Commentary Upon Philemon

IN this place we have the shutting up of the entrance of this Epistle. We heard before how Paul gave thanks to God for Philemon, he prayed for him, & that daily: he praised greatly his Faith toward Christ, and his Love toward the Saints, that is, the poor and distressed Christians. These words do depend upon the fourth verse. For we must know that the Apostle goeth not on in the praise and commendation of Philemon begun in the former verse, magnifying his Faith and Love whereof he had heard by the report of the Church; but they agree with that which he had spoken before; namely, that he is mindful of him in his Prayers. For, if it be asked, for what cause did he pray for Philemon? The answer is, to the end that his Faith showing forth good fruits might not be found counterfetted, but approved to be true. We have therefore in these two verses, these two things to consider; first, what was the matter of his prayers, what was the substance and contents of them; to wit, that he might manifest his Faith, not to lie idle, but to be extended to others. Secondly, the reason why he made that, the matter of his prayers, & wherefore he prayeth that his faith might be effectual. Touching the first point, which is the matter of his prayers, he craved two things; first, that his faith might be made common to many, & the benefit of it might comfortably flow to the refreshing of many souls. For although faith have her secret and hidden dwelling in the heart, yet the fruits of it are imparted to others: Secondly, that it might be effectual; now faith is effectual when it worketh by Love, & bringeth forth good works to the relieving of others; as if the Apostle should have said, that thy Faith by communicating it self to others, & not remaining with thyself alone, may more & more show the virtue, force, and power thereof, in all goodness. Thus he prayeth not only for grace, but for the increase of grace to be given unto him. Then he declareth wherein this effectual faith standeth & consisteth; to wit, in the acknowledging of those good things which were in him, that so they may be brought into the light to be seen of all men, & to be felt of those that were in need. For the apostle James (as we have shown) calleth that not an effectual or living faith, but a dead & idle faith, which is not declared and professed by works. In the last place he addeth (through Jesus Christ) whereby he meaneth, that whatsoever good thing we have in us, we have it by christ without whom we have nothing that is good. Touching the second point, which is the reason why he prayeth for an effectual Faith in him, because the love that appeared to be in him, had wrought great joy and gladness of heart in him, which love of his he commendeth by the effect, The bowels of the Saints were comforted through him. This fact of his, the Apostle commendeth, first, by the consideration of the persons to whō his love was manifested, not to those out of the church, but to the saints. For charity to the Saints is to be commended, inasmuch, as it cannot be bestowed on a better subject; they do stand in the place of Christ, who accepteth of our love & liberality as extended toward himself. Secondly, his love is commended by the name of bowels, whereby the extreme necessity of the Saints is signified, who were (as it were) pained in their bowels and inward parts. Now, the great poverty & penury of those upon whom we bestow our charity, increaseth and maketh it the greater. Thirdly, the word of comforting, refreshing, and cherrishing the heart, is a matter of great commendation. For it is no small thing to comfort and strengthen the weak and feeble, and to give rest to the soul & body, that hath been tost & troubled with much affliction. Thus doth the Apostle set forth the fruits of Philemon's love most effectualy. This is to be observed of us concerning the method and meaning of these words, which are thus much in effect; If thou wouldest more fully know the cause of my giving thanks, and the remembrance of thee in my prayers, surely it is this, that as God in mercy hath bestowed upon thee a true saving faith, so my earnest desire and humble request is unto him, that the offices, fruits, and duties of thy faith may be more and more communicated and fitted to the benefit of the poor Saints; that so whatsoever good thing is to be found in thee through the grace and working of Jesus Christ, may be acknowledged, manifested, and published abroad, to the glory of God, the comfort of the faithful, and the provocation of others. For indeed thy love giveth me great occasion of much joy, because thou (my brother) dost not only cheer the Saints, and rejoicest them, but cause their very harts and bowels, even their secret and inward parts to be refreshed & rejoiced. But before we handle the doctrines arising in this division, it shall not be amiss a little to examine the force of the words, and the manner that Paul hath observed in the penning of them. First observe, that he saith not simply, thy faith may be made effectual, but [ The fellowship of thy Faith ] that the fruit thereof might redown and return to many. Secondly, he saith not barely [ That his Faith might be known, ] but [ Every good thing, ] that is; every grace that was in his heart, because when Faith is made known to others, and brought into sight & open light: many other gifts of the Holy-Ghost are made known, as Love, Patience, Liberality, and such like. For the grace of Faith is never alone in the heart, but is guarded with a troop and company of all other virtues, and when it cometh as it were out of the doors, it cometh abroad with a band and train of all other graces. Thirdly, he declareth the author and cause of all these blessings, from whence they proceed, to wit; from Christ, that we should learn not to think or speak of any benefit, without making mention of Christ. Fourthly, he draweth an argument or reason why he prayed for the efficacy of his Faith, from the former experience of his Love, which was as effectual as his Faith, teaching that the experience of grace already given, should move us to beg and crave the increase of that Grace, and a perseverance and continuance in that grace: and therefore, we must not be so simple or senseless to imagine, when we see grace bestowed upon any man, that we have no more need to pray for the increasing and growing of that grace. For, we must know, that there are degrees of grace, there is a first Grace, there is a second Grace. Now, that Grace may be multiplied, and a continual increase and access to it may be added: we must make daily prayers, we must pray that we may have Faith, and when we have it, we must not be secure, but pray that it may be effectual and working by love. Last of all, in the commending of Philemon's liberality, he doth not nakedly say, that [ he gave to the poor, ] but [ To the poor Saints, ] for all that are poor, are not poor Saints; many are poor that are wretched and ungodly, and have no part of sanctification: neither doth he say only, that he gave to the Saints, but he refreshed them; and not only that he refreshed the Saints, but the very bowels of the Saints. Now let us come to the Doctrines.

That the fellowship of thy Faith may be made effectual. Here the Apostle remembereth the matter and substance of his prayer, what it was that he besought and requested of God; where we see he affirmeth that it consisted in this, that the fruits of his Faith might be increased, & continually augmented. We learn from this place, that it is the duty of all men, earnestly to desire, wish, and procure the good of others, and to stir up our selves & others to increase in the graces of God's spirit. The growing and proceeding of our brethren in the best things should be sought for of us. When Moses had word brought unto him, that some in the host did prophesy; that is, had received notable gifts of the spirit, for the guiding and directing of his people, he said, I would to God, that not only these, but that all the Lord's people were Prophets, and that he would pour out his spirit upon them. The Apostle writing to the Thessalonians, saith, Furthermore, I beseech you Brethren, and exhort you in the Lord Jesus, that ye increase more and more, as ye have received of us how ye ought to walk, and to please God. They had increased already exceedingly, they had gained in the Faith, and were grown to a perfect age, they receive this Testimony and commendation, that they became followers of the Apostles & of the Lord; They received the word in much affliction with joy of the Holy-Ghost; They were as ensamples to all that believe in Macedonia, from them sounded out the word into all quarters; they received it, not as the word of men, but as it is indeed the word of God, which worketh in them that believe. Touching the times and seasons, he had no need to write unto them, because they knew perfectly that the day of the Lord should come as a thief in the night Touching brotherly love, they had no need he should write unto them, for they were taught of God to love one another: & yet he prayeth to God still to increase them, and make them abound in love one towards another, and toward all men; yea, he desired exceedingly night and day, that he might see their face, and might accomplish that was lacking in their faith. Hereunto tendeth the exhortation that Paul giveth to Timothy, Despise not the gift that is in thee, which was given thee by prophesy, with the laying on of the hands of the company of the Eldership: these things exercise, and give thyself unto them, that it may be seen how thou profitest among all men. When the writer to the Hebrews had reproved the sluggishness of that people, he addeth, Therefore leaving the Doctrine of the beginning of Christ, let us be led forward unto perfection, not laying again the foundation of repentance from dead-works, and of Faith toward God. All these places of Scripture serve to teach us the truth of this Doctrine, that we must all labor to perfection, that we may be perfect, as our heavenly Father is perfect, and endeavor to draw on others to perfection.

Let us see the Reasons. First, Christian profession is a way, in which men must not stand still, but must walk and go forward in the way, they must not stay in one estate, but be always stirring forward. So when the Apostle had exhorted the Thessalonians to increase more and more, he addeth, As ye have received of us, how ye ought to walk, and to please God. We are now in this life in our journey, we must not think that we are come to our journeys end, which cannot be before our lives end. As then they that have a great journey to go, do not rest till they come to their journeys end, so must it be with us, we must make hast on our way, and be swift in our race. The way which we are to go is our profession: the Traveler that entereth into the way, is every true Christian, the end of our journey is the entrance into life; the judge of our going, and giver of the victory, is God. He that standeth still can never come at his journeys end, it is he that goeth in his way, & runneth in his race, that shall receive the crown of everlasting happiness.

Secondly, Christians are compared to Children. Children are always growing in age, increasing in stature, going forward in knowledge and in Wisdom; if they do not prosper and proceed, we commonly call them and account them Vrchins and Changelings. So must we grow in grace, until we come to a perfect aged man in Christ. The Prophet speaking of the faithful that were zealous in the worship of God, saith, They go from strength to strength. So the Apostle exhorteth, that we should not be Children in understanding, but as concerning maliciousness we should be Children, but in understanding we should be of ripe age. He would have us as Children, and he would not have us as Children: he would have us Children in malice, but he would not have us Children in knowledge. We see they fall out for light offenses, because the mind is weak that ruleth and guideth them: one word will raise anger, and another word will make them friends, and therefore though they fall out quickly, yet their falling out is far from malice, and they are easily reconciled. Thus he would have us to be children, but in wisdom, in knowledge, and in understanding, he would have us to be of ripe age, & proceed in these gifts, as we do in our years. No man's life standeth at a stay, let us increase in the other as we do in this, that so the graces of God may be perfected in us.

Thirdly, we must so walk in our way, and hasten to our journeys end, that we may obtain the prize. He that over-commerh and holdeth out to the latter end, only shall be saved. He that giveth over, is a faint soldier, a weak Work-man, a slow runner, a feeble wrastler. We must so fight, that we may overcome, we must so work that we may rest, we must so run that we may obtain, we must so wrestle that we may receive the Crown, we must so prove Maisteries, that we may win the victory. Staying in one state is a token of reprobation and rejection from God, they are cast into a spirit of slumber and drowsiness, they sleep in security, and cannot see their way. This did the Prophet prophesy, and this doth the Apostle testify to be true concerning Israel, God hath given them the spirit of slumber: eyes, that they should not see, and ears, that they should not hear unto this day. Seeing then that our profession is the way wherein we are to walk toward the heavenly Jerusalem, seeing we must be like Children that grow in age and years, and lastly seeing we must labor to obtain the Crown, to win the victory, to receive the price, and to get the wages; it followeth, that we all must endeavor to go forward, and to bring others forward toward the Kingdom of Heaven.

The uses remain to be handled, that we may have the profit of this Doctrine. First we learn, that God hath a just action and suit to commence against all idle bellies, and unprofitable Drones, that be Truants and no proficience in the School of Christ. The church of God is the School of Christ, he is the Master, all of us are or should be his Scholars. We are brought forth into the world, that when we come to years of understanding, we may be Scholars in his School. If any of us put our Children to a free School to be taught, if they should still stay and stand in the lowest form, and never a whit proceed in learning, we would judge them either void of ordinary diligence, or destitute of ordinary capacity. We look when we set them to School, that they should increase in learning. We have a common proverb, that Scholars of all other have the best conscience, that whereas others never think they have enough, they think they have to much for their money. But let us see how it fareth with us, who are likewise Scholars in the best School that ever was, the Church of God: and have the best Master that ever was; to wit, Christ himself. God hath put us to School to learn at the mouth of Christ, who hath committed us to Pastors and teachers, as to his Deputies to be instructed. It is required of us, that we grow in knowledge, in faith, in zeal, in obedience, and in all the works of sanctification. If we be good Scholars, we must grow forward and ascend higher, we must proceed from grace to grace, and from one step to another. But alas, how many are there in our congregations, who having lived under the Gospel, that offereth salvation to men all the days of their life, and continued ten, twenty, thirty, forty years, hearing the word of God sounding in their ears, yet are no wiser in Religion then a young Child, and are no forwarder then when they first stepped and entered into the School-house of God. I doubt not but they are wise in matters of the world, but in the book of God and in matters of their salvation they have no knowledge. They receive the grace of God in vain, and are Dunses and Dwarfes in this School of Christ; without growing and increasing in Godliness. They are not in truth able to say unto their own Souls, I have received some greater measure of knowledge, I have attained better strength of Faith, I have found some increase in Godliness, I have felt some care and conscience to please God. Nay we may truly say, that many are more ignorant in knowledge, more lewd in life, more backward in good things, more profane in heart, more contemning the word of God, and loathing the means of salvation, then they were in the beginning of their days. This is our estate and condition, most lamentable and fearful, and yet we can complain of Idle boys and sluggish Scholars, that think they take to much learning for their money, and never consider that we are the men, and that the proverb concerneth our selves. God will enter into judgment with us, and if we be not learners in his School, he will remove us and discharge us out of his School. It had been better for us that we had never known God, that we had never received his truth; nay, it had been better for us that we had never been borne, or been borne Turks and Cannibals, Pagans and Infidels, then to have the Gospel among us, and not to hear it; or to hear it, and not to learn by it: or to learn by it, and not to obey it and grow daily in the practice of it. This appeareth by the grievous threatenings denounced by Christ our Savior against those Cities where his word had been preached and professed, and his great miracles had been wrought and shown, Woe be to thee Chorazin, woe be to thee Bethsaida, for if the great works which were done in you: had been done in Tyrus and Sidon, they had repented long agone in sackcloth and ashes, but I say unto you, it shall be easier for them at the day of judgment then for you. And thou Capernaum which art lifted up unto Heaven, shalt be brought down to Hell, for if the great works which have been done in thee, had been done among them of Sodom, they had remained to this day. But I say unto you, that it shall be easier for them of the Land of Sodom in the day of judgment; then for thee. He compareth here Chorazin and Bethsaida, with Tyre and Sidon: likewise Capernaum, with Sodom; that is, the places where Christ had dwelled, where the Gospel had been offered, where many of his miracles had been manifested, with such Cities as never had the Law, never heard the Gospel, never saw the Prophets, never knew the Doctrine of salvation, but lived in ignorance and in idolatry. And in this comparison he teacheth that such Towns and Villages as have had the preaching of the word, and the ministry of the Gospel among them, shall receive greater punishment in the day of judgment then other poor blind wretches that never had these means offered unto them. We would all of us think it a very harsh and homely comparison, and far from all likely-hood of truth, if I should compare us, even us of Isfield, with Sodom and Gomorrah, we know how foul and filthy these places were, we confess they are loathsome in our eyes, and odious in our ears, we know that for their wickedness they were destroyed with fire and brimstone from heaven: and yet I say unto you in the name of God, from the warrant of his sacred word by which we shall all be judged, that if we live in this contempt of the truth that is preached unto us, and do not bring forth the fruits of the Gospel, it had been better we had been borne Sodomites and Gomorrheans, for our judgment shall be greater, and our punishment heavier, because our sin is heinouser. No sin greater then the contempt of the Gospel, as no mercy is greater then the peaceable enjoying of the liberty of the Gospel, and therefore no reward of sin shall be more horrible; So that we may truly say from the mouth of Christ, it shall be easier for Sodom in the day of judgment, then for our Village. Let us apply this to our selves, and lay it to our hearts to work in us true repentance. Chorazin, Bethsaida, and Capernaum had many privileges, and might glory as much as we in the favors vouchsafed unto them, and yet they are upbraided by Christ with their vnthanke-fullness toward the Gospel, so that the case of Sodom is made better. Take heed therefore least we contemn the Gospel, and so committing one of the greatest sins we make our selves guilty of the greatest judgments that can fall upon mankind. The contempt of the Gospel, hath brought the heavy hand of God upon the Jews that were God's own people. Let us not be high minded, we are no whit better: but rather fear least God spare not us, and tremble under his grievous, but yet righteous judgments, who spareth not those that are deer unto him when they sin against him.

Secondly, we are bound to use the means that may further these gifts in us, that is, the ministry of the word, which being reverently used, hath a promise of blessing. It is a light unto our feet and a lantern unto our paths, it setteth us in our way, and directeth us unto our iourneies end. The Apostle teacheth, that Paul planteth, Apollos watereth, but it is God that giveth the increase; to wit, by the planting and watering of the Ministers. The Husbandman tilleth and toyleth about his ground, he soweth his Corn, but he cannot make it spring up, nor send the early and latter rain. So is it with the Ministers of the Gospel, the Lord's Husbandmen, they must labor in his field which is the Church, that the people may grow in faith and grace. This reproveth those that attend not to the ordinance of God, with care and diligence, but neglect the work of the Lord in them. They will not suffer themselves to be ploughed and tilled, that grace may grow in their hearts, as Corn doth in the Fieldes. They say they increase and proceed in the ways of Godliness, but they will not use the means which God hath ordained, and therefore they do deceive themselves. He that heareth not at all, doth not grow at all: he that heareth negligently, groweth slowly in any good thing. For as we sow, so we shall reap. Again, this checketh the dullness and drowsiness of such, as when they have begun in the spirit, would end in the flesh, which say the word is profitable and necessary to gather a Church, but not to continue it; to begin faith, but when it is begun and begotten in us, we need not hear still; we have faith already by the preaching of the word; we shall not therefore need to frequent the preaching of it still: we have that wrought in us which the word is appointed to work. These men under a color of having faith, do scorn and deride the preaching of faith. But the word is not only the immortal seed to beget us, but wholesome food to sustain us: it is milk for such as are weak, and strong meat for such as are of riper years. He never had faith by the word, that seeketh not the strengthening of it by the word. It is not enough to have saith, but we must seek the increase and continuance of it; which is continued & preserved by the same means that it is bred and ingenderd. This it it which the Apostle Peter teacheth in his first Epistle, that being borne anew, not of mortal seed but of immortal, by the word of God, which liveth and endureth forever, we should as new borne babes desire that sincere milk, that we may grow thereby. Whereby we see, that he calleth the word immortal seed to regenerate us, and sincere milk to nourish us, so that we have as well our growing up as our first birth by it, and there is a continual use of the preaching of the word as well to men that are called aready, as to them that are to be called hereafter. For the end of preaching is, not only to convert us, but to continue us: not only to raise us up, but to uphold us: not only to beget us to the faith, but to strengthen us in the faith: not only to give the first life to us, but to renew us after our manifold slips and often infirmities. We are even in the state of our regeneration as a ship, which if it lie still without use will rot in the Haven, and if it be kept never so carefully, it will want rigging and repairing. So is it with everyone of us in this life, we have not attained to perfection, we always lack somewhat, we stand in need of renewing and repairing, we must be mending that which is impaired, increasing that which is lessened, restoring that which is decayed, and keeping in his course that which is rightly ordered.

So then we must acknowledge a perpetual necessity of the word, to increase in us the graces of Faith and Sanctification, which without use of the means are subject, if not to dying, yet to decreasing; if not to perishing, yet to diminishing; if not to withering away, yet to a languishing and loosing of those degrees that have been begun in us. Hence it is that the Lord saith, I the Lord do keep it, (that is, the Church which is the Vineyard of the Lord) I will water it every moment, least any assayle it, I will keep it night and day. It is not with the Ministers of the word as it is with men of other Trades, who when they have begun a work and are departed from it, though they return not to it in a long time, yet they find it in the same case as they left it. The Gold-smith that hath melted his silver in the fire, and cast a vessel in the mould, & begun to hammer it with his Tooles, if he lay it aside at night, the next day when he cometh to his work, he findeth it as he left it. The Carpenter that hath hewed his Timber, or the Mason that hath squared his stones in what sort soever they left their work when they departed from it, in the same they are sure to see it, it is not better, it is not worse, but as it lay, so it continueth. And thus it is in all other Sciences. It is not so in the Art of hearing and teaching, we do not always find the people as we left them, we labor to have them reformed and made zealous; yet they are no sooner departed, but the multitude of business, the strength of temptations, the corruptions of their nature, do so beset them and besiege them round about, whereby they are beguiled and ensnared, that they make the work of reformation more hard and difficult then it was before. This made the Apostle Paul say of the Galatians, that he travailed in birth again with them until Christ were formed in them, and was afraid least he had labored among them in vain, Gal. 4. 11. 19. This also made the Apostles consent and agree together to visit the Churches where they had preached the Gospel, to confirm them in the truth which they had received. For as we eat often for the restoring of the force of nature, and repairing of the decays of the body: so it is our duty to hear often, for the making up of the breaches and ruins that Sin and Satan have made in our souls. We see by daily experience, that after our repentance & the renewing of our minds, we are subject to stumble and fall into sin, and ready to lie long in it, as men cast into a deep and dead sleep, if we be not awaked with the Trumpet of the Lord in our ears. David was by the subtlety of the enemy surprised, and drawn to commit two horrible sins, Adultery and murder, he lay a long space securely in them, until he was by the Prophet Nathan roused up and recovered. Wherefore as there is a continual use and exercise of repentance, so is there a continual use of the preaching of the word, that we should not stand at a stay, but increase more and more, until we come to the fullness of the perfect age of Christ Jesus our Lord.

Thirdly, seeing we should desire our own profit and others, it condemneth three sortes of men: first, such as stand at a stay: secondly, such as go backward: thirdly, such as envy the good and growth of others in the best things. Touching the first, we have many that stand still and move not, they are cast as it were into a dead sleep, call and cry unto them, lift up thy voice as a Trumpet, they have no ears to hear. If one come to a sick man, and feel his pulses, yet cannot perceive them to beat or stir, we will say he is near unto death, or in some ecstacy: so is it with such as have the word of God preached unto them, if they be not moved by it to go forward, but we find them at the years end, where they were at the beginning, it is an evident sign of a spiritual lethargy and slumber, and that they are in danger of death. He is accounted an evil scholar that learneth not somewhat every day, but many thousands remain in the school-house of Christ, that are so far from profiting every day, that they suffer whole weeks and months, and years to pass over their heads, without calling themselves to an account what they have learned that they knew not before, and wherein they yield obedience which they practiced not before. If a man should ask them, whether they have bettered their knowledge, increased their faith, furthered their sanctification more this year then before, they cannot yield a reckoning of any access is come to any of their gifts. In this number are the greatest sort that live among us, they are standers, and not walkers: they are sitters, and not mouers; where you left them this year, you shall be sure to find them the next year, and many years after. They see the time of their life, and the years of their age proceed and hasten unto an end, yet they never endeavor to proceed in Godliness, and to hasten to God's Kingdom: whereas we should all provide, that as the outward man decayeth, so the inner man may be renewed; and as the body is weakened, so the spirit may be strengthened. Wherefore let all such know, that not to go forward, is to go backward: not to increase, is to decrease: not to labor, is to loiter: not to go before, is to come behind; and not to proceed is not to profit, but to loose all. Our Savior speaking of the servant, to whom he had given one Talent that digged it in the earth, and hid his Masters money, saith: Thou evil servant and slothful, thou knewest that I reap where I sowed not, and gather where I strewed not, thou oughtest therefore to have put my money to the Exchangers, and then at my coming should I have received mine own with advantage: take therefore the Talent from him, and give it unto him which hath ten Talents: for unto every man that hath, it shall be given, and he shall have abundance, and from him that hath not, even that he hath shall be taken away. Cast therefore that unprofitable servant into utter darkness, there shall be weeping and gnashing of teeth. Where we see, he went not backward, he lost not that which he had, but he kept his own, and yet he is called an unprofitable servant and is cast into utter darkness. So the Apostle reproveth the Hebrews, because when as concerning the time they might be Teachers, yet they had need again to be taught what are the first principles of the word of God, and were become such as had need of milk and not of strong meat. Secondly, it reproveth such as run a while and then give over, so that all their righteousness is as a morning dew. These are they which were zealous, but they return to their old sins, and start away as if they had never been the men. This the Apostle condemneth in the Galatians, Chap. 5. Ye did run well, who did let you that ye did not obey the truth? Hymenaeus and Philetus were held to be great Christians, and obtained a good report in the Church, yet afterward they fell away, putting away a good conscience, making shipwreck of faith, and saying that the resurrection is past already, thereby shaking the foundation of religion as it were a main pillar of the building, and so destroying the faith of certain. In like manner he complaineth of Demas a great professor of the Gospel, that he had forsaken him, and embraced this present world. Good beginnings help not without good proceedings. If a man have a long journey to make, what availeth it to go many miles, if he stand still in the mid-way, he were as good never begin as not continue. We see this in Lots wife, she went out of Sodom with her husband and seemed as forward as he, but in the end she looked back, and was turned into a Pillar of Salt. We must forget that which is behind, we must not pause in our race, nor stay to take breath, until we come to the end of our course, when we shall freely breath and rest from all our labors. We must therefore strive and contend, that we may out-go not only others, but even our selves. We must never stay our journey, but always hasten, and so every day amend our pace, that we run more swiftly today then we did yesterday, and tomorrow then we did today. This the Apostle teacheth, setting down the laws to be observed in running, Know ye not that they which run in a race, run all, yet one receiveth the prize. So run that ye may obtain. And again, If any man strive for a Maistery, he is not crowned, except he strive as he ought to do. We have in the holy Scriptures many laws to incite and provoke us to walk, to go forward, to run, to strive, to wrestle, but we have none to sit still, to be idle, to loiter, to be careless and secure, like to those that stood idle in the Market place, to whom Christ said, Why stand ye here all the day idle. It is the will of God, that we should always make strait steps with our feet in this life, that when we have kept the faith and finished our course, we may rest from all our labors. It is a woeful case, to run, and never to come to the journeys end: to labor, and yet to reap no fruit of his labor. This made the Apostle say, I therefore so run, not as uncertainly: so fight I, not as one that beateth the air. It is not enough to run, except we run well.

Thirdly, it reproveth such as envy the good blessings of God upon their brethren. For if we should desire their profit as well as our own, and their increase as well as our own, we ought not to repine at their good success in or heavenly. It is noted to the great praise and commendation of Moses, that when Joshua envied the gift of prophesy in the Elders, and would have Moses to forbid them, he answered, Enuiest thou for my sake? Yea, would God that all the Lord's people were Prophets, and that the Lord would put his spirit upon them. He cared not what became of his own credit and estimation among the people, so that God might be honored & glorified among them. The like mind was in John the Baptist, when his Disciples told him that all men began to flock after Christ, and to resort to him, whereby they feared the fame of their Master would decay, he said unto them, Ye yourselves are my witnesses that I said, I am not that Christ, but that I am sent before him: he must increase, but I must decrease. The like we see, when the Disciples of Christ forbad him that cast out devils in Christ's name, because he was not one of the Disciples: for Christ said unto them, Forbid him not, for there is no man that can do a Miracle by my name, that can lightly speak evil of me: whosoever is not against us, is on our part. Let us take heed of this envy, which is a grief arising of another man's prosperity, always joined with a secret kind of malice towards him that is envied. This is a wild plant springing up in the soul, which destroyeth true Charity, rejoicing at the evil, and sorrowing for the good that befalleth our Brethren. And howsoever envy be noisome and pernicious to others, it is more hurtful to him that possesseth it, it tormenteth his mind, it wasteth his body, it fretteth his mind, it shortneth his days, and it destroyeth his soul. It setteth him on work to backbite and slander his Neighbor, and to deny him all duties of humanity. So then, envy, hatred, and back-biting, always go together, as three Cankers, and evil sores, that consume the body, hurt the good Name, lessen the gifts, and repine at the goods of our Brethren. And if it be evil to envy the gifts of God, & our eye should not be evil, because the Lord's eye is good: Much more evil is it, to scorn, mock, and disgrace the gifts of God in his Servants, as profane Beasts, and Heathnish Atheists do in these days, saying; you are an holy Brother, you are a Saint, you are a man of God. This sitting down in the seat of Scorners, is worse then dwelling in the foul and irksome Cave of envy; and therefore, let us beware thereof. Let us praise the gifts of GOD, in whomsoever we find them, whether in Friend or enemy.

Lastly, seeing we should all seek to profit our selves and others in godliness, we must know that it is our duty to stir up the gifts of God in us, that we do not bury them as in a Grave: we must exercise the gifts that we have by continual practice. Use maketh men prompt and ready, want of use maketh men untoward. Let us take heed we do not quench the spirit, and grieve him. The spirit of God is in many respects resembled to fire, which purgeth some things, consumeth other things, and heateth other things. So doth the Spirit of God purge, consume, and warm. It refineth and purifieth us as metal is from dross, it wasteth and consumeth sin in us as straw and stubble, it kindleth in us the heat of zeal, and warmeth us when we are frozen in our sins. Now, as the Spitit is compared to fire, so our sins are likened to Water; Water we know will quench the Fire, Sin will quench the Spirit. Let us therefore blow this Fire, let us kindle the Coals of it, let us stir up the Brandes, and put more matter to it, that it die not. The Priests in the time of the Law, were appointed to maintain the Fire upon the Altar day and night, that it should never go out, because it was from Heaven, and they were forbidden to offer strange Fire. So the Apostle warneth Timothy, and putteth him in remembrance that he stir up the gift of GOD which is in him, by the putting on of his hands. But here some man may Object; If the Spirit it self may be lost, then much sooner and easier the lesser gifts? I answer, the Spirit of Faith and regeneration can never be quite lost, for the faithful and regenerate are begotten not of mortal, but of immortal seed; their knowledge is like the light of the Sun, the others are like the brightness of the lightning, and flashing in the air, which shineth for a season, and by and by vanisheth and fadeth away. True it is, the best gifts may decay, but not die; they may be weakened, but not quite wasted; they may be lessened, but not utterly lost. They may seem to perish, and be wholly gone in time of temptation, as we see in David, Peter, and many others, yet even then they remain in them, though not felt, as fire covered in the ashes, or as the light over-shadowed with a cloud. This the Apostle John testifieth, saying; Whosoever is borne of God sinneth not, for his seed remaineth in him, neither can he sin, because he is borne of God. Where he teacheth, that Faith and Love of Holynesse are never lost, which serveth to the comfort of the Godly, not to nourish security of the Flesh in themselves.

Here we see how the Apostle in the matter of his Prayer which he used for Philemon, entreated for the communicating and fellowship of his gifts, that is, that they should flow and issue out, to the good and benefit, to the profit and bettering of others. This teacheth us, that the gifts and blessings of God, whether temporal or eternal, bestowed upon any, must not lie hid or dead, but be used and employed to the good of others, and so yield a fellowship and communion to others. Whatsoever good things we have received, we must have them, not for our selves alone, but for the good of others. This we are taught in the Parable of the Scribe taught of God, unto the Kingdom of Heaven, he is likened to an House-holder, which bringeth forth out of his Treasure, things both new and old. His old and new store must not be kept to himself, but be brought forth, and serve for his fellow Servants.

So in the parable propounded, Luke 19. this appeareth; A certain Noble-man went into a far Country, to receive for himself a Kingdom, and so to come again: and he called his ten Servants, and delivered unto them ten pieces of Money, and said unto them, Occupy till I come. And afterward, the first came, saying; Lord, thy piece hath increased ten pieces: and the second said, thy piece hath increased five pieces. The Apostle likewise showeth, that all the gifts of Wisdom, Knowledge, Faith, Prophesying, the gifts of healing, the operation of great works, the discerning of spirits, the diversity of toongs, the interpretation of tongues are distributed to every man severally to profit withal, and for the good of the whole body. And speaking of such as have temporal things, he chargeth Timothy to charge them that are rich in this world, that they be not high-minded, nor trust in uncertain riches, but in the living God who giveth us abundantly all things to enjoy, that they do good, and be rich in Good-works, and be ready to distribute and communicate. All blessings therefore are to be communicated and distributed to others, they ought not to be laid up in a Napkin, or be buried in the earth, or be covered under a bushel, as the manner of many men is.

The Reasons of this truth, are to be sought out and considered of us. First, we are servants unto all, to do them good, and to further their salvation. True it is, the faithful are most free, being set at liberty by Christ from the curse of the Law, and from the Dominion of sin, according unto the saying of Christ. John 8. If the Son make you free, you shall be free indeed. Notwithstanding this freedom, it is a part of their dignity to be the servants of God, and a part of their duty to be servants to men, to seek their good, to procure their benefit, to further their edification, and to finish their salvation. This is it which the Apostle Paul setteth down, 1 Cor. 9, 19. Though I be free from all Men, yet have I made myself Servant unto all Men, that I may win the more. We are brought into the World, to do good to others, and to be as Candles to give light to others, rather then to our selves. This made the same Apostle in another place say, We preach not our selves, but Christ Jesus the Lord, and our selves your servants for Jesus sake. If then, the Ministers be the servants of the Church, and all men Seruauntes one toward another; we must in all things show our selves Servants, by serving the necessities, and seeking the good of all our Brethren amongst whom we live.

Secondly, we are members of the same body, and therefore in this respect should profit one another. We see it is so in every part of our body; the eye seeth not for it self, the head inuenteth not for it self, the hand worketh not for it self, the foot walketh not for it self, but they do these duties for the whole body. Thus it ought to be among all the faithful; if Christ Jesus be our head, we must be affected as mutual members one to another. So the Apostle teacheth, that as the body is one, and hath many members, and all the members of the body, which is one, though they be many, yet are but one body; even so, is Christ. And afterward, If one member suffer, all suffer with it: if one member be had in honor, all the members rejoice with it. If then we had Faith to believe, that we are nearly joined together, one to another, as members of one body, we would faithfully employ our selves to the good and comfort one of another.

Thirdly, we are all of us Stewards and disposers of the manifold graces of God. For God being as a great Noble-man that hath a great house, ruleth all things in it by his Steward. So hath God committed his goods to us, and made us Stewards of his family, to Minister in season to all in the Housholde; and he will take an account how we use them, when it shall be said to us, Give an account of thy Stewardship, for thou mayst be no longer Steward. This is the reason urged by the Apostle Peter, Let every man as he hath received the gift, minister the same one to another, as good disposers of the manifold grace of GOD. Seeing then, we are made Servants, Members, and Stewards, to serve one to another, to help one another, and to Minister one to another, we are bound to respect the faithful as our fellow-servants, to do them good as our fellow members, and procure their benefit as partes of the same Family with us.

The Doctrine being thus cleared by store of witnesses, and by strength of Reasons, let us not pass from it, until we see the Uses of it. First of all, this teacheth us to remember and mind the benefit and good of others, and not only to desire, but to effect the same, as much as we can, especially their eternal good. It is a good thing to do good unto the bodies of our Brethren; but the chiefest good is to do good to their souls. There is none of us but have received some gift, and by the use thereof may do some good. God indeed with a liberal hand distributed his blessings, he hath not dealt couetously, niggardly, and sparingly toward us; but liberally, richly, bountifully. He hath given all his goods among us all, he hath not given all to everyone, but he hath bestowed some to one, and some to another, in one measure to this man, in another measure to that man. But howsoever the number of our gifts be small, and the measure of them little, yet no man hath so small a number, or so little a measure, but he may gain some glory to God the giver of them, and do some good to his Brethren by the use of them.

We see in the Parable, he that had received five Talents, increased five other Talents; and he that had received two Talents, gained other two also; and these are called good and faithful Servants. The Apostle Paul writing to the Philippians, Look not every man on his own things, but every Man also on the things of other men. Heereby such are reproved, as are Lovers of them-selves, invent for them-selves, care for them-selves, labor for themselves, and do the duties of their calling for themselves: these do not mind or mean any good to the Church, or to their poor Brethren, they care for nothing but their own advantage.

Secondly, seeing such are reproved as have gifts, and yet use them not but hide them, and so diminish them by ydlenesse & want of conscience. Such as use their gifts, do increase them; such as use them not, decrease and diminish them. It is the just judgment of God upon all unconscionable persons, that have received gifts in a great measure, & never employ them or bestow them to the profit of others; they have their gifts taken from them, their knowledge is diminished, their judgment corrupted, their memory decayed, their zeal quenched, their diligence abated. We see this in the Ministers of the Gospel, who are made able and apt to teach, who are filled and furnished with gifts answereable to their calling, to do good in their places, when they grow slothful, and spend their days without care and conscience of their duties, they are infatuated of God, and abhorred of men, they run into gross errors, and are made ridiculous even to children. This is it which the Prophet long ago prophesied, and threatened from God to fall upon these proud & profane men, O Idol Shepherd, that leaveth the flock, the sword shall be upon his arm, and upon his right eye: his arm shall he clean dried up, and his right eye shall be utterly darkened. The like we may say also of the people, who have profited by the preaching of the Gospel, and gathered much instruction, to their great comfort, when they begin to stand at a stay, and to cease the course into which they are entered; all things go backward with them, they become luke-warm, they have less knowledge (I speak of many of our professors) then they had; ten, yea twenty years ago: their zeal is turned into coldness, their forwardness into backwardness, their Prayers into pleasures, their earnestness into negligence, their love into loathing, their hearing into dullness and deafness, their ears aie stopped, and are made hard and heavy; they were wont to draw others to the exercises of Religion, but now themselves stand in need to be hailed and pulled unto them: they were wont to light a Candle, and lead the way to others, now their light is put out, and they remain in darkness themselves.

These men through their benumbing and backsliding, cause the name of God to be evil spoken of, raise a scandal upon their profession, bring an evil name upon the word, and open the mouths of wretched men to speak against true Religion, and all those that do embrace it. True Religion is a worthy work, and a great building, it requireth hard labor, great patience, much striving, and long continuance, whereof our Savior Christ putteth us in mind, when he saith, Which of you, minding to build a Tower, sitteth not down before, and counteth the cost, whether he have sufficient to perform it, least that after he hath laid the foundation, and is not able to perform it, all that behold it begin to mock nim, saying; This man began to build, & was not able to make an end. Wherefore, it standeth all Pastors & people upon, to remember from whence they are fallen, and to do their first works, lest God come against them in his anger, and vex them in his fore displeasure. The calling of the Ministry is an high calling; it is one of the highest callings; but if we make it a calling of ease and ydlenesse, feeding our selves, and not teaching the people, we disgrace our office, and make it most vile with God and men. This is it which our Savior expresseth under the comparison of Salt, when he saith, Salt is good, but if Salt have lost his savor wherewith shall it be salted? It is neither meet for the Land, not yet for the Dunghill, but men cast it out. All other things, though corrupted and spoiled, yet retain some other use; as we see in Wine when it is sower, in a Tree when it is dead and withered, and in straw when it is rotten, they are turned into other uses; but if the Salt be unsavory, it is good for nothing, it is hurtful for the Land, it is unprofitable for the Dunghil, no reckoning or account is to be made of it, but to be trodden under foot as unsavory. So then, such as are made Ouer-seers of others to teach the Church, and watch over the people of God, are reproved, being idle & slothful, and such as will take no pains in instructing those that are committed unto them. Let Ministets be diligent and watchful to do the duties of their calling: let them preach the word in season, and out of season; let them beware of sluggishness and slothfulness. Al such as are idle and negligent, are not worthy to be maintained, they usurp that hire which they receive, they have no right or interrest to live of the Gospel, that do not preach the Gospel; they have no just title to eat the milk of the flock, that do not feed the Sheep, albeit they may claim their wages by the Laws of men, yet they are no better in the account of the high God, then Thieves and robbers that live by ruin and spoil of the people, who are partakers of all their goods, and yet like wrongful usurpers, they will not teach them in the word; yea the good ordinances of men require, that such as receive wages should do the work, and such as take the hire, should take the pains.

If any man have an house to build, if he see the Carpenter and Mason idle, and do nothing, so that the frame to be set up, is in no greater forwardness in the end of the year, then it was in the beginning, will he pay them their wages? Or if we have any business to do, will we pay the workmen before the work be finished, or if they let it alone and leave it undone? And shall it go worse with the people of God, then all other that hire laborers to labor for them? Or shall they alone be constrained, to maintain and sustain idle Lubbers and loiterers that can do nothing, or will do nothing, more then a Child of seven years old may do as well as themselves? We are the Lord's Builders, and spiritual Masons to build his Church; we are his husbandmen to Till his ground; we are Shepherds to feed his flock. It is out duty to frame his building, and every day to add somewhat to the building. It is our duty to Plough up the fallow ground, and sow the precious seed of the word among them, that they may grow thereby. It is our duty to feed his Sheep with wholesome food, and to lead them into green pastures. If we be not careful to do our work, there is no reason we should receive his wages; and if we care not to discharge the duty, we cannot with a good Conscience take a penny: if we will be at no pains, what warrant have we to make any gains by our ydlenesse. God hath provided for us a liberal allowance; he requireth of the people a cheereful performance thereof, and he chargeth the ministers to have a careful remembrance to labor in the Lord's harvest, that so they may eat their own bread, and not live by the sweat of other men's brows. It is a general rule delivered by the Apostle, binding all persons and degrees of men, Even when we were with you, this we warned you of, that if there were any which would not work, that he should not eat: for we hear, that there are some which walk among you inordinately, and work not at all, &c. Let all such therefore, as are negligent in the work of the Lord, and stand idle without employment, consider, that as God hath given no gifts to be idle, but to be used, so he would have no idle persons to be maintained, he doth grudge them their meat, he doth not allow them a Morsell of bread, he regardeth not though they starve, that will not set their hands to labor. For, he inhibiteth and forbiddeth his Church and people, to bestow anything upon sluggards, or to give them any succor, to the end, that the forcible weapon of necessity may contstrain them to set their hand to work, and also to busy themselves in the Calling which they profess. And this standeth with exceeding great equity, and good reason. For, what is meat, but the reward of Labor? And what is the Wages which they have, but the recompense of the Work? Or, what is hire, but only the reward of pains-taking?

Now, he that doth no good, but is unprofitable to mankind, and is not diligent in his business, what right or reason is it, that he should be rewarded as a Labourer? Moreover, they are here reproved, that use their gifts • o the hurt and hindrance of others. For, if such be justly blamed and condemned, as hide their gifts to their hindrance, and use them not to the benefit of others, they are much worse, that abuse them unto evil, that use their wit to undermine the ignorant, their wisdom to beguile the simple, their learning to subvert the truth, their knowledge to overthrow the faith, their riches to undo the poor, their credit to cross justice, their authority to disdain, their strength to oppress the weak, their power to contemn others, and every gift to the dishonor of the giver, as the Serpent did his wiliness to deceive. These are all like mad men armed. It were better that a mad man had no armor and weapon, then that he should use, or rather abuse them, to the death and destruction of others: so it were better these men wanted these gifts, then that they should profane them to the dishonor of God, to the hurt of others, and to the bringing of a fearful judgment upon their own souls. It were better to do nothing, then to do evil; as we say, it is better to be idle, then to be ill occupied. It were better to let the sword rest in the scabbard, then to draw it out to wound the innocent; to let our riches corrupt, and our garments be moth-eaten, and our treasure be cankered, then we wear them with pride, & wast them in drunkenness, whoredom, and all wickedness. We must one day give an account unto God, both what we have received, and howe we have bestowed that which we have received. If the Merchant that hath had his Factor in a strange Country, wasting his goods committed to him on harlots, and in riotous living, will call him to an account how he hath spent his time, and misspent his goods; shall we not think that the eternal God will summon us before the bar of his judgment seat, to give in a reckoning & an exact account what we have done with such gifts as he hath lent us, and how we have bestowed them?

Thirdly, they are here also reproved, which bar and lock up such gifts of such, as might be profitable to the Church and Common-wealth, which suffer them not to employ their gifts, that desire to employ them, which do little good themselves, and yet hinder those that would do good. The Dog that lieth in the manger, will not eat the Hay himself, nor suffer the Ox that laboreth to eat of it. So we have lamentable experience of such men, or rather Beasts, as open not their own mouths, but have learned to shut the mouths of others that would preach the gospel. These are like to Amazia, that proud Priest of Bethel, that falsely informed the King against the true Prophet of God Amos, and charged him to hold his peace, he sent to Jeroboam king of Israel, saying; Amos hath conspired against thee in the midst of the house of Israel, the Land is not able to bear his words. And he said to Amos, O thou the Seer, flee thou away into the Land of Judah, and there eat thy Bread, and prophesy there, but prophesy no more at Bethel, for it is the Kings Chapel, and it is the Kings Court. These are like to the cruel Priests and Prophets, that suffered not Jeremiah to publish the word of the Lord, but stopped his mouth, and clapt him up in prison, and if their rage had not been repressed, and their malice restrained, they would not have rested, till they had put him to death, and brought him to destruction. He was as a silly Lamb in the jaws and claws of blood-sucking Wolves, and led unto the slaughter, he sought not any revenge against them, but only said, As for me, bohold I am in your hands, do with me as ye think good and right: but know ye for certain, that if ye put me to death, ye shall surely bring innocent blood upon yourselves, and upon this Citty, and upon the Inhabitants thereof, for of a truth the Lord hath sent me unto you, to speak all these words in your ears. These are like to the chief Priest and Pharisees, who threatened and charged the Apostles that they should thenceforth speak or teach no man in Christ's name; but they answered, We ought rather to obey God then men. And again, Whether it be right in the sight of God to obey you rather then God, judge ye. These are like to that ambitious Diotrephes, mentioned by the Apostle John in his third Epistle. who as he loved to have the preeminence among them, so he pratled against the true servants of God with malicious words, and not therewith content, neither he himself receiveth the Brethren, but forbiddeth them that would receive them, and thrusteth them out of the Church. It is an horrible sin to take away the preaching of God's word from men. For whatsoever men pretend to excuse their sin, and what Fig leaves soever they patch together to cover their shame, they are guilty of the destruction and damnation of so many souls, as by them might have been instructed. Judas was guilty of an heinous sin for betraying and delivering the body of one innocent to a temporal death: but these shall be arraigned of high treason against Jesus Christ, who betray many thousand souls into the hands of Satan, and throw them into the jaws of death, even of eternal death. Such are the bloody Papists, which deny the use of the scriptures to the people, and debar them of the means of getting knowledge. And such are all carnal Gospellers, which think the preaching of the Gospel, to be a needless and superfluous thing, and account the people to have sufficient, so that they have a praying Ministry alone, and the service read distinctly among them. Let us therefore take heed, that we do not stop the course of the Gospel, or put out the light that would shine into our hearts, but rather further (with all our power) the truth that God hath set up among us, and spread abroad his saving health, that so glory may be gained to his name.

Lastly, it reproveth the neglect of employing the gifts of God bestowed upon them; that is, in the people. Whether God have given us spiritual graces or temporal blessings, we must take heed how we use them. We are ready to hear, and willing to learn the faults of the Ministers; yea, we can speak of them our selves, and talk of them all day long; we can tell that some use not their gifts to the good of the Church, others abuse them to the hurt of the Church: but never consider how themselves employ their own gifts, or what account they shall give to God that hath bestowed them. The benefit of them, is not in having of them, but in the using of them; not in the enjoying, but in the employing; not in the possessing, but in the practicing. Not to use them, is all one as if we had them not. For, as the covetous man wanteth as well the things that he hath, as those which he hath not, so do these sluggards receive the grace of God in vain, which have the use of those things they enjoy, no more then of those things which they have not obtained. This made the Apostle say, We desire that everyone of you show the same diligence, to the full assurance of hope unto the end, that ye be not slothful, but followers of them which through Faith and Patience inherit the promises. God is constrained oftentimes to take away the means that he sendeth for our good, whē we make no good use of them; he taketh away good Pastors, he sendeth & setteth up evil Pastors in their rooms, when we do not profit, nor are careful to make others profit by us. This the Prophet Zechariah denounceth from the mouth of the Lord, I will raise up a Shepherd in the Land, which shall not look for the thing that is lost, nor seek the tender Lambes, nor healt that that is hurt, nor feed that which standeth up, but he shall eat the flesh of the fat, and tear the claws in pieces. This also Christ our Savior teacheth in the Gospel, Whosoever hath, to him shall be given, and he shall have abundance: but whosoever hath not, from him shall be taken away, even that he hath.

Furthermore, in the parable of the man, that going into a far Country, called unto him his servants, and delivered unto them his goods; we see that the evil servant, that having received a Talent hid it in the ground, & brought only a Talent to his Master again, hath that taken from him, and it is given to him that had gotten and gained five Talents. It is accounted an evil Tree, not that only which bringeth forth evil fruit, but that also which bringeth forth no fruit. It is accounted evil ground, not only that which beareth Thorns and Briars, but that also which bringeth forth no Corn for the use of man. He is accounted an unjust steward, not only that wasteth his Masters goods & converteth thē to his own use, but he that keepeth them safe and sound without employment, which he had received to lay out, to dispense and to distribute. He is accounted an evil servant, not only that selleth to others or reserveth to himself his Masters Corn which he should have sowed in the earth, that it might have brought forth great increase and a plentiful Harvest, but he that keepeth it by him, and in the end delivereth it back in the same manner and measure that he took it. So are we unfaithful servants, unjust Stewards, and evil bestowers of our Masters money, if we let it lie by us, and do not employ it to some gain. If then they be blamed and unrewarded that gain nothing, what shall they be esteemed, that loose the Stock, and dash away the principal. Again, if God have given unto us this worlds good, he requireth of us to do good with it, to help those that are in want, and to distribute to the necessities of the Saints. Hath God been liberal to us, that we should be hand-bound and heart-bound unto others? He hath left the poor with us, that we should be instead of God to them, as Moses is said to be given to Aaron in God's stead as a wise Counselor, so we are appointed to be unto them as a wise distributer, supplying that which is wanting unto them. How should God give much unto us, when for his sake we will not give a little. If we were in their case and condition, and had experience how great the misery of want is, and how heavy the burden of poverty is, we would be willing to be refreshed, comforted, and eased: Therefore whatsoever ye would that men should do to you, even so do ye to them, for this is the Law and the Prophets. Whatsoever we do unto them, shall not be unregarded, or unrewarded: we sow it in a fruitful ground, and we shall reap it again with great increase.

Lastly, seeing we must employ that which we have received to the benefit of others, it serveth greatly to comfort such as have been careful to communicate to others rhose things that they have received, and to make them partakers of the same comfort that they have reaped by them. It is a blessed thing when men have endeavored to their power to benefit others, to exhort them, to admonish them, to comfort them, to refresh them, and have used our gifts to the profit of our brethren. O what a wonderful comfort and consolation shall it be unto us when we must leave this world and go the way of all flesh, to remember that we have not spared to do good to others, we have not failed to benefit others, we have not ceased to scatter abroad a part of that which we have gathered. Let us lay this to our hearts and apply it to our consciences, both we that are the Ministers and you that are the people. If we that are made watchmen over the Citty of God, and overseers of the Church, shall to the utmost of our power employ our gifts and spend our selves to give light to others, God will not forget the labor of our hands, but great shall be our reward in heaven, according to the promise mentioned in Daniel the Prophet, They that be wise shall shine as the brightness of the Firmament, and they that turn many to righteousness shall shine as the Stars forever and ever. Hereunto accordeth the answer of Christ to the question of Peter, Who is a faithful Steward and wise, whom the Master shall make Ruler over his household, to give them their portion of meat in season? Blessed is that servant whom his Master when he cometh shall find so doing. We shall find more comfort of conscience and joy of heart, and gladness of spirit, when we depart this life, that we have been faithful in that little committed to our trust, and made others partakers of it as well as our selves, then if we had great abundance of earthly blessings, and were owners of the whole world.

The like comfort shall all faithful people of God find, that have distributed their Masters goods, they shall receive their reward, according unto their work. We see the harvest is answereable to the seed time, and they shall reap as they have sowed. Then they shall taste the sweetness, and reap the comfort of their labor, bestowed in applying themselves to the profit of others. Their last day shall be a blessed day unto them, when they shall find God as ready to communicate unto them his glory, as they have been to do to others their duty, and to bestow upon them the fruits of mercy, and the works of charity. The greatest good is to seek to gain their souls; the next, is to give to their bodies. On the other side, howe uncomfortable shall that day of our leparture be, how woeful and full of trouble, bringing horror of conscience, vexation of spirit, and confusion of face: Woe then, woe (I say) to all idle Ministers, and sluggish people, that when they are to be gathered unto their Fathers, and lie upon their death beds, cannot remember what good they have done, but shall be troubled and tormented with the consideration of this, what good they might have done, that they might have been fruitful trees, but have been barren; Good ground, but have been evil. These men have nothing else to muse and meditate upon, but how they have spent whole days and nights, whole months and years, in eating and drinking, in feasting and company, in pleasures and pastimes, in surfeiting and drunkenness, and what comfort shall their poor distressed soul, and languishing body, feel in that day, but cry out with a lamentable cry, and a pitiful howling, able to move the stones, and to pierce the rocks, that all is vanity, and then condemn their folly, that have placed their happiness in this unhappiness, and the joy of their spirit, in this sorrow of their heart. For, if that be true which the Prophet saith, Blessed is everyone that feareth the Lord, and walketh in his ways: when thou eatest the labors of thine hands, thou shalt be blessed, and it shall be well with thee: It is no doubt as true, that such as eat not the fruit of their labors, but eat the fruit of their laziness and loitering, are accurssed. This is it which our Savior addeth, If that servant say in his heart, My Master doth defer his coming, and shall begin to smite the Servants and Maidens, and to eat and drink, and to be drunken; The Master of that servant will come on a day, when he thinketh not, and at an hour when he is not ware of, and will cut him off, and give him his portion with the unbelievers, & that Servant that knew his Masters will, and prepared not himself, neither did according to his will, shall be beaten with many stripes. Where he teacheth, that as eternal life is the reward of diligence, and discharge of our duty, so is eternal destruction the wages of all idle bellies.

Such as do no good to others shall know at the last that they have indeed done no good unto themselves. The more serviceable we have been to others, the more profitable shall we be in the end to our selves, and the comfort of all shall be felt in our hearts, when we shall say with the Apostle, I have fought a good fight, I have finished my course, I have kept the Faith, henceforth is laid up for me the Crown of righteousness, which the Lord the righteous judge shall give me at that day, and not to me only, but unto all them also that love his appearing. A notable example hereof, we have in Obadiah, who was Governor of Ahab's house, when he saw himself in distress of famine, & in fear least Elijah should depart, he called to remembrance the fruits of his Faith, the worship of God, and the favor shown to his children, and herein he was comforted. When Jezebel slew the Prophets of the Lord, he hid an hundred men of the Lord's Prophets by fifties in a Cave, and fed them with bread and water. Let us therefore never be without such arguments to comfort us, we shall find the benefit of them when we are in trouble, and especially when we are going out of the world.

The Apostle in these words, mentioneth this to be the cause, why he would have the gifts of God bestowed upon Philemon, to be communicated to others, because by that means, they might be made known to others, and acknowledged by others, and so spread abroad far and near. We learn from hence, that it is the duty of everyone to manifest and show forth, yea, to spread abroad and to speak of the gifts of God bestowed upon themselves and others. When God is good toward us, and distributeth his graces among us, we must be ready to confess and acknowledge them, when we feel them in our selves, or see them in others. This our Savior teacheth Math. 5. Let your light so shine before men, that they may see your good works, and glorify your Father which is in Heaven. Thus the spirit of God in the Scriptures remembereth the righteousness of Noah, the faith and obedience of Abraham, the patience of Job, the chastity of Joseph, the meekness of Moses, the single heart of David, the sincerity of Nathaniel, the labors of Paul, the repentance of Peter, the restitution of Zacchaeus. Christ Jesus publisheth the graces of God that shined in John the Baptist, he saith he was a burning and shining Candle, and that they would for a season have rejoiced in his light. The Apostle declareth that the faith of the Romans is published throughout the whole world. The praise of Timothy was noised and notifyed in the Church, whereof Paul putteth him in mind to make his proceedings answerable to his beginnings and to the hope that was conceived of him, Despise not the gift that is in thee, which was given thee by prohecie, with the laying on of the hands of the company of the Eldership. So likewise the fact of Mary, annointing the body of Christ, and working a good work upon him to bury him, is commanded to be made known, and not kept secret, Verily I say unto you, wheresoever this Gospel shall be preached throughout all the world, there shall also this that she hath done be spoken off, for a memorial of her. Thus the Apostle remembereth the effectual faith, and diligent love, and the patience of that hope in our Lord Jesus Christ which was in the Thessalonians. So he recordeth and commendeth the liberallity that was in them of Macedonia toward the poor Saints at Jerusalem that were in distress. All which Testimonies serve to teach us, that it is our duty to publish the guifes of God upon us or our brethren, not to hide them: to spread them abroad, not to smother them: to make them known, not to cover and conceal them to our selves.

And albeit these examples may be sufficient to move us to embrace this as a certain truth, yet we have sundry reasons yielded in the Scriputre farther to confirm it unto us. First, to the end that God's graces being seen & known he may be glorified and blessed for them, who is the author and giver of them. It ought to be our chiefest desire and study, that God may have his praise and glory among us. This is that reason which Christ our Savior pointeth out unto us, when he commandeth us to show forth our good works in our life, that God our Father may be glorified which is in heaven. One end of good works is the glory of God. They can never please him, unless they aim at that mark, and tend to that end. This the Apostle Peter teacheth, Have your conversation honest among the Gentiles, that they which speak evil of you as of evil doers, may by your good works which they shall see, glorify God in the day of visitation. The glory of men and the magnifying of their name is not to be sought after; but of God, to whom all glory is due.

Secondly, we are to make known the gifts of God in our selves or in others, because the more they be known, and the farther they are spread, the larger praise and more abundant thanksgiving may be given unto God and yielded to his name by many. The rendering of thanks unto him is a sacrifice that smelleth sweetly in his Nostrils. The Apostle speaking of the liberallity of the Corinthians, and exhorting them to the works of mercy, he useth this reason, that by beholding of them, not only the godly are refreshed, but God is glorified, That on all parts ye may be made rich unto all liberality, which causeth thorough us thanksgiving unto God, for the ministration of this service, not only supplieth the necessities of the Saints, but also abundantly causeth many to give thanks to God. The reason is direct, and of great force.

Thirdly, in respect of others, because the more the goodness and graces of God are spoken of, and the more largely they are dispersed, the mo by that means may be provoked & stirred up to an imitation and following of their example, and to a treading in their steps. This is another end that we ought to respect in publishing the mercies of God to draw others to do the like, and to provoke them as by an holy emulation of their godliness. Hence it is, that the Apostle stirring up the Corinthians to a bountiful helping of the Saints at Jerusalem, he setteth before them the example of the Churches of Macedonia, that they should follow them, We do you also, to wit Brethren, of the grace of God bestowed upon the Churches of Macedonia, because in great trial of affliction their joy abounded, and their most extreme poverty abounded unto their rich liberality. Having set before them this glass to look upon, and in it to behold themselves, that albeit the Macedonians themselves had heavy burdens laid upon them, and many charges of their own that pressed them down, whereby they were made poor, yea extreme poor, yet they hung not back, but were forward according to their power, yea, beyond their power to succor others. He exhorteth the Corinthians hereupon, That as they abounded in everything, in faith, and word, and knowledge, and in all diligence, and in their love toward the Apostles, even so they should show themselves to abound in this grace also. Likewise he commendeth the Thessalonians, that they became followers of them, And received the word in much affliction, with joy of the Holy-Ghost, so that they were as ensamples to all that believe in Macedonia, and in Achaia. So when he hath proved that Abraham's Faith was imputed to him for righteousness, he addeth; Now it is not written for him only, but also for us, to whom it shall be imputed, which believe in him that raised up Jesus our Lord from the dead. So then, if we lay these things together, & consider the person of God, of the Church, and of others, that God is to be glorified, that the faithful must have their mouths opened to praise him, and that all others must be provoked by our good example; in all these respects we learn, that whensoever God bestoweth his gifts, and we taste of his graces, or others are made partakers of his goodness, we must be careful to make the same known to othets.

The Uses are now to be stood upon. First, we see there may be sometimes a foolish modesty in concealing those good things which should be uttered and published, if they may further the cause of Religion, or provoke others to godliness, or bring glory to God. God is not ashamed of us, to be called our God, and to do us good; let us not therefore be ashamed to acknowledge him to be good unto us, and confess his goodness to the sons of men. We see how men are not ashamed to make known their ungodliness, and proclaim it openly with brazen faces; they glory in it as at a triumph, & never blush at anything. Let us therefore be bold to speak of good things, & account it our duty to sound out allowed the graces that we have received. It is to great niceness to hide God's glory and our gifts. This was the cause, why Paul mentioned his labors, his calling, his knowledge, his pains, his visions, his revelations, when the false Apostles extolled them-selves above him, to the reproach of his person, to the slander of his calling, to the disgrace of the Gospel, and to the dishonor of God. This compelled and constrained him not to be silent in his own cause, or rather in the cause of God and his Gospel. For, albeit his enemies seemed only to contemn him, and set his person at naught, yet the contempt reached farther, and thorough his sides they gave a blow and a wound to the truth it self, we must not be so dissolute and careless to neglect what everyone speaketh of us, but be jealous of our credit and maintain our good name, especially when our sincerity and God's verity are joined together. We see how Samuel before all the people protested his innocence in his life, and uprightness in his calling, because the Israelites had rejected him and brought his ministry into question. There was a a time when Christ would not have himself and his works known; to wit, when the knowledge might hinder him and his preaching, but he commanded his Apostles to speak that in the light which he had told them in darkness, and to preach that in the house tops, which he told them in the ear. This serveth to condemn those that derogate from the godly, and diminish the graces that God hath given unto them, and bestowed upon them. For howsoever the notes of Godliness are stamped upon them, and the gifts of God do shine as brightly as the light of the Sun in them, whereby they are marked to be his, and known to belong unto him, yet they will lessen and extenuate them and as it were clip the Princes Coyne, that so they may be disgraced. This is a manifest note of a Child of the Devil, and of representing his Image. For as the names given to Satan describe his nature, so the word (Devil) in the orriginall tongue which the holy Ghost useth, signifieth a false accuser, a carper, a caviller, a disgracer, a slanderer, one that by all means seeketh to deface the truth and those that uphold and support it. Thus the nature of our spiritual adversity is notably painted and purtraied out unto us. His whole practice standeth in false accusations, wrongful imputations, and willful calumniations of God to man, and of man to God. He falsely accused God to our first parents, in the beginning, to envy their good estate, and therefore of malice forbad them the Tree of the knowledge of good and evil. He falsely accused Job to serve God; in hypocrisy, not in sincerity; with show of the body, not with singleness of heart; to be seen of men, not to approve himself with an upright conscience in the presence of God. These qualities of the Devil are to be found in all the wicked. If you talk and reason with them, of such as truly fear God, either they will censure them as Hipocrits, and falsely accuse them not to be the persons which they make profession to be, or else they will detract from them and diminish those gifts that God hath abundantly bestowed upon them. Christ Jesus himself could not escape this viperous brood, who was accused by the Devils offspring, and the Children of darkness, the Scribes and Pharisees, to be a Samaritan, to have a Devil, to be a Drunkard, to be a Seducer, a Blasphemer, and what not? So was it with his Apostles, they were filled with the holy Ghost, and endued with the gifts of tongues, yet they felt the smart of this rod, and were wounded with this sharp sword, they were accounted Deceiuers, accused as Drunkards, slaunderd as Disturbers of the common peace, and reviled as Traitors, and Rebels against Caesar, for the Disciple must not look to be above his Master, nor the servant greater then his Lord. These revilings and reproaches are not peculiar to Christ and his Apostles, but common to all the faithful and true believers in his name, they taste of the same cup, and have the like measure measured unto them. They are slandered and backbited, they are reviled and taunted for the truths sake. But let all such carpers and cauilers look to themselves and take heed to their estate, they resemble their father whose works they do, and they show themselves to be petty-Satan's, and very Devils incarnate. Now such as are the Children of the Devil, must look to have their portion with the Devil, and his Angels. Let us therefore be ready to magnify the mercies of God toward our brethren; let us speak of the praises of him that hath given them; let us remember what God hath done for us and others; and especially let us beware that we do not disgrace them and their gifts, which tendeth to the dishonor of him that gave them. For as Solomon saith, He that mocketh the poor, reproacheth him that made him: so is it true, that whosoever contemneth and despiseth, reuileth and treadeth under his foot the Godly, adorned from the Throne of God with the precious graces of his spirit, he reproveth and reproacheth God himself who hath given that annointing which they have received of him. Thus we see how we are to behave our selves in respect of God's gifts; we must not be ashamed to confess them, but we must be both ashamed and afraid to deface them, and so to defraud God of his honor due unto him.

Secondly, seeing it is our duty, when God hath been good unto us or others, to make known his goodness: we learn hereby, how the Saints of God may be rightly and religiously honored of us, and remembered to their everlasting praise. It is our duty to give thanks to God, who hath blessed them with his graces, and governed them by his holy spirit, and to pray unto him so to direct us, & dispose of our ways, that we may follow their godliness, & walk in their steps wherein they have gone before us. True it is, the church of Rome go a great deal farther, and teach us to go further in the honoring of them then God alloweth, & the word approveth. For they lade them with the spoils of Christ, & take from him the royalties of his Priest-hood, & therefore indeed they do not honor them, but dishonor and disgrace them, when they decke them with feathers that are not theirs. Is there any good & godly man living on the face of the earth, that could be content to have thieves and robbers spoil other men of their goods, and bring them unto him, and if they offered them, would he accept and receive them? If he would not receive them as his own, but refuse & reject them as belonging to others, how should the blessed Virgin, the holy Apostles, and other Saints of God, account those sacrilegious wretches to be their friends, which rob & spoil God of his honor, and thrust Christ Jesus our mediator from his office to bestow upon thē? It is their honor to honor the same God with us, and to worship him. And it is our honoring of them, to give all honor to God, by walking in those ways wherein they have led us the way, and by following the light which they have carried before us. And if we would know how to honor the Saints aright, and to give them their due, it consisteth in these pointes: First, that God be magnified and praised in them: our praising of them must tend to the praising of him, who hath advanced them, and crowned them with his gifts. God must be all in all to us, and his glory must be preferred and sought for of us. The Apostle remembering the History of his own calling and conversion, telleth that the Churches of the Jews said, He which persecuted us in times past, now preacheth the Faith which before he destroyed; and they glorified God for me. When they heard he was gained to the Gospel, they considered therein, the power, goodness, and mercy of God, and with joy of heart, they gave him thanks for it. Secondly, the Saints should be honored by an approbation of God's gifts in them, and by an honorable mention of them. For, seeing they have used the gifts of God faithfully, he will have their gifts praised and extolled, and the Saints themselves to be magnified & commended. So the Apostle mentioning his persecuting of the church in the time of his ignorance, addeth, But by the grace of God I am that I am, and his grace which is in me, was not in vain, but I labored more abundantly then they all, yet not I, but the grace of God which is with me. So in the Parable of the talents, they that used their talents well, & increased much by the use of them, do hear this to their great praise, It is well done good servant & faithful, thou hast been faithful in little, I will make thee Ruler over much, enter into thy Masters joy. Moses is reported to be faithful in all the house of God, as a seruanr, for a Witness of the things which should be spoken after. So the Holy Fathers are commended by the Apostle in the Epistle to the Hebrews, who through their faith obtained a good report. 3. They are honored of us by following of their lives, and by an imitation of their virtues, being as examples and patterns for us, to walk after. For this is the glory of the Saints, if we follow their Faith, Hope, Charity, Patience, Doctrine, and other like graces that have appeared in them. The Apostle willeth the Philippians to be blameless and pure, as the sons of God without rebuke, in the midst of a naughty and crooked Nation, shining among them as lights in the world: and he addeth, Holding fast the word of life, that I may rejoice in the day of Christ, that I have not run in vain, neither have labored in vain. And to this end doth the Scripture make plentiful record of the graces of God, given to the Saints, that our Faith might be strengthened and confirmed, and we encouraged in all well-doing. This is the right manner of honoring the Saints and faithful Seruaunts of God, when God is honored in them, and for them, when they are praised and commended, and when we are stirred up to good things by their example. As for Religious Worship of adoration and invocation of them; it is not due unto them, it is proper to God, and the Saints do not desire it, or accept it. Wherefore, it is a notorious slander of the Church of Rome cast out against us, that we contemn and despise the Saints, that we deface them, and set them at naught, whereas we honor them as God hath commanded them to be honored, and give them that reverence that he hath appointed. It were horrible impiety to speak reproachfully, or to think unreverantly of them whom GOD the Father honoreth, whom the Son acknowledgeth for his Brethren and Heyres with him, whom the holy spirit calleth his Temple to dwell in. The Righteous shall be had in everlasting remembrance. The memorial of the just shall be blessed. The Virgin Marie saith, He hath looked upon the poor degree of his servant; for behold, from henceforth shall all ages call me blessed. On the other side, The name of the wicked shall rot, and in the generation following, it shall be put out. But the Romain Church, under a false Title of honoring the Saints, do hide and cover all their superstitions, and bring in their merits and mediation, under color of doing reverence unto them.

Now, the Scripture hath fore-warned us, that nothing falleth out more often or easily, then to err and offend in honoring of the Saints. Christ reproveth the Scribes and Pharisees, who built the tombs of the Prophets, and garnished the Sepulchers of the righteous, yet they bare mortal hatred to the Gospel, and to the professors of it. And he reproveth the Jews, who magnified the memory of Abraham, and boasted themselves to be his Children, yet they shown themselves to be the children of the devil, and would not do the works of Abraham. But we give them sufficient honor, when we publish their praises and gifts, and follow them in our lives, as they followed Christ the author and finisher of our faith.

Thirdly, we must beware that vain-glory be not the end which we seek for. We are to give the glory to the Author, not to the Instrument; to God, not to man; to the Creator, not • o the Creature. When Herod was magnified by the vain applause of the people, and honored for his great gifts as a God, Immediately the Angel of the Lord smote him, because he gave not glory unto God, so that he was eaten of Wormes, & gave up the ghost. This is it which Christ objecteth to the Jews, How can ye believe which receive honor one of another, and seek not the honor that cometh of God alone? Yea, this is it which he speaketh of himself, I seek not mine own praise, but there is one that seeketh it, & judgeth; if I honor myself, mine honor is nothing worth. This vain-glory here contemned and condemned, is as rank poison to infect, as a bitter root to corrupt, and as filthy mire to defile our best works, be they never so excellent. What more heavenly work, or profitable duty can we perform, then to pray unto God, and to call upon his Name, for the prayer of a faithful man availeth very much, if it be fervent; yet, if it be a Sacrifice offered with a vain heart, it becometh unfruitful. We ask, and we obtain not, because we ask amiss. The like might be said of alms & fasting, the one a fruit of Faith, the other a furtherance of Faith (for Charity testifieth, fasting helpeth our Faith) if we perform them in hypocrisy, hunting after the praise of men, not desiring the honor of God, we may have our reward from men, but we cannot receive any reward from God. They shall have the praise of men, they shall not have the praise of God. For, as the children of the Prophets among many herbs, gathered one that was bitter and dangerous, and shred it into the pot of pottage amongst the rest, who when they began to eat, cried out and said, O thou man of God, death is in the pot: So if among the duties we perform to God, we mingle the vanity of our own hearts, and sprinkle them with the darnel of our own glory, we may truly say, Death is in the work. In all things that we do, we must seek to set forth the glory of God. If any man minister (saith Peter ) let him do it as of the ability which God ministereth, that God in all things may be glorified through Jesus Christ. Likewise, the Apostle Paul giveth this precept, Whether ye eat or drink, or whatsoever ye do, do all to the glory of God. If we aim at any other end, we miss the mark, and mar the work, how good and glorious soever, it may seem to be in the eyes of men. For, as God seeth not as man seeth, so he judgeth not as man judgeth: man looketh upon the outward appearance, but GOD pondereth the hearts. This is it which Christ spake to the Pharisees, Ye are they which iustifye yourselves before Men, but GOD knoweth your hearts: for that which is highly esteemed among men, is abhominable in the sight of God. Let us therefore publish the gifts of God upon our selves and our Brethren, not to the magnifying of our own persons, but to the extolling of his praises; and let us so spread abroad our graces, as that we remember his glory, that wrought them in us by his Spirit.

Hitherto we have spoken of the matter of his Prayer: now let us see the reason why he made this the matter thereof. For the Apostle might have craved and asked of God many other things for him of God; yet he desired that his faith might be communicated to many; and so be manifested to be effectual, working by love. The reason here rendered, is from the effect or fruit of his prayers, they were not uttered in the air, they fell not without profit & good success to the ground, but he felt great comfort and consolation wrought in him by the works of Philemon, performed to the glory of God, to the praise of his Faith, and with the approbation of the church. Here then he showeth, that he had occasion offered him of great joy and gladness, in regard of the graces of God, effects of faith, & fruits of true piety, which he heard and knew to be in Philemon. From hence we learn, that spiritual blessings and graces of God bestowed upon others, do give just occasion to the Saints of God, of great gladness and comfort. It is our duty greatly to rejoice, when we see spiritual blessings in heavenly things, given to the Children of God. This truth our Savior Christ teacheth in the Parables of the stray Sheep, of the lost Groat, and of the prodigal Son. The Shepherd having found his sheep, layeth it on his shoulder with joy, he cometh home, he calleth his friends, saying, Rejoice with me, for I have found my Sheep which was lost. I say unto you, that likewise joy shall be in heaven, for one sinner that converteth, more then for ninety and nine just men, which need none amendment of life. The poor woman having lost a Groat, lighteth a Candle, sweepeth the house, searcheth every corner, and when she hath found it, she gathereth together her neighbors, saying, Rejoice with me, for I have found the Groat which I had lost: whereupon he addeth; Likewise I say unto you, there is joy in the presence of the Angels of God, for one sinner that converteth. The Father of that riotous son, which wasted his goods, hath compassion upon him, runneth to meet him, fell on his neck and kissed him, put apparel on his back, a ring on his finger, and shoes on his feet, reproved his son that envied and repined at it, saying; let us eat and rejoice, it is meet we should make merry and be glad, for this thy Brother was dead, and is alive again; he was lost, but he is found. Hereunto cometh the Thanksgiving of Christ to his Father, when he saw the increase of his Church, and the overthrow of Satan's kingdom, That same hour rejoiced Jesus in the Spirit, and said; I confess unto thee Father, Lord of Heaven and earth, that thou hast hid these things from the wise and understanding, and hast revealed them to Babes; even so, Father, because it so pleased thee. The Prophet David rejoiced with great joy, when he saw that the people offered willingly unto the Lord with a perfect heart, & he blessed the Lord God of Israel. When the Jews heard of the conversion of the Gentiles, & that the Holy ghost fell upon them, as upon themselves at the beginning, They held their peace and glorified God, saying; Then hath God also to the Gentiles, granted repentance unto life. When the apostle perceived the notable zeal of the Thessalonians, in receiving & entertaining the gospel not as the word of man, but as it is indeed the word of God, he witnesseth that they wer his hope & his joy, his crown & his glory in the presence of our Lord Jesus Christ at his coming. Likewise the Apostle John rejoiced greatly, when the Brethren testified of the truth that was in Gaius, & how he walked therein, He had no greater joy then this, to hear that his sons walked in the verity. Whereby we see, there ought to be great joy amongst the faithful, when they see the Church prosper and flourish, and the graces of God to increase among them.

The Reasons are many that confirm this unto us. First, the glory & praise of God is much increased, which should comfort the harts, & rejoice the spirits of the Saints. The more we abound with spiritual blessings in heavenly things, the more God is honored, and his name glorified. This the Apostle teacheth, speaking of the relieving of the Church at Jerusalem, The ministration of this service, not only supplieth the necessities of the Saints, but also abundantly causeth many to give thanks to God. Where he showeth his joy, that he received and conceived for their voluntary submission to the Gospel, and compassion to the brethren; this was a special cause, that God was praised; this ministered greater gladness to him, then that the Saints were comforted and relieved.

Secondly, the general good of the church must lead us to this duty, & cause us to rejoice, which next unto God should be dearest to us. For whē we see the Church increase, and many souls of many men & women saved, when we see their hearts converted, & regeneration wrought in them, so that they begin to live to God, who before in the time of their ignorance lived to themselves, to sin, to condemnation: who can have such hearts of Flint, or of Iron as not to be moved with joy, & even tickled with a sweet meditation of God's mercy, beholding the enlarging of the kingdom of Christ. The prophet rejoiced to see the people willingly affected, & religiously minded to go to the house of the Lord, Because Jerusalem did thereby prosper, peace was within her walls and prosperity within her palaces. Where he showeth, that his rejoicing was for the wealth and welfare of the house of God.

Thirdly, the Ordinances and Laws of God are walked in and observed, & so his blessings procured and obtained. For, if we hearken & obey his voice, we have a promise to be respected and rewarded. Such as walk in the Statutes & commandments of the Lord to do them, shall be blessed in the house, in the field, in the City, in body, in soul, in temporal things, in spiritual things. Now, when God is obeyed, men should rejoice and be glad; and when his Laws are broken, they should be much grieved and troubled. The Apostle John writing to an elect Lady rejoiced greatly, that he found of her children, walking in truth, as they had received a commandment of the lord. On the other side, we see David's eyes did gush out with Rivers of tears, because Wicked men kept not his Laws. These Reasons, being duly weighed, and rightly considered, do teach us, that God's blessings bestowed upon our Brethren, must minister matter of joy, and great comfort unto us.

Let us now proceed to the handling of the Uses, that we may have the benefit of this Doctrine, and not suffer it to pass from us without profit. First of all, seeing God's graces upon others must work joy in our selves, we learn the truth of that article of our faith, which all profess to believe, but many do not understand, to wit, the communion of Saints. There is a double communion, one which we have with Christ; the other, which the church hath among themselves, & the former is the cause of the latter. For Christ our head, hath given himself unto us, whereby we have the right of adoption, the imputation of his righteousness, and a title to the kingdom of heaven. From hence, as from a fountain, issueth that communion which all the members, both in heaven & earth, have among themselves, howsoever severed in place one from another, howsoever the one sort be dead, the other living; & howsoever the one sort is triumphant, the other Militant. Our Brethren in heaven wish well to the Church, pray for it general, desire the perfect consummation of it, and crave the full and final deliverance of it from all troubles. The Apostle bringeth them in, speaking on this manner, How long Lord, holy & true! Doest not thou judge and avenge our blood on them that dwell on the earth. True it is, they know not, they see not, they hear not what things are done upon the face of the earth, and therefore they cannot pray in particular, for the particular conditions and persons of men. On the other side, we who live upon the earth have our conversation in heaven, our minds, our harts, & souls, are there; we do in our desires and affections converse with them, we pray to be dissolved, and to be with Christ. Our Communion among our selves consisteth in three things; first, in the affection of the heart; secondly, in the gifts of the spirit; thirdly, in the use of temporal riches. The first in heart, when we are so linked and coupled together, that we are like affectioned one to another, so that when one is grieved, the rest are grieved; and when one rejoiceth, the rest are refreshed. The Evangelist describing the estate of Christ's Church, saith, The multitude of them that believed, were of one heart, and of one soul. The Heathen wish well to their own blood and kindred, but we must wish well to all Christians, as to our selves; we must not only know & hear of, but feel their miseries, and mourn with them that mourn; we must not tell them as news, but lay them to our hearts. The second branch is in the blessings of God bestowed upon us, we must impart to our Brethren our spiritual gifts, we must teach them by our example, we must advise them by our Counsel, we must guide them by our admonition, we must stir them up by our exhortation, we must raise them up by our comforts, we must help them by our Prayers. The third part of our communion standeth in temporal things, when we are content not only to leave our superfluities, but even to spend our selves for the good of our fellow-members; we must be ready to feed the hungry, to clothe the naked, to harbor the harborless, which are not only of our own flesh, but of our own faith; not only clothed with the same Nature, but adorned with the same Name. This is the communion which we profess and believe, and is confirmed and concluded in this place.

Secondly, we learn to desire the best gifts, that we may rejoice and comfort the godly. For, when we profit in good things, we cheer the harts and minds of all the faithful. Every living thing hath his prospering & proceeding, and is known to have life in it by increasing from one degree of perfection to another. The grass springeth, the plant shouteth, the corn flourisheth, the tree groweth. If we have any life in us of God's Spirit, & be not as grass that is withered, as plants that are dead, as Corn that is blasted, and as trees that are plucked up by the roots, we must go forward from one measure of grace to another, from a lesser to a greater. This serveth to reprove sundry abuses, and to meet with many corruptions that abide and abound among us. First, it condemneth such as delight to offend, to grieve, and vex the Saints of God. For, if we should seek to rejoice and comfort them, and to Minister all occasion of joy unto them, then we are not to discomfort and trouble them, we are not to work sorrow and anguish in them. The estate of these offensive livers, is fearful, as Christ our Savior declareth. Woe unto the world because of offenses, for it must needs be that offenses shall come, but woe be to that man by whom the offense cometh: whosoever shall offend one of these little ones which believe in me, it were better for him, that a Milstone were hanged about his neck, and that he were drowned in the depth of the Sea. We ought to give no offense either to Jew or Gentile, or to the Church of God, for woe shall be to them that offend their Brethren, that grieve the Spirit of God, and cause the enemies of our Faith to blaspheme. Secondly, it reproveth such as converse only with the ungodly, and can be merry only in their company. The Children of God have always accounted it a great cross and vexation to dwell with such as are lewd in their course of life, and are bare and barren in good things. The Prophet saith, Woe is me that I remain in Meshech, and dwell in the Tents of Kedar. It is an heap of miseries, and a very representation of Hell, to be continually vexed, and exceedingly grieved with their wicked conversation. Just Lot was vexed with the unclean conversation of the wicked; for he being righteous and dwelling among them, in hearing and seeing, vexed his righteous soul from day today with their unlawful deeds. And in what place almost now can a man live, where all kind of vile and vicious dealing is not practiced, where all uncleanness of life is not used? There is great comfort in the society of the faithful, and not only great comfort, but great profit. The Wiseman teacheth, That he which walketh with the wise, shall be wise, but a Companion of fools shall be worse. On the other side, the company of the wicked is accompanied with danger. It is a presumption of our own strength, to thrust our selves among wicked companions. Such as are continually in the Sun, must needs be Sun-burnt. Such as walk in the mist, must needs be berayed: such as touch pitch, cannot but be defiled: so, such as abide in bad company, live in places of danger, by reason of the infection of sin, of the weakness of the flesh, of the forsaking of God, and of the power and liberty that Satan hath in such places where he setteth up his Throne. For wheresoever sin is practiced, defended, and maintained, where it covereth the earth as water doth the Sea, there the Devil reigneth; there he keepeth his court, there he hath his residence & remaineth, there he possesseth all things. So long therefore, as we keep company with those that commit sin with greediness, and run on in their evil courses without controulement, we shall be sure to learn their ways, and are in danger to receive destruction to our souls.

Thirdly, it reproveth those that go backward in their profession, that are corrupt trees and without fruit, twice dead and plucked up by the roots. Where shall we in these days find matter of joy to comfort our selves, when godliness so much decayeth, and wickedness is set aloft? The Apostle saith notably to the Corinthians, I fear least when I come again, my God abase me among you, and I shall bewail many of them which have sinned already, and have not repented of the uncleanness, & fornication, & wantonness which they have committed. Suffer me a little to paint out unto you in his colors, the unclean leprosy, and filthy morphew, that hath by sprading so disfigured the face of this world, as it is made odious in the eyes and judgments of all that have any light of God's spirit to discern it. If we consider the times wherein we live, we may truly say, they are the perilous seasons foreshowed by Christ and his Apostles, when faith is scarce found upon the earth. What can we hear or see in any company to which we resort, and not be either grieved, or guilty? For when we behold iniquity practiced without fear, & maintained without shame, if we be not grieved at the committing of it, we are made guilty of it. If all Recordes were searched from the beginning, and a narrow vew of other times taken, it would be found by experience (our helps and means greater then theirs considered) that we overmatch them all, in all kind of profaneness and abominations. As forswearing, lying, whoring, pride, Atheism, wantonness, looseness, unmercifulness, oppression, coueteousnesse, sacrilege, luxury, drunkenness, envy, Hipocrisie, malice, contempt of the word, and such like, they have overspread the whole world as a running soar, as a fretting Canker, and as a loathsome ulcer, whereby our age is become as the dregs and lees of all that have gone before us; yea, as a common sink that receiveth all filthiness and corruption into it. If any object, there was never more light of knowledge then is in our days, and that the word was never so plainly and plentifully preached. I answer, if it be granted that the light of knowledge is wonderful great, yet it is also as true that there was never more darkness of impiety, never moe mists of ungodliness, then now remain among us; so that it seemeth our greatness of knowledge, serveth to no other purpose, then to add to the greatness of our condemnation. We are grown worse then our predecssors and forefathers, because if there had not been such light, there could not be such darkness. If we had been blind and not seen the light, we should not have so greatly sinned. Thus our Savior speaketh to some of the Pharisees, If ye were blind, ye should not have sin, but now ye say, we see, therefore your sin remaineth. The Sun of the Gospel, having shined upon our marish grounds, hath raised these stenches, and given li • e and growth to these monsters. For where the Gospel doth not soften, it hardeneth; where it worketh not conversion, it worketh confusion; where it effecteth no good, it maketh men worse, yea, worse then Tyre and Sidon, worse then Sodom and Gomorrah. Thus truth compelleth me, and woeful experience constraineth me, to be a witness of that I would not if I could otherwise choose touching the common corruption and iniquity of our age. But some man may say, the goodness of our professors will make amends; and heal this soar; yea, make a full recompense of the former disorders and abuses. Indeed I acknowledge with all thankfulness and rejoicing, that God hath his Church, and chosen flock among us, contrary to the opinion and practice of such as have made a rent and separation from us. But although we have a true Church of Christ with us, it is a little flock, a small remnant, a gathering after the Harvest, a gleaning after the vintage. It is an hard matter to find a true Isralite in whose heart is no guile. They are rare hands that are free from the contagions of the times, and pure from the spots of filthiness now reigning. We may take up the complaint of the Prophet, The best of them is a briar, and the most righteous of them ts sharper then a Thorny heage. A man would have thought, he might have engaged his life, and pawned his soul for the sincerity of some, whom now we may behold to be gone as far as Demas was, in the love of this world. Their love to the Saints, their zeal to the word, their affection to the Ministers, seemed to be such, that no man doubted but their names were written in the book of life; who now seem to be rased out of that book which God hath written. They endured the bitterness of the Cross, they despised the shame of the world, they suffered the taunts of the wicked, who now are set down in the seat of the scornful, and are become luke-warm in their profession. Self-love hath quenched brotherly love, mercy is swallowed up through hardness of heart, compassion is turned into sencelesnesse, yea all civil and just dealing seem to have taken their Wings and to be fled up into heaven, or else to be sunk down into the Center of the earth, and to have left the society of our new Christians. It is now accounted a rashness, an heat of youth; yea, a sin worthy of sharp punishment, to stand to the rule and line of the word. If a man give but a look toward the Gospel, and do not profess himself an open enemy unto it: if he show the least entertainment to the truth, and do not set himself against the professors of it, though he be a common Gamester, a rioteous liver, an usurer, an incrocher, and oppressor; he hath the name and title of a good Christian, he hath the praise and commendation of a good professor. What joy therefore can the Children of God have in such works of darkness, and in such workers of iniquity. We may wish with the Prophet, that our head were full of water, and our eyes a Fountain of tears, to weep day and night for the desolation and destruction that hangeth over their heads. The Husbandman taketh no pleasure to see Tares and Darnel grow in his field, instead of good Corn. The Gardener cannot without grief behold weeds spring up in his Garden instead of wholesome Hearbes. So when we see the Church of God, to bring forth Chaff instead of Wheat; Beanes, instead of Fruit; vice instead of virtue, and sin instead of righteousness; what greater grief can arise in our hearts, or what greater sorrow can be wrought in us? If we grieve through the wickedness of our ways, and profaneness of our lives the Children of God; we likewise grieve the spirit of God, and quench such good motions as are inspired into us.

Lastly, it is our duty to seek the good and prosperity of the Church, by all good means, and to draw them and move them, to embrace the ways of salvation. This duty hath many branches growing from it. For seeing God's graces bestowed, give occasion of great joy, it ought to teach us to exhort one another, to comfort them that are comfortless, to reprove them that go astray, to pray for our brethren, to seek to gain and win them to the faith; and when they are gained and won, to rejoice unfeignedly at their conversion, and if we see any hope of their repentance and turning to God, to converse with them and not to be ashamed of their company. Certainly, he is not truly converted himself, that doth not rejoice at the conversion of others. He never knew what true repentance meaneth, that conceiveth no joy at the repentance of others. He is ignorant of the way of salvation, that is not greatly delighted and comforted, when others begin to be saved: that we say of them, as Christ doth of Zacchaeus, This day is salvation come to this house, forasmuch as he is also become the son of Abraham. This doth directly reprove four sortes of men. First, such as rejoice in those that will sin with them and run into all excess of riot with them. Great is the delight that sinners take in the society and company one of another. They join hand in hand together, it is their solace and pastime to agree together as brethren in evil, it is as meat and drink unto them to follow after ungodliness. Christ teacheth, that the Angels in Heaven rejoice for one sinner that repenteth. Our joy ariseth upon their repentance. Their turning to God worketh our rejoicing.

So long as men flatter themselves in their sins, and proceed in their evil doing, no matter of joy is offered unto us. Secondly, such as seek to draw them to evil, to vanity, and to all ungodliness, (a common sickness that reigneth in our days,) when men entice one another to evil. These men bear the Image of the Devil, and are transformed into his likeness. For how can they gain their brethren to Godliness, that are means to seduce them and so to bring them to all ungodliness. Hence it is that Solomon councelleth us, when sinners entice us, not to consent unto them. It is a grievous sin to be an entiser, but it shall not excuse him that is enticed. Let us therefore know, that we must exhort one another to piety, not to impiety, and further one another to salvation, not to condemnation; & bring one another to heaven, not to hell. Thirdly, it teprooueth those that envy and murmur at the calling of our Brethren to Repentaunce, and at their bringing into the Kingdom of Christ. This corrupt affection was in Joshua, who repined that the Elders had the gift of prophesy bestowed upon them, as well as Moses. This was in Jonah, when he had preached to the Ninevites, and saw the great mercy of God in sparing of them, and not destroying them according to hls preaching, and their deseruinges, was angry, and it displeased him exceedingly. He regarded his own credit and estimation among men, more then their conversion and preservation. This was in the elder Brother of the riotous and prodigal Son, when he saw the joy of his Father, at the receiving of his Child, and his readiness to forgive, he was angry and would not go in. But his Father persuadeth him, that there is no cause why he should be grieved, inasmuch as he is not himself hindered or indamaged by this receiving of his Brother into favor; and reproveth him, in that having no regard of his brother, he is sorry for the common joy conceived of his return. That joy did offend him, whereof he should have been a Companion. These two Reasons are to be noted and observed, to root up all envy and malice out of our hearts, considering that we loose nothing, whensoever God doth graciously receive into favor, those which through sin were fallen from him, & that it is haughtiness without godliness; grief without mercy; and cruelty without compassion; not to rejoice and be glad, when we see any of our fellow servants restored from death to life, raised from sin to righteousness; and found, who before were lost. He then is unrighteous and ungodly, who enuyeth his brother received into favor, and he doth peruersely and maliciously, which doth murmur at the mercy of God upon our brethren. Fourthly, it condemneth such as fail in the former duty, that never exhort their brethren to godliness, never dissuade them from sin, never comfort those that are in misery, never praying for them that are in distress, never desire God to be good unto them, never rejoice with them, when God hath shown mercy.

We live in these times, when the hand of God is stretched out against many of our brethren, they are restrained and shut up by the contagion of plague & pestilence. This their woeful condition, doth cal upon us, and cry unto us, to be mindful of them, and to pray to God our common Father, to have pity upon them, to call in his arrows that he hath shot against them, to remember his old mercies, that he was wont to show to his inheritance. The Prophet exhorteth and stirreth up the people to pray for the peace of Jerusalem: and that duty which he requireth of others, he daily practiseth himself, praying unto GOD to be favorable to Zion, and to build the Walls of Jerusalem, according to his good pleasure. Let us examine our selves, whether this affection be found in us, and learn to testify our Love towards them, by procuring their good and safety. When we are in misery, our desire is to taste of the kindness and compassion of our Brethren. Let us be as careful to promote their happiness. God is ready to hear us, his ears are open unto our Prayers, so that we plainly bewray, that we shall remain without feeling and sense of their misery, unless we pray unto him for them, who is the God of all Mercy, and the Father of all Consolation.

These Words, are a reason rendered of the words going before, declaring wherefore he had great joy and consolation in his love, because the needy Members of Christ were succoured by him. This tendeth to the praise of Philemon, who by his Charity and merciful dealing toward the poor Saints, did continually refresh and comfort the bowels of them that wanted. We learn from hence, that the works of mercy and compassion, are to be shown toward the poor Saints. It is our duty to be bountiful and liberal, to those that are in necessity. This Doctrine is proved and confirmed unto us by sundry commandments, and examples in the word of God. Hereunto cometh the charge given by Moses, If one of thy brethren with thee be poor, within any of thy Gates, in thy Land, which the Lord thy God giveth thee, thou shalt not harden thy heart, nor shut thine hand from thy poor brother, but thou shalt open thine hand unto him, and shalt lend him sufficient for his need which he hath. Likewise Solomon saith, Cast thy bread upon the waters for after many days thou shalt find it, give a portion to seven, and also to eight, for thou knowest not what evil shall be upon the earth. Also the Apostle speaketh, to the same purpose, To do good and to distribute forget not, for with such sacrifices God is pleased. The examples of the Children of God that have gone before us in the performance of this duty are many, both in the old and New Testament. It is recorded to the perpetual praise and commendation of Obadiah, that he hid the Prophets of God in a Cave, from the cruelty of Jezebel, and sustained them with food, and ministered all things necessary unto them. The like we see in Job, who restrained not the poor of their desire, nor caused the eyes of the Widow to fail, he saw not any perish for want of clothing, nor any poor without covering; his loins blessed him, because he was warmed with the fleece of his sheep. The widow of Zarephath relieved Elijah in the Famine. The Apostle commendeth Onesiphorus, because he oft refreshed him, and was not ashamed of his Chaine, but when he was at Rome he sought him out very diligently and found him. The Evangelist Luke in the Acts of the Apostles declareth, that Tabitha was full of good works and alms which she did, for she made many Coates and Garments to cover the Saints. Cornelius