* HItherto we haue spoken of the reason in the former Verse. Now we come to the remoouing of another Obiection, which the Apostle pre∣uenteth in these two Verses, which seemed to stand in his way, & hinder the obtaining of his request. * For Philemon might haue said; Thou intreatest me for a Seruant that hath beene iniurious and hurtfull vnto mee, wasting and misspending my goods, and hindering much mine outward estate, there∣fore I must intreate thee to giue me leaue to punnish him according to his deseruings, and to recouer as I can my dammage inferred by him. How then can I receiue him that hath hurt me, and robbed me, and is in my debt? * To this Obiection of Philemon, let vs consider the answere of Paule, which he doth make two wayes; first, by a concession; then by a correction: as we saw before in remoouing the former Obiections. By concessions, or by way of graunting, impute it to me, require it at my hands, and lay it vpon my ac∣counts. This first answer, is confirmed & strengthned by an humain testimo∣ny, [I Paule haue written it with mine owne hand] I haue not set to my marke, and vsed the hand of another. * This Argument also hath the force of another secret Obiection, for Philemon might haue said; Thou promisest faire, and vndertakest much, thou offerest thy selfe to vndergoe the debt in word one∣ly, but I require some better assurance, and some stronger euidence. * To this Paule answereth; If thou refuse to take my bare word and naked pro∣mise, thou shalt haue more. For behold, I doe not request it without script or Page  359 scrole, I haue written it with mine owne hand: take this as a Bill or Obli∣gation of my hand-writing, that I will well and truelie satisfie, content, and pay, or cause thee to be well and truelie satisfied, contented, and paid what∣soeuer hee oweth thee. Loe, I binde my selfe firmelie vnto thee by these presents, which shall be thy warrant, that the debt shall be fullie and who∣lie discharged, without any fraud or delay. The reason may be thus conclu∣ded:

• If thou haue a Bill or Band of my hand to shew for his debt, then doubt not of the payment of it:
• But thou hast a Bill or Band of my hand,
• Therefore doubt not of the payment of it.

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

• If the case stand thus betweene thee and me, that thou owest vnto me thy ve∣ry selfe: Then much more thou maist forgiue thy Seruant this debt for my sake.
• But the case standeth thus betweene thee and me,
• Therefore thou maist forgiue him for my sake.

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

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

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

* Thus wee haue seene the order of the wordes, and haue learned the mea∣ning of them. It remaineth according to the maner and Method before pro∣pounded, to gather from hence such obseruations as are intimated vnto vs, and might be largely handled of vs. First of all, obserue with me, that the Apostle returneth heere to a consideration of that which might be obiected: so that we see it is the duty of the Ministers, not onely barely to teach the truth, but to remooue doubtes, to answere Obiections, to put away Impedi∣mentes, Page  362 and to cleere al difficulties that may sticke in the mindes of the hea∣rers, and hinder the beleeuing and embracing of the truth deliuered vnto them. For howsoeuer our care be to teach plainely and euidently, yet the carnall reason of a naturall man ministreth many cauilles and questions, whereby diuerse scruples remaine in the hearts of the people, as dangerous stumbling blockes to turne them out of the right way, & to stay their course from running with a right foot in the paths of righteousnesse. Wherefore it standeth vs vpon, to consider diligently, what may be alleaged against the truth that is taught by vs, and to make a plaine answere vnto the same. This we see in euery Epistle practised by the Apostle. When he had taught free iustification a by faith apprehending Christ without the workes of the Law, the Iewes might haue obiected; If the law do not iustifie, then it was giuen in vaine, it is abolished, it serueth to no purpose. He knew this would be concluded, and therefore he preuenteth it; saying, Doe we then make the Law of none effect through faith? God forbid: yea, we establish the law. And af∣terward, b hauing taught that where sinne abounded, there grace abounded much more, if he had rawly and barely left the matter thus propounded, a man might haue obiected; If this be true, that there grace aboundeth where sinne hath abounded, then sinne seemeth to be the cause of Gods glory, and then why do we not sinne fully and freely, that thereby the glory of God may be magnified? Wherefore he vnloseth this knot in the words and chap∣ter immediately following, What shall we say then? Shall we continue still in sin that grace may abound? God forbid: How shall we that are dead to sinne, liue yet therein? Likewise to the same purpose he speaketh againe, for hauing proued that sinne shall not haue dominion ouer vs, c because we are not vnder the law, but vnder grace, considering with himselfe, that prophane men might abuse the grace and liberty of the Gospell to commit sinne with greedinesse, hee replieth, What then? shall we sinne, because we are not vnder the law, but vnder grace? God forbid, &c. The like we see practised in other places: When hee hath taught the Ephesians to loue their Wiues as their owne bodies, yea euen as Christ loued the Church, and addeth, that this d is a great secret or mystery: a man might aske, do you speake this of the loue that ought to be betweene the Husband and the Wife, or of the loue that is betweene Christ and his Church? he answeareth, I speake concerning Christ, and concerning the Church. In like manner deliuering a rule to the Church, that Widdowes should bee chosen to attend vpon the sicke and those that were diseased, he would haue none vnder threescore yeares of age set a part to this Office, he addeth, e But refuse the younger Widdowes, for when they haue begunne to wax wanton a∣gainst Christ, they will marry, hauing damnation: The Apostle knowing that these wordes might haue beene wrested wrongfully and applyed contrary to his meaning, (for one might haue said, what, haue they damnation for mar∣rying? Is marriage the cause of damnation?) He resteth not so, but answea∣reth the point, they haue damnation for denying and breaking their first faith. This wisedome is to be put in practise of all the Ministers of Gods word, wee must be able not onely to teach, but to conuince, and to fore-see what may be obiected against that which we haue deliuered. So then the Ministers must be men of knowledge, throughly furnished to conuince the aduersa∣ries, and replenished with store, both new and old, to ouerthrow all spirits of contradiction that seeke to subuert and destroy the faith of many. And it belongeth to the people to resort and repaire to their Ministers thus qualli∣fied, for resolution of doubts wherewith they are troubled, f considering with themselues that the Priests lips must preserue knowledge, and that the people are to seeke the law at their mouthes, because they are the Messengers of the Lord of Hoastes.

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

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

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

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

Lastly, obserue with me in the last wordes the Metaphor vsed by the A∣postle, witnessing and warning him that he owed to him his owne selfe; as if he had beene taken by him in warres, by the law whereof he was as his own. This serueth to teach vs, that all men are by nature captiues to sinne and pri∣soners to Sathan, being deliuered and freed from the subiection and slauery of them. This our Sauiour teacheth, q Verily, verily, I say vnto you, that who∣soeuer committeth sinne is the seruant of sinne: if the sonne shall make you free, ye shall be free indeed. To this purpose the Apostle Paul speaketh, r Know yee not that to whomsoeuer ye giue your selues as seruants to obey, his seruants, yee are to whom ye obey: whether it be of sinne vnto death, or of obedience vnto righteous∣nesse: but God be thanked, that ye haue beene the seruants of sinne, but ye haue o∣beyed from the heart vnto the forme of the Doctrine whereunto ye were deliuered: being then made free from sin ye are made the seruants of Righteousnesse. Where Page  365 the Apostle sheweth, that there are two sorts of Seruants; some are Seruants to sinne; other, are Seruants to righteousnesse: and whosoeuer is Seruant to one, cannot be Seruant to the other; they are so opposite and contrary the one to the other, that no man can serue these two Maisters. This is it which the Apostle Iohn handleth; He that s committeth sinne is of the Deuill, for the Deuill sinneth from the beginning: for this purpose was made manifest that Son of God, that he might loose the workes of the Deuill. Let vs all suffer the Mini∣sters of the Gospell to take vs out of the hands of Sathan, and to subdue vs to the Kingdome of Christ, by the two-edged Sword that goeth out of his mouth. Thus much may suffice for the generall obseruations which arise out of the words, and might be stood vpon at large; but I haue onely breefelie pointed them out. Now let vs particularly lay open such doctrins as are more especially aymed at in these words.

In the former verse, we haue heard how the Apostle hath reasoned on this manner with Philemon, [If our things be common, thou oughtest to receiue him to fauour, whom I haue so great cause to fauour] vrging a community and fellowship in all Gods blessings. But in this verse he acknowledgeth a debt to Philemon from Onesimus, and doth take it vpon himselfe to answere it. * We learne from hence, that the com∣munion which is among the faithfull Saints, doth not take away the priuate possession, dominion, distinction, and interest in the things of this life. Al∣beit the things belonging to this temporall life, be in some respect common, yet in another respect they are priuate. They are common touching vse, they are priuate touching possession. This appeareth in the practise of the Fathers that liued after the flood; as Abraham, Isaac, Iacob, Iob, Dauid, and diuers others; who albeit they willingly imparted to their Brethren the bles∣sings of God bestowed vpon them, yet they had their speciall houses of a∣bode, inheritances of lands, possessions of goods, Flocks of Sheep, heards of Cattell, and distinction of Seruants. Mark this in the order, that God tooke with his owne people, when he had subdued their Enemies, and brought them into the Land, t euery Tribe had his seuerall inheritance, and euery Fa∣mily in the Tribe, had his peculiar possession deuided vnto him by lot, to a∣uoyd all Controuersie and contention among them. When Naboth was vrged by Ahab to passe his Vineyard to him, eyther by sale or by exchange, he answered; u The Lord keepe me from giuing the Inheritance of my Fathers vnto thee. This is it which Salomon speaketh in the Prouerbs, x Drinke the Wa∣ter of thy Cesterne, and of the Riuers of Waters in the streetes, but let them bee thine, euen thine onely, and not the Strangers with thee. He teacheth the faith∣full to liue of their owne labours, and to be helpefull to the godly that want. Great were the wants and miseries of the poore Saints of God, (as we see in the Actes of the Apostles) so that many solde their possessions to releeue the distressed Members of the Church: yet the Apostle Peter saith to Annanias, who had kept backe a part of the price of that he had sold; y Whilst it remai∣ned, appertained it not vnto thee? And after it was solde, was it not in thine owne power? How is it that thou hast conceiued this thing in thine heart? Thou hast not lied vnto men, but vnto God. By which words it is manifest, that albeit the Saints accounted nothing their owne, but had all thinges common among themselues, yet they alwaies retained a seuerall right and propriety in those things that they possessed.

* This truth will yet further and better appeare vnto vs, if we enter into the consideration of the Reasons that serue to strengthen it. First, it is confir∣med by the Commaundements of God, and by the fourth petition of the Lords Prayer. The z eight Commaundement forbiddeth vs to steale away our Neighbours goods, and to do him the least hurt therein. The tenth com∣mandement Page  366 a restraineth the inward lusts & motions that arise in our minds, and condemneth the coueting of his house, of his wife, of his seruant, of his oxe, of his asse, or of any thing that belongeth vnto him. If then, God com∣mandeth the preseruation of euery mans goods, and forbiddeth all iniuries to be offered vnto them; it standeth vs vpon to acknowledge a right and in∣terest that euery one hath in earthly things giuen vnto him. Likewise, our Sauiour Christ teacheth vs b daily to aske our daily bread, so that no man ought to desire that which is anothers bread, but euery one to know his owne, what God hath giuen him, and what he hath giuen to others. If then there be bread that is ours, then also there is bread that is not ours. And if somewhat be ours, and somewhat not ours; it followeth that euery one hath an interest in his owne goods, and cannot lay hold on another mans.

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

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

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

In the next Chapter, among many Christian vertues, Cornelius the Cap∣taine is commended, to r Be a deuout man, and one that feared God withall his Houshold, which gaue much Almes to the people, and praised God continually. In the eleauenth Chapter we see, that after Agabus had signified by the Spirit, that there should be a great Famine throughout all the World; s The Disci∣ples, euery Man according to his ability, purposed to send succour vnto the Bre∣thren which dwelt in Iudea. Marke heere that he saith; Euery man according to his ability; for what ability could any haue, if no man did hold any thing as his owne? Or what difference could there be betweene one another? In like manner, we heard before, t of the house of Mary the Mother of Iohn, where many were assembled: and we read of the house of u Simon the Tan∣ner Page  369 where Peter lodged, and continued for the space of many daies: he was a true Christian, and yet he kept his house after his conuersion to the Faith of the Gospell. In the 16. Chapter, Lydia a seller of Purple, hauing her heart opened, and being baptized, saide; u If ye haue iudged me to be faithfull to the Lord, come into mine House, and abide there: and she constrained them. She doth not say; Sell my House, but enter into my House, which she so pos∣sessed, as that she communicated it also to the Apostles. In the twentith Chapter the Apostle Paule doth glorie before the Elders of Ephesus, saying; x I haue coueted no Mans Siluer, nor Gold, nor Apparrell. What reason can be rendred of this saying; if no Christian might lawfully retaine the posses∣sion and proprietie of Gold or Siluer? In the 21. Chapter it is said; that y Paule and they that were with him, entred into the House of Phillip the Euange∣list, whtch was one of the seauen Deacons, and abode with him. If nothing ought in priuate to be possessed, why had he not sold his house? How dareth he retaine and reserue any thing to himselfe? Wherefore is he not reprooued of the Apostle, and the rest of the Brethren, for breaking the supposed ordi∣nance that they had planted and appointed in all Churches. But of this, z I haue spoken else-where; a and others discusse and dispute this point at large, shewing that God hath setled this order to be obserued in the Church, that euery one gouerne aright his owne house, and distribute to the necessities of the Saints. The Apostle speaketh to this purpose; b If any Widdow haue Children or Nephewes, let them learne first to shew godlinesse toward their owne house, and to recompense their Kindred, for that is an honest thing, and ac∣ceptable before GOD. And afterward, c If there be any that prouideth not for his owne; and namely for them of his Houshold, he denyeth the Faith, and is worse then an Infidell. Likewise writing to the Thessalonians, he saith in the first Epistle, chapt. 4. d We beseech you brethren, that ye en•rease more and more, and that ye studie to be quiet, and to meddle with your owne businesse, and to worke with your owne handes, as we commaunded you. And in his second Epistle, Chapter 3. e When we were with you, this we warned you off, that if there were any which would not worke, that he should not eate: for we heard that there are some which walke among you inordinatelie, and worke not at all, but are Busie-bodies: therefore them that are such, we commaund and exhort by our Lord Ie∣sus Christ, that they worke with quietnesse, and eate their owne Bread, &c. Thus then it euidently appeareth, that the Annabaptists are deceiued, which goe about to bring in such a communion, or rather confusion among men, as neither Christ hath commaunded, nor the Apostles haue instituted, nor ex∣perience hath approoued, nor any Christians haue practised, nor the exam∣ple of the Church at Hierusalem hath warranted. To this Pestilent and poysoned Sect of detestable Heretiques, we may ioyne as Cozin-Germans, those mischieuous and miserable Male-contents, that hold in word the law∣fulnesse of priuate possession, but follow in practise the vnlawfulnesse of more then an Anabaptisticall communion.

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

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

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

First, that all of vs enioy more then we deserue, and can iustly challenge at the hands of God. If we would haue a crum of bread, wee must craue it of him, and say, l Giue vs this day our daily bread.

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Secondly, that we oftentimes doe want outward thinges, because we e∣steeme no more of inward graces and spirituall blessings. We haue no pro∣mise of God to bestow vpon vs earthly gifts, any farther then we aske by prai∣er, and seeke by faith heauenly things, according to the saying of Christ; m First seeke the Kingdome of God and his righteousnesse, and all these thinges shall be ministred vnto you. It is therefore Gods great iudgement vpon such grace∣lesse and thanklesse men, as contemne these thinges that belong to a better life, that oftentimes they are brought to feele the want of the transitory things of this life.

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

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

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

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

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

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

Let vs consider, that God hath made the poore as well as the Rich; and that the poore man is our owne Flesh. Especiallie, let vs alwaies remember that the godly poore are our Bretheren in Christ, a and that in the last iudge∣ment the Lorde Iesus will account it, and reward it as done vnto himselfe, whatsoeuer hath beene bestowed vpon his needy and distressed Brethren. If we be carefull to practise these duties of Christian Charity and Community, it shall auaile to seale vp Gods fauour toward vs in the remission of our sins, and much aduantage vs to obtaine many blessinges, seeing many supplica∣tions shall be made and offered vp for vs, and so we shall tast the fruite that wee haue planted, and haruest the Corne that wee haue sowed. For b Whatsoeuer a Man soweth, that he shall reape, (as the Apostle testifieth to the Galathians) and therefore if wee be diligent to helpe the poore and needie, we shall receiue a full recompence, with much increase into our owne bo∣somes.

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

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

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

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

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* And if we require better groundes to satisfie vs in this truth, let vs enter into the strength of reason to assure vs, without any wauering heerein. First, waigh with me the example of Christ, an excellent patterne and president of the practise of this, an example farre beyond all exception, an example that ouershadoweth, and dazeleth k and darkneth, all that cloud of witnesses pro∣duced by the Apostle in the Epistle to the Hebrewes; he became surety for his Church vnto his father, to pay the debt of our sinnes, and to satisfie his iustice. If then any doubt, or make a question of the former examples, wherein we saw how Ruben offered himselfe to become as a pledge to his fa∣ther, Iudah to Ioseph, Iason to the Gouernour, and the Samaritan to his Hoast: behold a most absolute and perfect example of Christ Iesus, who bound himselfe for vs; his body for our bodies, and his soule for our soules, that our sinfull bodies might be made cleane by his body, and our soules, washed through his most precious bloud. For the Prophet prophesieth, l that he should make his soule an offering for sinne. And Christ himselfe saith, m My soule is very heauy euen vnto the death, &c. Thus did his loue ex∣ceed and abound toward vs, that our loue might exceed and abound one toward another. To this purpose, the Apostle sheweth, n that Iesus is made a surety of a better Testament. He stood in our places, he tooke vpon him our sinnes, he bare in his body the punishments due to vs, he felt the wrath of God kindled against vs.

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

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

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

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

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

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

* Secondly, seeing we haue shewed it to be lawfull to enter into suretyship, (for if it had bin simply and altogether forbidden, Paule would neuer haue proffered himselfe to be surety vnto Philemon for Onesimus.) This serueth di∣uers wayes for our instruction. For heereby we are directed to be carefull to vse it lawfully. A thing that is of it selfe, and in it owne nature lawdable and lawfull, may be vsed wickedly, vnwarrantably, and vnlawfully. The Apostle Paule speaking of the Law saith, c We know that the Lawe is good, if a man vse it lawfully. The thing that is good, may be vsed in a manner that is not good. But it is a true and common Prouerbe, That the faults of the Ar∣tificers are not to be ascribed to the Arts themselues. The Law is not to be bla∣med, but the Teachers of the Law, who did falsely apply it, and wrongfully wrest it, and ignorantly corrupt it. Now, that which the Apostle speaketh of the Law, may rightly be spoken of suretyship: It is good and lawfull, if a Page  378 man vse it well and lawfully. But if wee vse it, and enter into it rashly, not rightly; ordinarily, not warily; foolishly, not wisely; desperately, not dis∣creetly; if we entangle our selues with it, without much deliberation, with∣out good circumspection, and without due consideration, it becommeth vn∣lawfull vnto vs.

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

Touching those persons for whom we become sureties, we must know, that we are not to engage our selues and our credite, for euery one that will craue it at our handes, or will desire vs to pawne our Word, and enter into bandes for them, and promise vs faire to see vs discharged: but in such men who oftentimes haue a greater feeling of their owne wantes and necessi∣ties, then of freeing them out of woe, that haue pledged themselues for them, g wee are to obserue three things. First, that they be well knowne. Secondly, that they bee honest and godly. Thirdly, that they bee suffi∣ent to pay that which they woulde haue vs bound vnto another, to assure him that they will pay. These are the persons that we are bound to helpe, either for Piety, or Charitie, or Honestie, or Amitie, or Consanguinity, or Affinity, all which bandes do binde vs one to another, and require some dutie to bee performed towardes them. This is set downe as a singular point of true Wisedome by the Wiseman, Prou. 11, 15. Hee shall bee sore vexed that is surety for a Stranger, and he that hateth suretyship, is sure. And afterward in the same Booke, to the same effect, h Take his Garment that is suretie for a Stranger, and a pledge of him for the straunger. As if he should say, pitty him not, let him feele the smart of his folly and rashnesse, and let him beare the punishment of his headinesse and heedlesnesse: according to that which is set downe in another place, i A Man destitute of vnderstan∣ding, toucheth the hand, and becommeth suretie for his Neighbour. Where∣by wee see, that we must not bee so ouer-seene to vndertake for all men Page  379 hand ouer head without difference, but for such as are well and thoroughly knowne vnto vs within and without, with whom we haue liued and beene long conuersant, and eaten (as it is k in the Prouerbe) a Bushell of Salt, of whose care and Conscience in his dealings with others, either in the same, or in the like cases we haue had some good triall and experience. Hee that doth engage himselfe farre for a stranger whom he doth not know, shall re∣pent afterward when it is too late. And if we haue seene or heard of his vn∣faithfulnesse in former times to others, we are deceiued if we expect any bet∣ter dealing.

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

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

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

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

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

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

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

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

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

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

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

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

Philemon might well haue contented himselfe with the bare word and naked Promise of Paule, forasmuch as his word and deede did not dif∣fer one from the other. This is the defence that he maketh for himselfe to the Corinthians, when he was accused of lightnesse and inconstancy, promi∣sing to come vnto them, and yet hee came not, l When I was thus minded to come vnto you, did I vse lightnesse? Or minde I those thinges which I mind, ac∣cording to the Flesh, that with mee should bee yea and nay? Yea, GOD is faith∣full, that our worde toward you, was not yea and nay. Notwithstanding, al∣beit his word was as good as his bande, and his saying accorded with his doing, and his promise were as strong as an Obligation, so that hee dealt not as men vsually doe, which will rashly auouch any thing that commeth into their head, and by and by chaunge their purpose in the turning of an hande. Wee see in this place, how hee, promising to satisfie Philemons dammage, and willing to leaue no scruple or doubt in him, doeth far∣ther confirme it, and assureth him by his hand-writing and Couenants, albe∣it Page  385 they two were great and neare friends, and had good interest one in ano∣ther.

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

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

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

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

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

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

* Fourthly, good assurance is to be allowed and receiued, to the end wee may safely dispose of such thinges as are in our power and possession, eyther to our posteritie or otherwise. Hence hath beene in all ages, the lawdable and commendale vse of making Willes and Testaments, which the word of God approoueth, by deliuering diuers rules belonging to that profession. The Law of God and of Nature, hath taught; that the Will and Testament of the dead, ought x not to be abrogated or altered: and that no y Will is of force vntil the Testator be dead. Now, we know not whether the gifts that we giue, & the Legacies that we bequeath, be of our own proper goods, or the goods of other men, except we haue before hand a sufficient assurance of them made vnto vs. Seeing therefore, where there is a fast knot, there is a sure keeping; seeing vpright dealing is to bee obserued; seeing occasions of quarrels and contentions are to be stopped; and seeing the goods that God hath giuen vnto vs, are rightly to be bestowed: it followeth, that euery one is to prouide for the security and quietnesse of his estate by all lawful means, not onely by word of mouth, but by assurance in writing, that thereby hee may foresee the danger that may come vpon him, and be wary and circum∣spect in all his doings; according to the saying of Christ, the Teacher and Author of true wisedome, z Be ye wise as Serpents, and innocent as Doues. For if wisedome doe season all our affaires, then also our contracts, that are com∣mon in this life.

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

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

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

Page  389

Lastly, it reproueth such, as notwithstanding assurance giuen, do make no conscience to pay debts and demaunds due, vpon agreement to their bre∣thren. These are forward to giue assurance, but backeward to make per∣formance. Many there are, that are content to yeeld to what promises, and enter into what bands you will craue: but when they haue done, they vse no care, and make no account to pay their debts, and to performe the Coue∣nants whereunto they haue consented and condescended, contrary to the counsell of the Prophet, who asking the question; d Who shall dwell in the Ta∣bernacle of the Lord, and who shall rest in his holy Mountaine? He answereth, He that sweareth to his owne hindrance, and changeth not. It is requisite for euery one, to be as wary and well aduised in his promises as he can, and to deliberate with himselfe and his Friendes, that he doe nothing rashly: but when he hath striken hands, and made a promise to his Neighbour, he ought to performe it, albeit it be to his hinderance, vnlesse peraduenture he be re∣leased.

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

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

First of all, if they disdaine not to be aduised and taught by vs, let the end of all their pleas and proceedings, be the finding out of the ttuth. Let this be the marke that they shoot at, and the starre whereby they direct all their course, which seasoneth all their pleadings (as it were) with Salt. If they re∣gard not the tryall of the truth, nor which way the cause go, so they may re∣ceiue their Fee; they abuse the ballances of Iustice, and turne equity into In∣iquity. God is truth, and euery one that belongeth vnto him, should la∣bour to bring the truth to light. It is a generall rule taught by the Apostle, f We cannot doe any thing against the truth, but for the truth. Woe therefore vnto them that dig deepe to hide the truth, and inuent shifts to bury it out of sight, that it may not take place; and do all things against the truth, and no∣thing for it.

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

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

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

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

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

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

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

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

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

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

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

Hitherto we haue seene the former part of the answer to the obiecti∣on: Now remaineth in these wordes, to be considered the reuocation of the former grant; wherein, albeit the Apostle will not speake what he thinketh, yet he leaueth it to Philemons secret cogitation, to consider what he was in∣debted vnto him, as if hee should say; I haue offered to discharge thy Ser∣uants debt; neuerthelesse, if thou remember me, and if thou hast not forgot∣ten thy selfe, the amends is already made, the debt is already paide. Where∣by it appeareth, u that Philemon was himselfe wonne to the embracing of the Faith by the Ministery of Paule, as his Seruant also was. First of all, the Apostle claimeth at his hands, that duty he challenged at the Seruants hand; as appeareth verse 13. where he sheweth, that he would haue retained him, that in his stead he might haue ministred vnto him in the bonds of the Gos∣pell. Seeing therefore both of them owed the like seruice; it followeth, that both of them had the same occasion: for the Apostle ioyneth them together, as the fruits of his Apostleship.

Secondlie, it is the greatest debt (that can bee) that is heere expressed, when he saith to him [Thou owest vnto mee euen thine owne selfe.] It was a great debt which the x Seruant owed to his Fellow-Seruant, that required of him an hundred pence, but so much Money would haue leuelled the debt, and discharged him from prison, and haue paied that he owed. They were great Debers y that owed; the one fiue hundred pence; the other fifty: but he that owed ten thousand Talents, was the greatest of all: and yet if they had beene able to haue paide so much, the debts had beene fully discharged. For where Money is owing, Money will make euen: a little summe, will be paide with a little; a great summe, with the like quantitie. The vniust Ste∣ward called together his Maisters Debters; and one owed an hundred mea∣sures of Oyle; another so many of Wheate, but the Apostle saith; hee did owe vnto him, not fifty pence, not an hundred pence, not ten thousand Ta∣lents, not an hundred measures of Oyle, not an hundred measures of Wheat, but his owne selfe; that is, euen his Soule and body. This debt he vrgeth because of his Ministry, by which he was at the first conuerted, and hitherto continued in the state of grace, which remained as a Seale engrauen and im∣printed in his heart. * From hence we learne, that such as haue gained vs to God, or preserued vs in the state of Saluation by the preaching of the Gos∣pell, ought to be most deare vnto vs, we owing vnto them euen our selues, and whatsoeuer we haue besides to doe them good. The benefits bestowed vpon vs by the Ministry of the word, can neuer be sufficiently esteemed, nor worthily enough prized, nor aboundantly enough be recompenced and re∣warded.

Hence it is, that when Elisha sell sicke of his sicknesse, whereof he dyed; Ioash the King of Israell came downe vnto him, and wept vpon his face, and said; z O my Father, my Father, the Charr•t of Israell, and the Horsemen of the same. Where we may learne what to account of the Teachers of the Church, by the testimony of a King that sitteth on his Throne: if he do so account of thē, such as are inferior to him must not make lesse reckoning of them. Here∣unto commeth the saying of the Prophet; a How beautifull vpon the Mountains are the feet of him that declareth & publisheth peace; that declareth good tidings, and publisheth saluation; saying vnto Sion, Thy God raigneth. Where he shew∣eth by way of admiration, that it is one of the greatest benefits to haue Pa∣stors Page  395 sent vnto vs, that may direct our steps into the way of peace, and guide our feet to eternal life. This is the estimation that the Galathians had of Paul, and the commendation which Paule giueth of the Galathians, that they ac∣counted nothing too dear or too good for him; b The triall of me which was in my flesh, ye despied not, neither abhorred: but ye receiued me as an Angell of God; yea, as Christ Iesus. What was then your felicity? For I beare you record, that if it had beene possible, ye would haue pulled out your owne eyes, and haue giuen them vnto me. Where he sheweth, that he was entertained among them as an An∣gell; nay, aboue an Angell, euen as Christ himselfe. To this purpose he wri∣teth to the Corinthians, c Let a man so thinke of vs as of the Ministers of Christ, and disposers of the secrets of God. By all which testimonies it is manifest, that such as conuerted vs to the faith, and brought vs to be Cittizens of the king∣dome of heauen, ought to be dearely and entirely beloued of vs.

* Neither should this seeme strange vnto vs. First of all, they are most of all to be loued and highly esteemed of vs that doe vs most good: we are most deeply indebted vnto them, that labour most for our benefit. This it is which our Sauiour insinuateth in the parable of the lender that had two debters; the one ought him more, the other lesse; and he forgaue them both: declaring, that he iudged vprightly, d Who supposed that he would loue him most, to whom he had forgiuen most. The greatest benefit requireth of vs the greatest loue. But the Ministers do vs, or may do vs the greatest good, if we lay not a barre in our owne way. For the blessings that God bestoweth vpon men by the Mini∣stry of his Pastors and Teachers, are spirituall and eternall blessings: but the blessings that the hearers do returne and recompence to their Ministers, are Temporall, and (as the Apostle speaketh, and calleth them) Carnall, saying; e If we haue sowen vnto you spirituall things, it is a great thing if we reap your car∣nall thinges? They fight our Spirituall battels for vs, and what do we not owe to such?

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

* Thirdly, they are the Ministers by whom we beleeue; and consequently, by whom we are saued: They are our Fathers in Christ, by whom we are be∣gotten to eternall life. To this end the Apostle saith; g Who is Paul then? And who is Apollos, but the Ministers by whom ye beleeued, and as the Lord gaue to euery Man? Can we haue a greater blessing bestowed vpon vs then Faith; without which, it is vnpossible to please to God? But Faith commeth by hea∣ring, and hearing by the Word of GOD: And the word is brought vnto vs by the Ministers of God. Seeing then, that they deserue the greatest loue, that doe vs the greatest good: Seeing the Ministers are vnto vs in the place of Christ Iesus; and lastlie, seeing they are the Instruments by whom we be∣leeue. It followeth necessarilie, that such as turne many vnto righteousnesse, are highly to be regarded, and to bee greatly magnified of vs aboue many others.

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

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

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

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

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

* Secondly, it meeteth with the starting holes and silly defences that many Page  398 make for themselues, who to excuse their contempt of the Gospell, and trea∣ding vnder foote the word of God, doe lay all the blame and fault vpon the Ministers. Aske the question of the most proud Spirits and prophane per∣sons, whether they be enemies to the preaching of the Gospell, and open contemners of the Gospell, or not: they will deny it, and shew themselues ready to abiure it; and yet none do more euidently contradict the truth then they. These are sly and secret enemies, who lightly esteeme Gods sacred and eternall word, vnder pretence of mens persons. They professe in word, to magnifie the word; but they regard not the Ministers that bring it. They know well enough, that if they should openly oppose themselues against the Scriptures, and bid battell to God; all men would cry out against them; all men would hisse at them; all men would point them out with the finger; and nod their heads at them as they go in the streets. But they goe more sub∣tilly and circumspectly to worke, they pretend the greatest loue to the truth that can be, all their quarrell is to the Ministers that deliuer it. And thus they thinke to slide away in the darke, that they may not be espied: whereas their owne consciences within them doe accuse them, and their owne hearts euery way, and euery day condemne them, to be deepe dissemblers, hollow hearted Hypocrites, and the most daungerous enemies that the Church of God hath. The same Apostle, that writing to the Thessalonians, chargeth them q Not to despise prophsying; exhorteth them also, and beseecheth them in the same Chapter, That they acknowledge them which labour among them, and are ouer them in the Lord, and admonish them, that they haue them in sin∣gular loue for their workes sake. The same Apostle that honoureth the Scrip∣ture with the greatest Titles of Dignity, r and maketh it sufficient to make The man of God absolute, being made perfect to euery good worke, writing vnto Timothy: dooth also commaund him, to Preach in season and out of season; to doe the worke of an Euangelist, and to cause his Ministery to bee throughly li∣ked off. It is a vaine excuse, and worse then the Figge-leaues that Adam sewed together to hide his shame, to seem to approue and allow of the word, and yet to reiect such as are appointed to speake in the Church, and are set ouer vs in the Lord.

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

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

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

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

* Thirdly, seeing the benefits brought vpon vs, both vpon our bodies and Page  401 soules, by the meanes of the Ministry, can neuer be worthily esteemed, and sufficiently expressed; it serueth to instruct vs in the necessarie duties of our obedience, euen to testifie our loue to the truth, by reuerencing and respec∣ting them that are as the Lordes Messengers, to bring the trueth vnto our doores. This the Apostle commendeth vnto vs in the Thessalonians, b For this cause also thanke we God, without ceasing, that when ye perceiued the word of God, which ye heard of vs, ye receiued it not as the word of men, but as it is indeed the word of God, which also worketh in you that beleeue. Where we see, that after the Thessalonians had heard the Gospell of Christ published vnto them, so many of them as were ordained vnto eternall life beleeued; and submit∣ted themselues to be duided and reformed by it.

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

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

Thirdly, it is farther required of vs, to embrace the truth in our hearts, & carefully to apply it to our owne soules. It belongeth vnto vs, not onely to heare it with the eare, and to assent to it with the mind but to lay it vp deep∣ly rooted in vs, and to make it our owne by a speciall application. This is the Page  402 right vse of the word, this is peculiar to the elect, and this is a work of grace in our hearts. The Hystoricall faith giueth a generall consent to the truth of God, but neuer goeth farther to apprehend it, as we see in Simon the Sorce∣rer, who is said to haue beleeued, that is; in a generall maner to haue con∣sented to the Gospell; and yet Peter telleth him, i That his heart was vpright, and that he remained in the gall of bitternesse. Let vs not therefore approbriate the word of grace, that is able to build farther vnto our owne selues; other∣wise we shall haue no more comfort then the Reprobates haue, who come so farre, as to confesse the word to be true, and that God by his Sonne will saue the Vessels of mercy.

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

* Lastly, seeing they, by whose ministry we are gained to God, and preser∣ued in the state of saluation being gained, ought to be most deare to vs, we owing vnto them our owne selues. This must teach the Ministers of God a necessary duty and lesson, to be marked of them; to wit, to endeuor by their daily diligence, and continuall preaching of the Gospel, to make the people indebted vnto them. For how do the people come so much in their debt, but that they receiue heauenly Doctrine by their Ministry, as from the mouth of God? Such as haue need of admonition, must be exhorted; such as are weak in the faith, must be strengthned; such as need comfort, ought to be comfor∣ted; such as are ignorant, must be instructed; such as are willing to be taught must be beseeched and intreated; and euery one must be handled according to his nature and condition, according to the rule of the Apostle, k Study to shew thy selfe approoued vnto God, a Workeman that needeth not to bee ashamed, diuiding the word of truth aright. All men are not to be handled after one ma∣ner, but one after one manner, and another after another. He were a badde and mad Physitian, that would vse all his patients to one receit. Some haue grosse humors in them, and stand in need to be purged; some, more strong∣ly; others more gently; according to their condition and Constitution. O∣thers haue more need to haue nature restored, then purged, such must haue Cordials and Restoratiues ministred vnto them. So is it with such as neede Physicke for the soule. The Minister must not be dumb and silent among his people, but speake vnto them, and instruct them as a good Father doeth his Childe, one after one manner, another after another manner, and euerie one by some meanes or other. This the Apostle setteth downe as a duty by his owne practise, l Wee were gentle amongest you, euen as a Nursse cherrisheth her Children: Thus beeing affectioned towardes you, our good will was to haue dealt vnto you, not the Gospell of GOD onely, but also our owne soules, be∣cause Page  403 ye were deare vnto vs. Where the Apostle testifieth his great loue and li∣berality toward them, that he accounted not his owne life precious & deare vnto himselfe, but was content to offer it vp vppon the Sacrifice and seruice of their faith, that he might reioyce in the day of Christ. So then, it belong∣eth to vs the Ministers of the word, to preach the Gospell with all patience, diligence, and long-suffering. Let vs be instant, in season, and out of season: Let vs be gentle i toward all men, apt to teach, suffering the euill, and instructing them that are contrary minded. Paul writing to the Romaines, and declaring vnto them that he oftentimes purposed to come vnto them, that hee might haue some fruit also among them, yeeldeth this as the reason, k I am Debter both to the Grecians, and to the Barbarians: both to the Wisemen, and vnto the vnwise; therefore so much as in me is, I am readie to preach the Gospell to you also that are at Rome. So in another place he testifieth, that Albeit he was free, l yet he had made himselfe a seruant vnto all men, that he might win the moe. To the Iewes, he became as a Iew, that hee might win the Iewes; to them that are vnder the Law, as though he were vnder the Law, that he might winne them that are vnder the Law: to the weake, hee became as weake, that hee might win the weake: he was made all things to all men, that he might by all meanes saue some. Thus we see how the Ministers ought to apply, and to im∣ploy themselues in labouring in the Lords haruest, to gaine a people vnto him, and to bring them into the sheepfold of Christ. For how or which way should the people be indebted vnto vs, if we neuer commit the Gospell vn∣to them? A Debter and a Creditor are Relatiues, and haue reference one to another. If we do not seeke to make our hearers pertakers of the treasures of the Gospell, nor labour to inrich them with the sauing knowledge of the Doctrine of saluation, we cannot be deare vnto them, they cannot bee in∣debted vnto vs. If we reape and receiue their temporall things, and eate and drinke, feede and cloath our selues by their labor, without labour in our pla∣ces, we run continually into their debt, and they owe vs nothing but shame and contempt to be powred vpon vs, according to our deserts. It is a great comfort to the people, that make much of them that haue the ouersight ouer them, submitting thēselues to them that must giue an account for their souls, considering that thereby they may gather confidence, and get assurance to themselues, that they are true beleeuers, and haue embraced the Gospell in sincerity. So on the other side, it is a singuler point of sound comfort to all the Ministers of the word, that haue bin painful in the work of the Lord, they may claime as their owne right and proper possession of their people, to bee maintained and honoured with double honor of them, and nothing indeed can be sufficient or answerable in proportion to their paines. But what rea∣son can be alledged, that the people should be burthened, & not instructed? Charged with Tiths, and not helped with teaching? Pay their duties, and re∣ceiue no Doctrine. Hence it is that the Apostle saith, m Let a man so think of vs, as of the Ministers of Christ, and disposers of the secrets of God; and as for the rest, it is required of the disposers, that euery man bee found faithfull. Where∣by wee see, the good account and estimation that the Minister receiueth of his people, ought to mooue him to faithfulnesse and painefulnesse in his Of∣fice; so that we must conclude, that such as will be reputed for the Ministers of Christ, should shew themselues to be so indeede, by their care of the flock committed vnto them.