own eies; but it muſt know the bounds that God hath appointed, and not exceede the ſame. This made the Apoſtle ſay to the Church of the Corinthians, aa1 Cor. 11, 11 Cor 11:1Be ye followers of me, as I am of Chriſt. He chargeth them to goe no farther with him, then they ſaw him to walke with Chriſt; and therefore in another place he ſheweth, bbGal. 1, 9.Gal 1:9That if any Man or any Angell from Heauen ſhould Preach otherwiſe then they had receiued, he must be holden accurſed.

This ſerueth to reprooue all ſuch as binde their Inferiours to doe whatſoeuer they commaund. This is to ſet vppe our ſelues in ſtead of GOD. Abſolute obedience in all thinges without reſtraint is due to none, but vntounto him that hath an abſolute power and commaund ouer all Creatures. His authoritie is infinite, and receiueth no limitation. As for the Sonnes of men, how great ſoeuer their power be; yet it is finite, and it vrgeth vsus no farther, then they hauehave warrant to commaund vsus.

p. 420Wherefore, they are greatly deceiued, and take too much vponupon them, that thinke themſelues abuſed, their places contemned, and their authority diminiſhed, when they are not in all things obeyed. Nay, they themſelues doe not ſufficiently know themſelues, nor their high callings, that looke for more then is due vntounto them, and require of their Inferiours, ſo much as they with a good conſcience cannot performe. Theſe are they that ſay; Doe they not owe vsus a dutie? Are they not vnderunder vsus? HaueHave not wee power ouer them? May not we commaund ſubiection and obedience vntounto vsus? True it is, all reuerence and obedience is due vntounto them in the Lorde; but if they will hauehave ſubiection againſt the Lord, and againſt his will, they forget their places, they take too much vppon them, and they vſurpe a Dominion that was neuer committed and communicated vntounto them. Let all that are in authoritie, beware of this pride of hart, and aduancing thēſelues aboue that which ought to be in them.

This we ſee to hauehave beene in Saule, as he perſecuted Dauid from place to place, ſo he commaunded cc1 Sam. 22, 171 Sam 22:17the Sergeants that ſtood about him, To turne and ſlay the Priestes of the Lorde; as if they were bound to doe it at his deſire. The like appeareth in Abſalom, when he would ſatisfie his owne mallice, and reuenge the diſhonour done to his Siſter Tamar, dd2 Sam. 13, 282 Sam 13:28he commaunded his ſeruants, ſaying; Marke now when Amnons heart is merry with Wine, and when I ſay vntounto you; Smite Amnon; kill him, feare not, for hauehave not I commaunded you? Be bold therefore, and play the Men. He doth not goe about to perſwade their conſciences of the lawfulneſſe of the fact, but he is blinde himſelfe, and ſeeketh to blinde the eyes of other; he is carried away with mallice, and filleth the handes of others with blood. Thus are the wicked poſſeſſed with pride, and preſume in the height of their iniquity, that all their vngodly commaundements whatſoeuer, are to be obeyed. But as they are reprooued that execute whatſoeuer they are required to doe; ſo are they reprehended, that will require eueryevery thing that they liſt, to glut their owne anger and mallice. They that do commaund, and ſuch as are commaunded, are both culpable of iudgement. Saul, in commaunding to ſlay the Prieſtes of the Lord, was an horrible Murtherer; ſo was alſo Doeg, the Executioner of it.

Abſalom charging his Seruants to kill his Brother, was a deteſtible Parricide; ſo alſo the Seruants had their handes defiled with blood that obeyed his commaundement. Let vsus therefore all of vsus remember the rule of the Apoſtle. 2 Cor. 13. 8. ee2 Cor. 13, 8.2 Cor 13:8We cannot doe any thing against the truth, but for the truth: So let all Superiors ſay; We can commaund nothing againſt the Lord, but for the Lord. And let all Inferiours ſay; we cannot obey againſt the Lord, but in the Lord; and whether it be better to obey God or Man, iudge you. We muſt all conſider, before we require obedience, what it is that wee would hauehave done, that we may hauehave warrant to exact it; and others comfort to execute it.

[Refreſh my Bowels in the Lord.] This is another variable phraſe, whereby the Apoſtle requireth, that Oneſimus be receiued againe into his Maiſters ſeruice. This earneſtneſſe for him argueth, both that the Man before his calling was moſt wicked; but now after his conuerſion, was turned to bee moſt godlie and religious: beſides, that his Maiſters heart was wonderfullie eſtranged from him. So then, wee are heerein to conſider two thinges: firſt, that vnleſſe he had greatly wronged his Maiſter, and done him iniurie in ſome heynous manner, the Apoſtle would not hauehave been ſo vehement, nor hauehave doubled his requeſt for him.

Secondlie, vnleſſe he had beene throughlie aſſured and perſwaded of his vnfained repentance, doubtleſſe he would neuer hauehave pleaded his cauſe p. 421with ſuch effectuall Reaſons, earneſt aſſeuerations, and often repetitions. Now, in theſe wordes of comforting and refreſhing his Bowels, he witneſſeth; that he ſhould receiue exceeding great ioy, if Philemon would releaſe Oneſimus, and receiue him into his louelove and fauour againe, as he deſired of him.

Doctrine 3. Men ought greatly to reioyce at the good and benefit of their Brethren, in temporall and eternall bleſſings.We learne from hence, that it is a ſpeciall dutie required of vsus, to reioyce at the good and benefit of our Bretheren, both in Temporall and Eternall bleſſinges. When we ſee any good befall them in matters concerning this life, or the life to come, it belongeth vntounto vsus greatly to reioyce, and inwardlie be comforted. The practiſe heereof we may behold in Iethro, when Moſes told him all that the Lord had done vntounto Pharaoh and to the Aegiptians for Iſraels ſake, and all the trauaile that had come vntounto them by the way, and how the Lord deliuered them; eeExod. 18, 9.Exod 18:9Iethro reioyced at all the goodneſſe which the Lord had ſhewed to Iſraell, and becauſe he had deliuered them out of the hand of the Aegiptians. The like appeareth in the Virgine Marie, Luke 1. 39. ffLuke 1, 39.Luke 1:39She aroſe in thoſe daies and went into the Hill Countrey with haſt, to a Cittie of Iudah, ſhe entred into the Houſe of Zacharie, and ſaluted Elizabeth. They had both taſted of Gods great merciemercy, and had experience of his mightie power: Elizabeth conceiued in her olde age: Marie conceiued being a Virgine, and One of them reioyced with the other, in a mutuall feeling; not onelie of the goodneſſe of GOD toward themſelues, but of his louing kindneſſe toward each other. The ſame we ſee afterward, ggLuke 1, 57, 58.Luke 1:57Luke 1:58When Elizabeths time was fulfilled that ſhe ſhould be deliuered, ſhee brought foorth a Sonne: and her Neighbours and Cozins heard tell how the Lord had ſhewed his great merciemercy vppon her, and they reioyced with her. The ſame affection did the Angell fore-ſhew to Zachary to be at his birth; as appeareth in the former part of the ſame Chapter, Luke 1. 14. hhLuke 1, 14.Luke 1:14Thou ſhalt hauehave ioy and gladneſſe, and many ſhall reioyce at his Birth. The Apoſtle Iohn teſtifyeth, that He reioyced greatlie, when he found the Children of the elect Ladie ii2 Iohn 4.2 John 1:4walking in the truth. So the Apoſtle Paule writing vntounto the Theſſalonians, one of the moſt excellent Churches that euer was planted, kk1 Theſ. 2.1 Thess 2calleth them His Ioy, his Crowne, his Glorie. By all theſe examples wee may ſee, that men ought greatly to reioyce and bee glad when they behold any good to befall their Brethren.

Reaſon 1The Reaſons are very plaine. For firſt, we ought to be of like affection one toward another, as members of the ſame bodie. If wee doe draw nouriſhment from Chriſt our head, we muſt yeeld mutuall help one to another. Thus the caſe ſtandeth in the Members of our naturall bodies: and this we are put in minde of, Rom. 12. 16. llRom. 12, 16Rom 12:16Be of like affection one toward another, be not high minded, &c. Wee hauehave many members in one Bodie, and all Members hauehave not one office: ſo we being many, are one bodie in Chriſt, and euerie one, one anothers Members. Seeing then, we are ſo neerelie coupled together, our ioy ought not to bee priuate to our owne ſelues, but mutuall.

Reaſon 2.Secondlie, true louelove worketh hearty ioy for the good of him whom we louelove. Where there is no true louelove, there can bee no ioy, but enuy at the good eſtate of another. EueryEvery good and godlie thing that we ſee vponupon them, will bee iudged to be too much; and eueryevery croſſe that we ſee vponupon them, will be iudged to bee too little. But if wee doe indeede louelove them, and hauehave our hearts ioyned vntounto them, we will reioyce and be glad in their good, as in our owne. This is it which the Apoſtle Paule ſpeaketh, as we hauehave ſhewed you before, 1. Corinth. 13. 6. mm1 Cor. 13, 61 Cor 13:6LoueLove reioyceth not in Iniquity, but reioyceth in the truth. So then, foraſmuch as we are members one of another, and that whereſoeuer and in whomſoeuer true louelove is to bee found, there will alſo follow a reioycing in the good thinges that befall vntounto him p. 422whom we louelove: we may well conclude, that when wee ſee God any way good and gratious to our Bretheren, whether it be in matters of this life, or in thinges belonging to the life to come, we ought to reioyce and to be glad thereat.

Vſe 1.Let vsus now proceed and paſſe to the Vſes, and ſo apply this to our ſelues. Firſt of all, ſeeing we are to reioyce at the good of our Bretheren, as at our owne good; it is our duty to be ſad and ſorrowfull at the hurt and loſſe that commeth vntounto them. This is that vſe which the Apoſtle deducteth from the contrarie, Rom. 12. Reioyce with them that reioyce, nnRom. 12, 15Rom 12:15and weepe with them that weepe. This ſerueth to reprooue ſuch as are dull and ſenſeleſſe, that they cannot reioyce at any grace or bleſſing beſtowed vponupon their Brethren, they are not affected at it, they care not for it, they delight not in it, they are not comforted by it. This deadneſſe of Spirit turneth vsus into the Nature of Beaſtes; nay, maketh vsus worſe then brute Beaſts, who are not wholly without naturall affections. It is made a note of a ve… wicked and vngodlie Man, ooRom. 1. 30.Rom 1:30To be without naturall affection, and to be mercileſſe. The Apoſtle chargeth vsus, ppRom. 12, 10.Rom 12:10To be affectioned to louelove one another with brotherlie louelove. If a Man ſhould bee ſmitten and wounded, hauehave Pinnes or Bodkins thruſt into him, and yet neuer ſtirre, or mooue, or wagge at it, all men would conclude he were paſt feeling, and without life, and approaching to death. So is it with vsus, if we can behold the miſeries of our Bretheren, and neuer be touched at it, nor troubled with it, we are as dead men, and as rotten members. Secondly, if it make againſt them that are as ſtockes and ſtones, and are neuer a whit mooued or cheered at the proſperous eſtate of their Chriſtian Brethren; then they are much more to be reprehended, that reioyce at the ruine and downefall of others, reproaching them, inſulting vponupon them, laughing them to ſcorne. Theſe men hauehave no ſparke of true humanity, but are deſtitute of all Charitie, which ought to abound in vsus toward thoſe that are in miſerie.

Theſe are farre from beeing greeued at other mens troubles, that after a ſort feede vponupon them, and make a ſport at them. If we were in trouble, and any ſhould thus deale with vsus, that is; not pittie vsus, but make a paſtime of vsus; not comfort vsus, but deride vsus; not mourne with vsus, but ſcoffe at vsus; we would thinke our ſelues greatly abuſed and iniured at their hands. That which we could not hauehave men offer vntounto vsus, that we ought not to doe vntounto them; according to the rule of Chriſt our Sauiour, Math. 7. 12. qqMath. 7, 12.Matt 7:12Whatſoeuer ye would that men ſhould doe to you, euen ſo doe you to them: for this is the Law and the Prophets. This is the ſubſtaunce of the ſecond Table: And thus farre did diuers of the Heathen ſee. They ſaw this to be a very great crueltie, and a ſauage and brutiſh vſage of men, to throwe them downe that are readie to fall, and to caſt them flat on their faces that beginne to ſtumble. If theſe Men did but conſider that all troubles are of GOD, and that no troubles befall to others, but are incident to the Nature of Man, and may come vponupon our owne heads, it would be an effectuall meanes to hold vsus backe from ieſting and ſcorning at others, in as much as it bringeth the wrath of God vponupon vsus and our poſterity.

Vſe 2.Secondly, ſeeing it is our duty to be glad thereat, when any good things befall our Brethren; it ſtandeth vsus vppon to ſearch and enquire in louelove after the condition of the Saintes in particular, and of the Church in generall. For how ſhall we reioyce and be glad at their good, if we be not carefull to know in what ſtate they are, and how they fare? This dutie wee may ſee practiſed in the holie Scriptures; by Abraham, Lot, Nehemiah, Dauid, and diuers others, who were both carefull to ſuccour and releeue ſuch as were in diſtreſſe, and watchfull to informe themſelues of the wantes and neceſſities of their Bretheren. And thus wee may ſee how one Church p. 423prouideth for another, as the Church of Antioch, of Macedonia, and of Corinth, qq2 Cor. 8, & 9.2 Cor 8for the poore afflicted Members of Christ that were at Ieruſalem. This reproueth ſuch, as albeit they ſee the troubles of the Church with their eies, and heare the complaint of the poore with their eares, yet ſhut their eyes, and ſtop their eares, and paſſe by them, as the Prieſt and Leuite did, when they ſaw him that fell vponupon Theeues lie wounded and halfe dead. Theſe ſhal finde as little mercy at the hands of God, as they ſhew to their afflicted and diſtreſſed brethren. If then we would find merciemercy in time of need, let vsus ſhew mercy and comfort in the time of calamity, when our Friends, our Neighbors, our Kindred are in trouble. And albeit we neuer ſee our Bretheren lie in their affliction, nor ouer-whelmed with ſorrow, that we ſhould ſuccor them, yet are we not thereby iuſtified and diſcharged, vnleſſe wee alſo hauehave bin carefull to enquire of others how they do, what they want, and wherein they ſtand in neede of our helpe. It is recorded of Abraham and Lot, that while they offered their ſeruice to entertaine ſtrangers, rrGe. 18, & 19 Heb. 13, 2, 3. Nehemiah ….Heb 13:2Heb 13:3they receiued Angels into their houſes at vnawares. When Nehemiah met with ſome of his Brethren that came from Ieruſalem, he tarried not vntill they made relation of the eſtate of the Church, to teſtifie his zeale to Gods worſhippe, his louelove to the poore Saints, his deſire of the proſperity of the faithfull, but hee preuented them, and asked earneſtly of their welfare. Thus did Dauid remember the kindneſſe betweene him and Ionathan, and forgat not to ſhewe it to his poſterity, and to the houſe of Saule: and albeit hee had dealt graciouſly and mercifully with many, yet he called for more, and left none of them vnregarded.

Let this affection rule in vsus, and draw out of vsus this teſtimony of a louing heart. Many there are, that will ſeeme to bee friends of the Church, and to regard the good thereof, and when helpe is craued of them, will not bee behind hand to deale liberally toward the releeuing therof. This is a good beginning, and a commendable vertue which is to be cherriſhed in them, for there are hundreds and thouſands that neuer come ſo farre, nor proceede to this ſteppe, but declare themſelues either open enemies, or ſenceleſſe Newters, that looke onelyonly to them-ſelues, but hauehave no feeling of the eſtate of others. Neuertheleſſe, if God hauehave giuen vntounto vsus a bountifull hand, wee muſt not reſt there, and ſtand at a ſtay, wee muſt learne a farther leſſon, and aſcend vp higher, and ſhew more louelove to the Church, then to giuegive to them that aske, and to ſuccour ſuch as we ſee in neceſſity; for we muſt giuegive an account of a farther duty, euen vſe our tongues that God hath giuen vsus to enforme our ſelues in the knowledge of their condition that we ſee not, that are abſent from vsus, that are vnknowne vntounto vsus. We ſee how deſirous and greedy men are of newes, and to enquire of Trauellers the eſtate of places and perſons, that they may ſeeme to bee ignoraunt of nothing: and in this they are very Athenians, ſſActs 17, 21.Acts 17:21who gaue themſelues to nothing elſe, but eyther to tell, or to heare ſome newes. But this deſire of nouelty, argueth the vanitie of our minds, or ſerueth to the delight of the outwarde man, or at the fartheſt bringeth with it onelyonly a momentary pleaſure, and ſlender profite. If we would know ſuch newes as may delight our ſelues and others, and bring great pleaſure, and greater profit both to our ſelues and others, let vsus inquire how the poore people of God do, let vsus aske of their welfare, let vsus vſe all meanes to know their eſtate; this ſhall be well pleaſing to God, comfortable to our ſelues, profitable to the Church, and auayleable to ſtir vp others to follow our example.

Vſe 3Thirdly, if it be required of vsus to bee touched with a feeling of the good things that come to our Brethren; then it followeth, that wee ought much more to be moued to reioyce at our owne good. He will neuer bee glad at the benefit that befalleth another, that is no way affected at the good that p. 424befalleth him-ſelfe. When wee hauehave the meanes of inſtruction offered vntounto vsus, and wee beginne to bee conuerted vntounto the faith, there is matter of exceeding great ioy and gladneſſe ſet before vsus. It hath beene an old ſſHerod. in Clio.cuſtome for men to celebtate and ſolemnize their birth day, the day wherein they were borne and brought forth into the world: and we hauehave one example of it in the Goſpell, of Herod, ttMath. 14, 6. Marke 6, 21,Matt 14:6Mark 6:21who when his birth day was kept, made a Banquet to his Princes and Captaines, and chiefe estates of Galile. If this were vſed among the Heathen, to retaine in memory the rememberance of that time, wherein it was ſaide, A Man-child is borne into the world, how much more ought we that are Chriſtians, to make the day of our new byrth, a day of ioy and gladneſſe, a day of mirth and delight, a day of feaſting and reioyſing in the Lord, wherein we hauehave beene borne againe, and made the Children of God. For the firſt birth is vntounto death; the ſecond, is vntounto life. The firſt birth giueth vsus a being; the ſecond, giueth vsus a good being in God; the firſt birth is to condemnation, the ſecond birth is to ſaluation. By the firſt birth we are made the veſſels of wrath; by the ſecond, wee are made the heyres of the heauenly kingdome. The firſt birth uuEzek. 16. 1, 2Ezek 16:1Ezek 16:2is in vncleanneſſe; the ſecond birth is in righteouſneſſe, and in true holineſſe. By the firſt birth, we beare the Image of the firſt Adam; by the ſecond, wee beare the Image of Chriſt the ſecond Adam. By the firſt birth, we can do nothing but euill, xxGen. 6, 5.Gen 6:5inaſmuch as the immaginations of the thoughts of our heartes, are onelyonly euill continually; by the ſecond birth, we are enabled and ſtrengthened by the ſpirit to do good, and to walke in the wayes of God that are well pleaſing in his ſight; ſo that this ought to bee much more eſteemed of vsus, then the former, and to comfort vsus aboue all thinges and times in the world. We ſee this in the example of Zaccheus, yyLuke 19, 6.Luke 19:6who at his newe birth was comforted exceedingly, he receiued Chriſt Ieſus ioyfully, he acknowledged him as the Father that begat him willingly: hee made a great feaſt for gladneſſe, and gaue great guifts to the poore, with al alacrity. The like appeareth in the Iaylor, recorded in the Acts of the Apoſtles, zzActs. 16, 32, 33.Acts 16:32Acts 16:33Who being conuerted, at the ſame time he tooke his two Fathers, Paule & Silas, and waſhed their wounds; he ſet meat before them, & reioyſed greatly with all his houſhold. We ought therefore to know them that hauehave begotten vsus in the Lord, and hauehave bin Inſtruments of our conuerſion.

Theſe examples ſerue as a reproofe againſt thoſe, that neuer had knowledge either of the time when, or of the place where, or of the maner how, or of the perſon by whom they were conuerted and begotten againe as new borne babes in Chriſt; that neuer had the feeling of this grace of regeneration. This is a wretched condition, and a fearfull ſigne, that they ſauour ſtil of the fleſh, and lie in the corruptions of the old Adam, and knowe not what a ſecond birth meaneth. Thus it was with Nicodemus, aaIohn 3, 1, 3, 4John 3:1John 3:3John 3:4a man of the Phariſies, a Ruler of the Iewes, and a Teacher of Iſrael, when Chriſt had taught him, That except a Man be borne againe, he cannot ſee the Kingdome of God, hee anſwered, How can a man be borne which is olde? Can hee enter into his Mothers wombe againe, and be borne? We ſee in al Churches there is an order appointed (and to good purpoſe) that a note ſhould bee taken, and a Regiſter kept of our birth, and the birth of our Children. If there bee a good vſe of this, much more benefit and comfort ſhal we find by the recording of our ſecond birth, of our life in God, and our dying to ſinne, by remembering the time, the place, the party, & other ſuch like circumſtances, to the euerlaſting peace of our owne Conſciences, by whom we hauehave beene brought to this life. And indeede it is vnpoſſible that euer we ſhould reioyce at the conuerſion of a ſinner, except wee hauehave learned to conceiue great ioy and gladneſſe, when our hearts are opened and ſoftned to receiue the Graces of God into them.

p. 425Vſe 4.Laſtly, ſeeing we are to reioyce at the good of our brethren, wee muſt from hence be drawn to an higher and farther duty; Namely, to giuegive thanks to God for them, as for the bleſsings beſtowed vponupon our ſelues. It is our duty to craue of God ſuch thinges as they want, and to giuegive him the praiſe for ſuch things as he hath beſtowed vponupon them. Our ioy muſt not be carnal, but our reioyſing muſt be in the Lord. If then we order our ioy and gladneſſe aright, it will lift vsus vp to behold and conſider from whence al good things proceed. We oftentimes receiue at the hands of God many good guifts, but neuer remember to returne vntounto him the praiſe. So it falleth out, that diuers will ſeeme ioyful and glad at the proſperity and happineſſe of their brethren, who neuertheleſſe are tongue-tied, & neuer open their mouths to giuegive glorie to the giuer and granter of them. We muſt therefore know, that it is our duty to render thankes to God for his benefits vouchſafed to his people. And this is a notable ſigne and token whereby we may try and examine what our mirth and gladneſſe is, and whether it bee rightly ordered and diſpoſed, or not. If it be Spirituall, and not Carnall; Holy, and not Prophane; Heauenly, and not Worldly; it will ſtirre vsus vp to caſt vp our eyes and hearts to the Father of Lights, acknowledging al to come from the ſeat of his holineſſe. The Apoſtle directing the Church what their ioy ought to be, ſaith, Phillip. 4, 4. Reioyce in the Lord alwaies, againe I ſay reioyce. This vſe which now wee vrge of this Doctrine, is expreſſely confirmed and concluded in the practiſe of Iethro, as we ſee, Exod. 18, 10, 11. before remembred vntounto vsus: ſo ſoone as he had teſtified his reioyſing; at all the goodneſſe which the Lorde had ſhewed to Iſraell, immediately he ſaide, Bleſſed be the Lord, who hath deliuered you out of the hand of the Egiptians, and out of the hand of Pharaoh: who hath alſo deliuered the people from vnderunder the hand of the Egyptians: now I knowe, that the Lord is greater then all the Gods, for as they hauehave dealt proudly with them, ſo are they recompenſed.

Thus Moſes declareth, that the great workes and wonders that God had ſhewed to Iſraell, wrought great ioy of heart in Iethro his Father in Lawe; but he reſted not there, nor ſtayed in an outward reioyſing; his ioy did end in thankeſgiuing, which ſanctifieth all our mirth and gladneſſe. For if our mouths be filled with laughter, and our tongue with ioy, and yet God bee ſhut out of our minds, there is nothing in vsus, but pride and prophanneſſe of hart. Then is our mirth true mirth; and our ioyfulneſſe true gladneſſe; when God is al in all, when we acknowledge him to bee the author of it. This appeareth in the people, bbPſ. 126, 1, 2, 3Ps 126:1Ps 126:2Ps 126:3when God brought againe the captiuity of Syon, They were like them that dreame, and became very ioyfull: Then ſaid they among the Heathen, The Lord hath done great things for them; the Lord hath done great things for vsus, whereof we reioyce. Where we ſee, that their ioy of heart was accompanied with giuing of thankes. The like wee might ſay of Melchizedek King of Shalem, and Prieſt of the moſt high God, who met Abraham returning from the ſlaughter of the Kinges, and bleſſed him, ſaying; ccGen. 14, 19.Gen 14:19Bleſſed art thou Abram, of God, moſt high poſſeſſor of Heauen and Earth, and bleſſed be the moſt high God, which hath deliuered thine enemies into thine hand. This reproueth thoſe that know no ioy, but that which is fleſhly, like vntounto themſelues, who as they are carnall, ſo they reioyce in nothing but that which is carnall. The end of this ioy is heauineſſe. It is the faithful onelyonly that are of God in Chriſt Ieſus, that can truly reioyce and be merrie from the heart: as for the ioy of others, it is but from the teeth and tongue outwardly, it commeth not from the inward parts. This the Prophet teacheth, Pſal. 32, 21. and 33, 1. Be glad ye righteous, and reioyce in the Lord: and be ioyfull al ye that are vpright in heart: Thereby declaring, that the vngodly and prophane men of the Worlde, hauehave nothing to doe with this gladneſſe whereof wee ſpeake: their ioy is not in the Lorde, but in the Fleſh, it is not accompanied p. 426with thankefulneſſe, but with all looſeneſſe, exceſſe, and riotouſneſſe.

Verſe 21. [Trusting in thine obedience, I hauehave written vntounto thee.] In theſe words the Apoſtle excuſeth, that hee hath hitherto beene ſo earneſt with Philemon, declaring, that notwithſtanding his exact and effectuall manner of handling the matter, he doubted not of his receiuing of him into his fauour againe. So then, his drift is to ſhew his good opinion of him, that he would not ſticke to forgiue him, but yeeld readily to eueryevery honeſt & reaſonable requeſt. Hee knew not certainly what Philemon would doe, hee knew what wrongs he had receiued, and what loſſes he had ſuſtayned at his Seruants handes; yet we ſee how grounding himſelfe vponupon the former triall of his Faith and Obedience; he hopeth the beſt, he doubteth nor the worſt; he truſteth in his obedience, he feareth not his deniall. Doctrine 4. Men ought alwayes to hope well, and to thinke the beſt of their Brethren.From hence wee learne, that it is our dutie alwayes to hope well, and to thinke the beſt, not to ſuſpect the worſt of our brethren. This appeareth to hauehave beene in Iacob towards his Children, when they had ſold their Brother, and dipped his Coate in a Kids blood, and brought it to their Father. Albeit he knew they hated Ioſeph whome he loued exceedingly, yet hee would not ſuſpect them for the murthering and making away of his Sonne, but ſaide; Gen. 37, 33. It is my ſonnes Coate, a wicked Beast hath deuoured him, Ioſeph is ſurely torne in peeces. The like appeareth in Ioſeph, who was betrothed to Marie the Mother of Chriſt, when he ſaw that ſhe was with Childe, ddMath. 1, 19Matt 1:19hee concluded rather, that it was by committing Fornication before the contract, then by committing adultry after her betroathing. When the matter was vncertaine and vnknowne vntounto him, he iudged the beſt. Thus dealt Ionathan, who was faithfull toward Dauid, he perſwaded himſelfe and his friend the beſt of his Father. For when Dauid ſaid, ee1 Sa. 20, 1, 21 Sam 20:11 Sam 20:2What hauehave I done? What is mine iniquity? And what ſinne hauehave I committed before thy Father, that he ſeeketh my life? He ſaide vntounto him, God forbid, thou ſhalt not die: Beholde, my Father will doe nothing, great nor ſmall, but he will ſhew it me: and why ſhould my Father hide this thing from me? He will not do it. There was more Charity in the ſonne, then there was piety in the Father; for he iudged better then Saule deſerued. Likewiſe when the Apoſtle Peter had reprooued the Iewes for crucifying Chriſt the Lord of glory, and deliuering of him into the hands of ſinners, he exhorteth them to repentance, ſaying; ffActs 3, 17, 19Acts 3:17Acts 3:19Now Brethren, I know that through ignoraunce ye did it, as alſo your Gouernors, amend your liues therefore and turne, that your ſinnes may bee put away, when the time of refreſhing ſhall come from the preſence of the Lord. He hopeth the beſt of them, and doth not keepe or hide in his heart any hard conceite againſt any of them. In like manner, the Apoſtle writing to the Hebrewes, and denouncing a ſharpe and ſeuere threatning againſt thoſe that fall from God, deny his trueth, and renounce his Religion, he addeth, ggHeb. 6, 9.Heb 6:9But beloued, wee hauehave perſwaded our ſelues better thinges of you, and ſuch as accompany ſaluation, though we thus ſpeake. Whereby he mittigateth and aſſwageth al that he had ſaid, hoping better of them to whom hee writeth. All theſe Teſtimonies, taken both out of the old & new Teſtament, do ſerue to teach vsus, that we are bound to iudge the beſt, and charged not to nouriſh any hard conceits againſt our brethren.

Reaſon 1.The Reaſons following will make it more plaine, if any thing can yet bee plainer. Firſt, it is a property of louelove to be charitably affected, as the Apoſtle teſtifieth in his deſcription of it, 1 Cor. 13, 5, 7. LoueLove thinketh not euill. Againe he ſaith, It ſuffereth all things, it beleeueth all things, it hopeth all things, it endureth all things. The Wiſe man alſo teacheth, hhProu. 10, 12Prov 10:12That louelove couereth a multitude of ſinnes. So then, where Chriſtian LoueLove and Brotherly kindneſſe is, there is the beſt opinion and iudgement one of another.

p. 427Reaſon 1.Secondly, it is a fruite of a righteous man to hope the beſt, and to iudge charitably of his Brother. The beſt man doth hardly ſuſpect others to bee bad. It is ſaide of Ioſeph, Math. 1, 19. that being a iuſt and righteous man, he was not willing to make the Virgin Mary that was betrothed vntounto him a publicke example, but was minded to put her away ſecretly. Whereby we gather, that the reaſon why he would not purſue his right with extreamity, but conceyued the beſt according to the rule of Charity, was, becauſe hee was a iuſt man, ready to giuegive to euerie man his owne. On the other ſide, it is a note of a wicked man, to thinke or immagine the worſt of men. It is a common Prouerbe, A man doth muſe, as he doth vſe; as himſelfe, vſeth to do, ſo he immagineth of another. He that iudgeth lewdly of another, by meere ſuſpition or ſuppoſition, is commonly lewd himſelfe. For ſuch as are wicked, do thinke others as wicked as them-ſelues: and ſuch as are Hypocrites themſelues, are moſt forward to tax others of hypocriſie. Seeing therefore, to be charitably minded, is both a property of louelove, and a fruit of righteouſneſſe; it followeth, that we ought to hope the beſt of all our brethren.

Vſe 1.The Vſes remaine to be conſidered. Firſt, this ſerueth to reproue ſundrie abuſes that are crept in among vsus, and are too common in our practiſe, directly condemned in the ninth Commaundement; which tend to the hurt of our Brothers good name, as all hard conceits and euill ſurmizes, all vncharitable opinions, and ſuſpitions, againſt them. The good name of a man is very precious, yet it hath many enemies. If then we be charged to conceiue the beſt in doubtfull caſes one of another, the capitall ſinne of Calumniation or ſlander, is heerby condemned, as the chiefe oppoſite to a mans eſtimation and credit. This hath many branches, that are breaches of the Law: all of one kinde and Kindred, and all enemies vntounto the good Names of our Bretheren. In this number are ranged theſe three, as Companions one of another: the Tale-breeder, the Tale-bearer, and the Tale beleeuer.

The firſt beginner of all the miſchiefe, is the Inuenter and Deuiſer of Tales, who forgeth them in the fire of hell, who hammereth them vponupon the A nuile of malice and enuy, who venteth them abroad, and letteth them flye vponupon the wings of fame and report, thereby maliciouſly intending the diſgrace and damage of his Brother. There is no ſinne maketh a man ſo reſemble the Deuill, as this doth; inaſmuch as he hath his name from ſlaundering and backbyting. Theſe men the Lord doth greatly deteſt, and wil ſhut them out of his kingdome.

Secondly, heereby is reprooued the Tale-carrier; the former Merchant bringeth in the wares, this man is as a Pedler to vtter the wares, and to ſet them to ſale. And thus the Scripture it ſelfe ſpeaketh of theſe broachers and bringers of them, as Leuit. 19. 16. Thou ſhalt not Merchandize tales, or walke about with Tales among thy people. This ſort of men is not ydle, but is alwaies ſtirring vp and downe; they ſit not at home, but frequent many places; they are not ſtrangers, and vnknowne abroad, but are acquainted with many perſons, and wil inſinuate themſelues into their company. It is a notable Metaphor that the ſpirit of God vſeth, to compare them to Pedlers, or petty-chapmen. We ſee what the Trade and faſhion of Pedlers is, ſo ſoon as they hauehave bought their wares of ſome one or moe Merchants, they ſel the ſame commodities to others. Thus it is with Backbyters and Tale-bearers; when they hauehave gathered together a fardle of tales, of rumors, and reports; as it were with a packe of Wares, they wander from one place to another, from one houſe to another, from one perſon to another, that they may ſet out to ſale ſuch ſtuffe as they hauehave heard, and vtter them in the abſence of their Neighbor, to his diſgrace and infamy. Theſe are they, which encreaſe hatred among enemies, and make diſcord among the beſt Friends. Hence it is, p. 428that Salomon ſaith, iiProu. 26, 20.Prov 26:20Without wood the fire is quenched, and without a Tale-bearer ſtrife ceaſeth. Such perſons are the very plagues and poyſon of humaine ſociety, they wound a man in his good name, they rob him of his goodes, they wrong him in his friends, they bereaue him of his life. This we ſee in the example of Doeg the Edomite, who cauſed the Prieſts of the Lord to be ſlaine: of Ziba the falſe and vnfaithful ſeruant of Mephiboſheth, who by ſlandering his Maiſter, obtained his goodes. It is a great iniury to rob a man of his goods, it is an heynous Theft in the ſight of God: it is a greater iniury to ſpoile a man of his good name, which is ſweeter then Oyntments, and better then Riches; for that which is ſtolne may be reſtored, but the blot of infamy is hardly or neuer wiped away. There is ſome remedy againſt the byting of Serpents, mad Dogges, and venemous beaſts; but againſt the toong of the ſlanderer & Sycophant, there can none be found. We ſee that theeues (who come to ſpoyle and to ſteale) may be preuented or ſhunned, but who can ſtand before the tongues and tales of the Tale-bearer? But it is the greateſt iniury to bereaue a man of his life; which the ſlanderer doth oftentimes, by ſowing diſcord betweene party and party, as we ſhewed before in Doeg, of whome the Prophet Dauid complaineth, Pſal. 52, 2, 4. That his Tongue did cut like a ſharpe Razor, and that hee loued all wordes that may destroy. They are pronounced happy by the mouth of Chriſt kkMath. 5, 9.Matt 5:9that are peace-makers; are not they therefore to be holden accurſed, that ſow hatred among frends, as it were Darnell in the fields; that are Make-bates and pick-thankes, ſeeking to pleaſe the fanſies of others? If then, the makers of peace be the ſons of God; ſurely Tale-bearers, that are makers of debate, are the Children of the Deuill, whoſe Image they beare. Theſe are the Deuils Merchants, and carry about with them his wares; they are his Apprentiſes or Iourny-men, and ſerue him for wages. And albeit they ſet vp one Trade, yet they ſell not after one faſhion. Some come whiſpering and leaſting ſecretly to the diſgrace of others; ſome come glozing and peruerting the words that they vtter, contrary to their meaning; ſome hauehave no ſooner ſolde their commodities that they carry into one place, but they ſtore themſelues by and by with new. For, as they ſpeake to vsus of other men freely, and fully, and falſely; ſo they will ſpeake as largely and lewdly of vsus, to other men.

Thirdly, heere is condemned another enemy of our name and credit, to wit; he that loueth, beleeueth, and entertaineth lies and ſlanders. Theſe are ſuch, as deale not toward others, as they would hauehave others deal with them. This ſinne is reproued in the Law, Exod. 23, 1. Thou ſhalt not receyue a falſe Tale, neither ſhalt thou put thine hand with the wicked, to be a falſe witneſſe. This the Prophet Dauid teacheth. Pſal. 15, 3. He that ſlandereth not with his tongue, nor doth euill to his Neighbor, nor receiueth a falſe report against his neighbour, ſhall dwell in the Lords Tabernacle, and rest in his holy hill. But on the contrary, ſuch as ſlander, and defame, and receiue, and beleeue falſe tales, are deliuered vp to Satan, and are heires of hell. In theft we ſee, that ſuch as receyue ſtolne goods, are acceſſary to the theft; ſo he that willingly heareth and receiueth the reports of whiſperers, is guilty of the crime of back-byting. For it is a true ſaying; If there were no Tale-inuenter, there would be no Tale-receiuer; and if there were no Tale-receiuer, there would bee no Tale-bearer. Againſt all theſe Maladies and Miſchiefes, an approued and often tried Medicine, is true Charity; for if there bee in vsus a Charitable Minde, a Charitable Tongue, a Charitable Eare, a Charitable Heart, wee ſhall bee ſafe from theſe euilles. Where there is a Charitable Minde, there will bee no deuiſing and inuenting of ſlanders. Where there is a Charitable Tongue, there will bee no carting and carrying of falſe reports. Where there is a Charitable Eare, there will be no hearing of euill ſurmiſes one againſt another; And where there is a Charitable Heart, there will be no beleeuing of p. 429them. Many attaine to the firſt ſtep, they hauehave a Charitable Mind, they wil inuent and forge no tales; but they miſſe in the ſecond, they want a Charitable tongue; for when they hauehave heard falſe tales, they carry them about from one to another, and by that meanes the miſchiefe ſpreadeth farther: But many do come to theſe two firſt ſteppes, and yet faile in the third; they hauehave Charitable Minds and Tongues, they will deuiſe nothing, they will diſperſe nothing, yet they want a Charitable Eare, becauſe they take delight to heare falſe tales, and to hauehave them brought vntounto them. It behooueth vsus to watch ouer our Eares, as well as our Tongues; and conſider, that if we did not deſire to heare them, others would not long take delight to report them.

Vſe 2.Secondly, it is our duty to expound and interpret all doubtfull thinges in the beſt part, before the truth do plainly and clearely appeare vntounto vsus, and what we may to couer their infirmities. Wee muſt not be ſuſpitious without great cauſe or good grounde, but to giuegive all vncertaine and wandering reports of our brethren, the beſt Interpretation, according to the rule before remembred, ll1 Cor. 13, 7.1 Cor 13:7LoueLove beleeueth all things, it hopeth all things. True it is, we ought not to be ouer-credulous and light of beleefe, to credite all things that are brought vntounto vsus, as Dauid was when he entertained & beleeued falſe Ziba againſt his faithful ſubiect. Neither ought we to be hard of beleef, to belieue nothing that is told vsus, though neuer ſo conſtantly and certainly, as appeareth in Gedaliah, who would not beleeue mmIer. 40, 14, 16.Jer 40:14Jer 40:16Iohanan and the Captaines of the hoaſt, that certified him that Iſhmael was ſent to ſlay him. But this his want of beleefe, he bought with the loſſe of his owne life. Againe, as we are to conſtrue things in the beſt ſenſe, and beware that we wreſt nothing contrary to the meaning of the ſpeaker, conſidering that they are heinous ſinners, that nnRom. 1, 29.Rom 1:29take al things in the worſe part: ſo we are alſo bound to ſhew a louing heart, a tender affection, and a Charitable compaſſion toward our brethren, in ſeeking to defend and maintaine his good name, when we hear him ſlandered, and his good name impaired. If we heare a malicious enemy broach his malice, by ſpeaking lies, and vttering ſlanders againſt our brethren, ought not we as their friends, in louelove to open our mouths in the cauſe of the dumb, ſhewing our diſlike of their euill reportes, and teſtifying our good affection toward their perſons, and relating the truth in their defence? For wee muſt know, that we may be ſlanderers as well by ſilence, and holding our peace, as by diſcrediting them by our tongues. He is a falſe witneſſe, that hearing his neighbor falſely accuſed, doth not labour to cleare him, when he is able by giuing Teſtimony vntounto the truth.

When Ionathan by his owne knowledge, perceiued that the reports were falſe which flatterers had deuiſed, and Saule had immagined againſt Dauid, (being then miſled and miſinformed) he could not holde his tongue, oo1 Sa. 20, 32.1 Sam 20:32but ſpake in his defence, in the cauſe of the innocent, ſaying; Wherefore ſhall hee die? What hath he done? The like we ſee in Nicodemus, when he ſaw the malice of the Scribes and Phariſes to hauehave bin ſo great, that they woulde hauehave condemned Chriſt abſent and vnheard, he ſtood vp in the Counſell, & ſaid; ppIohn 7. 51.John 7:51Doth our Law iudge a man before it heare him, and know what hee hath done? This ought to be an example vntounto vsus, how to behaue our ſelues, when wee heare good and godly men reuiled and rayled vponupon, wrongfully accuſed, and vniuſtly ſlandered, we ſhould not be tongue-tied, but open our mouthes in their defence. It is a firme teſtimony of our louelove both to their perſon & profeſſion. Laſtly, we are to ſhew the griefe & ſorrow which we conceiue, when ſoeuer we heare a true report of any faults and ſins committed by them that hauehave bin a blot and blemiſh vntounto him. We ſee this qqNehemiah 5 Eſra 9. Phillip. 3.Neh 5Ezra 9in Nehemiah, in Ezra, in Paul, and many others. So then, ſuch as are ready to iudge the beſt of their brethren, wil be careful to make the beſt of eueryevery thing, to defend their good p. 430name from ſlanders and reproaches, and to teſtifie their greefe for ſuch euils as breake out of them.

Vſe. 3.Thirdly, albeit we are to hope the beſt of others, and to iudge charitably of them; yet we muſt know, that it is our duty to admoniſh one another, and ſeeke to conuert one another from going aſtray…. Heereby we ſhall ſaue a ſoule, cleare their good name, and couer a multitude of ſinnes. For it is moſt certaine, we can neuer conceiue a good Opinion of them, nor hauehave them in any eſtimation, nor entertaine a Charitable Iudgement of their dooings, vnleſſe wee ſhew our ſelues forward to exhort and admoniſh them, when wee ſee they walke not with a right foote, nor tread in the ſteppes that leade vntounto eternall life. When Paule ſawe Peter diſſemble with the Iewes, he rrGalat. 2, 14.Gal 2:14reprooued him to his face: ſo did Nathan the Prophet Dauid after hee had ſinned.

It is a witneſſe infallible of our louelove, in that we admoniſh our Bretheren, and ſuffer not ſinne vponupon them. It ſhall bee a precious balme, that ſhall not breake their heads. On the other ſide, as we are to iudge the beſt of others; and to admoniſh thoſe that fall and offend: ſo we ought not to thinke that they hate vsus that ſhew vsus our faultes, or that they are our enemies that reprooue vsus. A ſharpe reproofe, is more hardly digeſted, then a bitter pill is ſwallowed. We deſire for the moſt part to be ſoothed and flattered in our ſinnes, and to hauehave ſoft pillowes ſowed vntounto our Elbowes, that we may ſleep in ſinne, without controulment, and ſo runne into deſtruction without trouble, and with much eaſe. Neuer were there more miſerable times then theſe ate, in the which wee liue. Hee that reprooueth, maketh himſelfe a prey: and he that is reprooued, ſtormeth and rageth at the matter, as if hee had receiued a great iniurie, and as if men had gone beyond the bounds of their Calling. But if there be true Wiſedome in vsus, wee muſt regard thoſe that do admoniſh vsus in the Lord.

Vſe. 4Laſtly, ſeeing it is our duty to hope and eſteeme the beſt one of another, let this be acknowledged and confeſſed of vsus, that we muſt iudge of no man before the time; we muſt take heed of raſh iudgement, according to the rule of Chriſt, ſſMath. 7, 1, 2.Matt 7:1Matt 7:2Iudge not, that ye be not iudged; for with what Iudgement yee Iudge, ye ſhall be iudged: and with what meaſuee you mete, it ſhall be meaſured to you againe. Likewiſe our Sauiour in the parable of the Houſholder, which went out at the dawning of the day to hire Laborers into his Vineyard, ſignifieth, That God calleth at all houres and times of the day; ſome at one time, and ſome at another, according to the good pleaſure of his owne will. We muſt deſpaire of no mans ſaluation, but hope the beſt of them, that God will giuegive them repentance, to come out of the ſnares and ſubtleties of the Deuill, whereby they are holden captiues to do his will.

This offereth vntounto vsus theſe three Meditations. Firſt, it is a comfort to thoſe that at the laſt are brought to repentance. No man is excluded from grace in this life, and from glory in the life to come, that turneth vntounto God with all his heart. The Theefe vponupon the croſſe was receiued to mercy: they that were called at the eleuenth houre, and laboured but one houre, had their peny. It falleth out oftentimes, ttMath 19, 30. and 20, 16.Matt 19:30Matt 20:16That the laſt are firſt, & the firſt are laſt. Let none deſpaire through the greatneſſe, hainouſneſſe, and multitude of his ſins, but rather make haſt, & delay not the time, to put off from day to day, conſidering how ready the Lord is to imbrace him, to receiue him, to forgiue him.

Secondly, albeit the gate of mercy be ſet wide open for all penitent perſons, yet this ought not to harden mens hearts in careleſneſſe and ſecuritie. For the vngodly that continue in their ſins, hauehave no defence for themſelues and their preſumption in Gods MercieMercy, by the example of thoſe that were called at the laſt houre of the day. Marke, that ſo ſoone as the theefe and Laborers were called, uuMath. 20. 7.Matt 20:7by & by they repented: the reaſon why they turned p. 431from their ſinnes no ſooner, was, becauſe grace was no ſooner offered vntounto them: but when God ſpake, they heard his voice; when God called, they anſweared without delay: whereas theſe impenitent perſons hauehave had the meanes oftentimes offered vntounto them, and yet refuſe the calling of the Lord.

Thirdly, we are to hope the beſt of our brethren, to commend them vntounto God, to pray for their conuerſion. There cannot be a greater iniury done vntounto them, then to paſſe the ſentence of condemnation vponupon them, and as much as lieth in vsus, to blot them out of the booke of Life. Hence it is, that the Apoſtle ſaith, 1. Cor. 4. xx1 Cor. 4, 5.1 Cor 4:5Iudge nothing before the time, vntill the Lord come, who will lighten thinges that are hid in darkneſſe, and make the counſels of the heart manifeſt, and then ſhall eueryevery man hauehave praiſe of God. The ſecrets of God belong vntounto him, wee are not to ſearch into them, but to adore them.

[Knowing that thou wilt doe euen more then I ſay.] This is a confirmation of the former concluſion, drawne from a compariſon of the greater to the leſſe, in this manner: I doubt not but thou wilt receiue him, becauſe thou art ready to perfourme more then I require at thy handes, which is amplified and enlarged by an humane teſtimony, I know it well enough. Heere then wee may ſee, the good opinion that Paule had conceiued of Philemon, that he was willing not onelyonly to graunt whatſoeuer he craued of him, but to yeeld more then he required. Doctrine 5. The Faithfull being moued to Chriſtian duties, hauehave yeelded more then hath bin required of them.The Doctrine ariſing from hence is this, that righteous men being mooued to Honeſt, Charitable, Iuſt, and neceſſary duties, will yeeld more then men can well requeſt and require them to doe. The people of God hauehave from time to time ſhewed themſelues ready, not onelyonly to do what they hauehave beene commanded, but to practiſe more then hath beene charged vponupon them.

This we ſee in the Children of Iſraell, when they were required to bring their Offerings yyExod. 35, 5, & 36, 5, 6.Exod 35:5Exod 36:5Exod 36:6to the Lord with a willing heart, they brought too much & more then enough, for the vſe of the worke and the building of the Tabernacle. They were not ſlacke and backward in furthering the ſeruice of the Sanctuary, but zealous and forward in promoting the glory of God and the place of his worſhip, ſo that they prepared and preſented more then was looked for at their handes. When Dauid ſaw that the plague was ſtayed, and the hand of God remooued from him and his people, he was willed to go vp and reare an Altar vntounto the Lord in the threſhing floore of Araunah the Iebuſite (where the Angell ſtood being commanded to ſtay his hand) which he deſired to buy with his money: but Araunah ſaid vntounto Dauid. zz2 Sam. 24, 21, 22.2 Sam 24:212 Sam 24:22Let my Lord the King take and offer what ſeemeth him good in his eyes: Behold the Oxen for the burnt Offering, and Chariots, and the Oxen for Wood: all theſe thinges as a King, he gaue vntounto the King.

True it is, Dauid would not accept of this kindneſſe, nor offer a burnt offering vntounto the Lord his God, of that which coſt him nothing, ſo that he boght the threſhing floore & the Oxen of him at a price; notwithſtanding, it ſheweth the readineſſe, willingneſſe, and forwardneſſe of this good man to doo more then was required at his hands. And as we ſaw the free-heartedneſſe of the people at the building of the Tabernacle: ſo we may ſee the ſame in preparing for the building of the Temple, for when Dauid prouoked thē by word and example to offer freely, and ſaid aa1 Chro. 29, 20, 21.1 Chr 29:201 Chr 29:21Who is willing to fill his hand to day vntounto the Lord? The Princes of the families, and the Princes of the Tribes of Iſraell, and the Captaines of thouſands, and of hundreths, with the Rulers of the Kings worke, offered willingly, and they gaue for the ſeruice of the houſe of God, fiue thouſand Talents of Gold, &c. and they with whom precious ſtones were found, gaue them to the Treaſure of the houſe of the Lord, &c. So that among them they p. 432brought more to the helping forward of the building of the Temple, then Dauid looked for.

The like we ſee in the practiſe of the Churches of Macedonia, who prouided for the Saints of Ieruſalem, not onelyonly as they were able, but beyonde that which they were able: for though themſelues were brought to great miſery, and extreame pouerty, yet they fainted not, but became ſo forward, that he ſaith of them, bb2 Cor. 8, 3, 4.2 Cor 8:32 Cor 8:4I beare them record, that to their power; yea, and beyond their power, they were willing, and they prayed vsus with great inſtance, that we would receiue the grace and fellowſpip of the Miniſtring which is towardes the Saints. The Apoſtle craueth of them a little, and they performe much: hee beſeecheth them to do according to their power, and they bring vntounto him beyond their power. By all theſe examples, as by a Iury of many witneſſes, it appeareth, that the faithfull will not hang backe, but be ready to performe and practiſe more then is required of them; they will not do leſſe, but more then is looked for at their hands.

Reaſon 1.Though this truth be plaine in it ſelfe, yet it will bee made much plainer by reaſons. Firſt of all, the obedience of the faithfull, will ſuper-abound, becauſe they ſet before them the example of God, and delight to come neere vntounto him. They hauehave experience of his bountifull dealing toward them, he is ready to graunt not onelyonly what they aske, but more then they aske. They finde him not onelyonly willing to heare them when they pray, ccPſal. 21, 3.Ps 21:3But forwarde to preuent them with his bleſſings before they pray. When Salomon deſired a wiſe heart to go in and out before his people, he gaue him Wiſedome, Riches, & Honour. Seeing therefore, the godly do feele this vnſpeakable liberality of God toward them, that he heareth before we call, and granteth before wee aske, and anſwereth before we requeſt, wee ought to reſemble our heauenly Father, and to put on his Image, that we may ſhew our ſelues like vntounto him in yeelding more at the ſuite of our brethren, then can be required of vsus.

Reaſon 2Secondly, the Children of God hauehave a free and willing minde, and ſeeke to walke before him with a perfect heart. And what will not a willing heart do? Will it not ſtriue to attaine to perfection? When Moſes ſetteth downe the forwardneſſe of the people, in offering to the Lord for the worke of the Tabernacle of the Congregation, he maketh this to be the cauſe: ddExod. 35, 5. 21, 22.Exod 35:5Exod 35:21Exod 35:22They had a willing heart. And againe, EueryEvery one brought ſomewhat, whoſe heart encouraged him, and whoſe ſpirit made him willing: both men and weomen; as manie as were free-hearted, came and brought Taches & Earings, and Rings, &c. The like is mentioned of Araunah the Iebuſite, that he had in the ſeruice of God ee2 Sa. 24, 22.2 Sam 24:22The heart of a King. Now where there is a free ſpirit, a willing minde, and a perfect heart, there is no dallying or delaying in the duties of piety and obedience, but ſo feruent and zealous a proceeding, that we ſee men voluntarily inclined to do more then we could deſire of them.

Reaſon 3.Thirdly, their ioyfulneſſe in the workes of righteouſneſſe and godlineſſe do exceed the triall of neceſſity. Though the Lorde try his people with manifold afflictions, yet they are ſo farre from quailing and cooling their willing readineſſe, and ready willingneſſe to do according to that they are required, nay aboue that they are required, y^t they make the ſame much more excellent and famous. This is the reaſon expreſſed by the Apoſtle, that the Churches of Macedonia were liberall according to their ability, & beyond their ability, ff2 Cor. 8, 2.2 Cor 8:2Becauſe in great trial of affliction their ioy abounded, and their moſt extreame pouerty abounded vntounto their rich liberality. Such ioy and comfort do the faithfull take in doing the duties required of them, that they think they can neuer do too much, or proceed too farre.

Reaſon 4.Fourthly, they acknowledge all things to be from God, and to bee his; and therefore they will yeeld freely, where he requireth, and what hee requireth, and as farre as he enableth them to their vttermoſt ſtrength. This maketh p. 433ſtriue with themſelues, euen to out-go themſelues. The Prophet Dauid acknowledgeth this vponupon the practiſe of a good dutie performed with an earneſt and zealous affection, he bleſſed the Lord before al the Congregation, and ſaide; gg1 Chro. 29, 10, 11.1 Chr 29:101 Chr 29:11Bleſſed be thou, O Lord God of Iſraell our Father, for euer & euer: Thine, O Lord, is greatneſſe, and power, and glory, and victory, and praiſe: thine is the kingdome, O Lord, and thou excelleſt as head ouer all, &c. The ſame doth the Apoſtle remember of them of Macedonia, hh2 Cor. 8, 5.2 Cor 8:5This they did, not as we looked for, but they gaue their owne ſelues, firſt to the Lord, and after vntounto vsus by the will of God. All theſe Reaſons being laide together, and duly conſidered, do perſwade to our Conſciences this truth, that we ſhould ſhew our ſelues readie to yeelde more, rather then leſſe, touching thoſe duties that are required of vsus.

Vſe. 1.The Vſes remaine to be handled. Firſt, from hence we learne this point, that forwardneſſe and zeale in good thinges is greatly to bee commended. We cannot yeeld more then is looked for at our hands, vnleſſe we be earneſt and feruent in the ſpirit, as men that are led by the ſpirite. True it is, there is no warrant to walke without our warrant, or to runne too faſt without any guide. Hence it is, that Salomon ſaith, Eccl. 7, 18, 19. Be not thou iust ouer-much, neither make thy ſelfe ouer wiſe, wherefore ſhouldſt thou be deſolate? Be not thou wicked ouer much, neither be thou fooliſh; wherefore ſhouldeſt thou periſh, not in thy time? Meaning thereby, that as we ſhould not ſuffer ſinne to raigne in our mortall bodies (though we cannot wholly driue it away) ſo we ſhould not ſeeke a righteouſneſſe beyond the Law. This ouer-much righteouſnes was in him, who being commanded in the name of God ii1 Kin. 20, 35.1 Kgs 20:35to ſmite the Prophet, & in ſmiting to wound him, refuſed to obey, becauſe it ſeemed ſtrange vntounto him to wound a man that was godly, and not guilty of any crime. The like is that which Saul did, kk1 Sa. 15, 21.1 Sam 15:21who being expreſly charged and forbidden to ſaue aliue any perſons or Cattle that belonged to the Amalekites, preſerued the chiefeſt of the things, and the choiſeſt of the Oxen and Sheep to offer vp in ſacrifice vntounto the Lord. But the one of them was ſlaine of a Lyon; the other loſt his kingdome; to teach vsus, that to obey is better then ſacrifice; & to hearken, is better then the fat of Rams. So then, we muſt vnderſtand, that albeit we are to be ready to yeeld more then well can be required of vsus, yet we muſt not thinke to do more then God requireth of vsus. If we ſpeak of the duties that God commandeth, we come far ſhort when we hauehave done what we can, & we muſt confeſſe we are vnprofitable ſeruants; but when we ſpeak of good and Chriſtian duties which our Miniſters or brethren craue of vsus; & deſire vsus to practiſe, we ſhould willingly perfourme more then they aske at our hands. Let vsus therefore bee feruent and zealous in al lawful and honeſt thinges. It is good alwayes to be earneſt in a good thing. The Lord abhorreth and deteſteth the Luke-warme Laodiceans, that are neither hot nor cold, but wil ſpew them out of his mouth. If any ſhould deale in our cauſe for vsus, we would not hauehave him deale negligently and careleſly: ſhal we then be remiſſe and careleſſe, when we deale in matters that belong to God, and our owne ſaluation? Shal we deale as men benummed with cold, that ſeeme to hauehave no life in them, but are frozen-hearted, and hauehave no motion of the ſpirit of God in vsus? Let vsus not ſtand at a ſtay, but alwaies proceed forward, as Trauellers that haſten to the end of their iourney: or as Sea-faring men, that thinke it long vntil they lye at rode in the Hauen, as in a ſafe harbour from winde and weather. This ſerueth to reprooue al thoſe, that accuſe and reproach others, for being too forward and zealous. If wee bee not zealous in Religion, we are of no religion, whatſoeuer we account of our ſelues.

Vſe. 2.Secondly, this Doctrine is a comfort to our ſelues, and to other the ſeruants of God, and an occaſion of great ioy, when as we our ſelues or others p. 434are forward and chearefull beyond expectation in good things. A notable example of both, is offered to our conſideration, in the prouiſion that was made, and the furniture that was prouided for the building of the Temple, 1 Chron. 29. 9. Where we ſee, that when Dauid himſelfe hauing a great zeal and delight in the houſe of his God, gaue of his owne Gold and Siluer, and the people and Princes following his example, ſpared no coſt and expenſes, it is ſaid, The people reioyced when they offered willingly, for they offered willingly to the Lord, with a perfect hart: and Dauid the King alſo reioyced with great ioy. Againe, there is great occaſion offred vntounto vsus to glorifie God, & to praiſe his name, whenſoeuer he worketh this willingneſſe in the hearts of his childsen, and when we ſee their zeale to abound, and their readineſſe to go beyond any requeſt that we can make vntounto them. It is a property of the good and diligent ſeruant, who being bidden to go, will run about his buſineſſe; or being required to do little, will gird vp his loynes and doe more: as, on the other ſide, the Wiſeman teacheth, Prou. 10, 26. that as Vineger is to the Teeth, and ſmoake to the eyes, ſo is the ſlouthfull to them that ſend him. When we behold ſuch an encreaſe in godlineſſe, and a running in the race of Chriſtian duties, let vsus be mindfull to giuegive God the glory and the praiſe, who hath touched their hearts to bring forth ſo great fruits. Contrarywiſe, it is the cauſe of much griefe and ſorrow, when men deceiue the hope and expectation that is conceiued of them in the beſt thinges, when we looke for a plentifull Harueſt, and finde onelyonly a few blaſted eares; when wee expect an encreaſe, and ſee nothing but a fearefull fainting and languiſhing in honeſt and holy duties. This is it which the Author of the Epiſtle to the Hebrewes reproueth in them, ppHeb. 5, 21.Heb 5:21When, as concerning the time, ye ought to bee Teachers, yet hauehave ye need againe that we teach you, what are the firſt principles of the worde of GOD: and are become ſuch as hauehave neede of Milke, and not of strong Meate.

The like reproofe is caſt vponupon the Galathians, Chap. 3, 1. O fooliſh Galathians, who hath bewitched you, that ye ſhould not obey the trueth to whom Ieſus Christ was before deſcribed in your ſight, and among you crucified? Oh! ſee, ſee, the miſery of our dayes, all come ſhort of the duties that are required of them, be they neuer ſo iuſt, honeſt, neceſſarie, ſo greatly to Gods glorie, and the aduancement of true Religion. If men would come thus farre, to yeeld halfe ſo much as is requeſted of them; or as farre as they ſhould, wee ſhould iudge it much, and it would appeare greater then it is. Beholde, the barrenneſſe and backwardneſſe of our daies, that yeeld no better fruit. If a man would take a Light, and ſearch vppe and downe from houſe to houſe, where ſhall he finde a true-hearted Philemon, of whom we may boldly ſay, as Paule doth in this place; I know that thou wilt do euen more then I ſay? I would we were come thus farre, to ſay of our profeſſors, I know thou wilt do as much as I ſay. We hauehave not learned to performe ſo much; we have ſtarted backe from our former zeale; we are fallen from much, to little; and from little, to nothing at all; and from nothing, to leſſe then nothing; that is, from no good, to much euill. For, how many might a man ſingle out by name, and point out with the finger, who nothwithſtanding their happy beginnings, & rayſing a woonderfull expectation of a glorious end, are now become dry and withered; of whom we may ſay, I knowe thou wilt doe nothing, I know there is nothing in them, I know they hauehave embraced this preſent World. Theſe are qqIob 6, 15, 16, &c.Job 6:15Job 6:16like thoſe Streames or Channelles, which immediately after a ſhowre of Raine runne ſwiftly, and promiſe to the poore Traueller, that wandereth in the VVilderneſſe, a moſt comfortable refreſhing, but in time of neede deceiue him: So is it with ſuch as hauehave embraced the Faith, and ſeeme to hauehave receyued into their drie heartes the ſweet rrDeut. 32, 2.Deut 32:2Dewes, and pleaſant ſhowers of the Word, who appeare zealous for p. 435a time and afterward fall away, they deceiue the hope that hath beene conconceiued of them, and the end with them is worſe then the beginning.

The Doctrine, that hath dropped vponupon them as the raine vponupon the hearbes, and the great raine vponupon the graſſe, is quite dried vp, and no remnants therof are to be diſcerned; according to the ſaying of Chriſt, ſſMath. 25, 29.Matt 25:29VntoUnto eueryevery man that hath, it ſhall be giuen, and he ſhall hauehave abundance: but from him that hath not, euen that he hath ſhalbe taken away. This is notably expreſſed in the parable of the Man that going into a ſtrange Country, called his ſeruants, deliuered and deuided to them his goods, and when one of them went his way and hidde his Talent in the earth, it was taken from him that had beene ſlouthfull, and giuen to him that had gained fiue Talents. Againe, if the time would ſerue, it were eaſie to ſhew, how ſumptuous, coſtly, and full of expenſes men are, to maintaine their vanities, pleaſures, and delights, aboue that we can deſire or imagine: but in other thinges moſt nigh and niggardly and hand-faſted. We ſee how waſting and prodigall they are in the purſuit of their carnall luſtes, they thinke no coſt to be too much, no charges too great.

Vſe 3.Laſtly, it is the duty of eueryevery man to labour to be anſwearable at the leaſt to the expectation that the Church hath had of him, and to endeuour to be as good as he hath made ſhew off, perfourming therein the practiſe of his profeſſion, not deceiuing any of the Seruants of God therein. This requireth of vsus a carefull obſeruation and marking of the manners of men, both of their beginnings, and proceedings, and not to ſtand (as idle behoulders) gazing in the aire; that we may vnderſtand the time, the meanes, the forwardneſſe, the knowledge, the ſhew that hath beene in many; all which hauehave promiſed much, and cauſed vsus to expect good thinges at their handes, and yet oftentimes in vaine. This appeareth in the ſong of the Prophet Eſay, Chap. 5. Wherein he ſetteth before the peoples eyes their great vnthankfulneſſe, ttEſay, 5, 4.that albeit the Lord had done for his Vineyard what he could, yet it brought forth wilde Grapes in ſtead of good Fruit: and therfore he threatneth that the Thornes ſhall ouergrow it, the Beaſtes ſhould ſpoile it, the Raine ſhall not nouriſh it. Thus alſo the Apoſtle ſpeaketh to the Hebrewes, who as hee exhorteth them, that leauing the Doctrine of the beginning of Chriſt they ſhould be led forward vntounto perfection, ſo he threatneth ſuch as turne backward with an horrible iudgement that ſhall come vponupon them, a fearefull curſe that ſhall ouertake them, uuHeb. 6, 7, 8.Heb 6:7Heb 6:8For the earth (ſaith he) that drinketh in the raine that commeth oft vponupon it, and bringeth forth Hearbes meet for them by whom it is dreſſed, receiueth bleſſing of God: but that which beareth Thornes and Briars, is reproued, and is neere vntounto curſing, whoſe end is to be burned. Whereby we ſee that an heauy curſe belongeth vntounto all ſuch as anſweare not the hope that is conceiued of them: they deceiue men much, they deceiue as farre (as lieth in them) God himſelfe, but eſpecially they deceiue their owne ſoules. We pitty thoſe greatly, whom we hauehave ſeene freſh and luſty, ſtrong and ſturdy of body, when they grow weake, faint, ſickly, and decaying in age and ſtrength: but much more ought we to lament to ſee thoſe that hauehave beene forward and gone before many others, to hauehave need to be taught againe the firſt principles of Religion, and to feed on Milke as they that are inexpert in the word of Righteouſneſſe. It is a ſigne of health, when men grow in ſtrength and ſtature: and it is a token of the true Childe of God, when men grow in grace. This is it which the Apoſtle ſpeaketh to the Corrinthians, xx2 Cor. 8, 7.2 Cor 8:7As ye abound in eueryevery thing, in faith, and word, and knowledge, and in all diligence, and in your louelove toward vsus, euen ſo ſee that yee abound in this grace alſo. And afterward he ſaith, yyverſe 24.Shew toward them and before the Churches, the proofe of your louelove, and of the reioycing that we hauehave of you. Likewiſe, Timothy had great praiſe in the Church, who, according to the p. 436propheſies that went before of him, did anſwer the expectation of the faithful, approuing himſelfe in the ſight of God and men. Heerevnto commeth the counſell and commaundement of the Apoſtle; zz1 Tim. 4, 151 Tim 4:15Theſe thinges exerciſe, and giuegive thy ſeife vntounto them, that it may be ſeene how thou profitest in all thinges. It is a great comfort and encouragement to the people of God, to ſee any the members of Chriſt to proſper and profit in good thinges: On the otherſide, it miniſtreth occaſion of much griefe and heauineſſe of heart, to behold the zeale of the Spirit quenched, and the light of the Goſpell that hath ſhined in their minds, eclipſed. If a man ſhould looke vponupon the members of his own body, and ſee any one of them ſhriueled and withered; as Arme, or hand, or Leg, not proſpering, not growing, not mouing, not receiuing life from the head: it would worke ſorrow in vsus, and we would pitty others, in whomſoeuer we ſhould ſee ſuch infirmities. In like manner, we muſt be well aſſured, it cannot but greatly greeue the Church of God, to behold the parts thereof to begin to faint and waxe feeble, to grow groueling downeward, when they ſhould caſt vp their eyes to Heauen, and liue as Cittizens of that Kingdome.